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Ten years, a compilation. It"s not a conclusion, nor a greatest hits. More like a pause, a moment to reflect - a look back to better move forward. Since 2015, Les Disques Bongo Joe have been navigating instinctively, yet with a compass all their own: a love for free-spirited sound, a curiosity for the undefined, and a clear idea of what a label can be - a space for listening, care, and invention. The compilation offers a journey - subjective, fluid, and unapologetic - through ten years of sonic activism. A selection of tracks drawn from the label"s corners and crevices: from early releases to recent ones, from essentials to rarities, from cult reissues to contemporary works that carry the label"s energy forward. The record flows between raw intensity and sonic finesse, between remastered archives and flashes of electronics, between fragile voices and hammered percussion.

180 G. BLACK VINYL WITH LINER NOTES IN CREOLE, FRENCH, ENGLISH

Originally released in 1979, "Spiritual Sound" lives up to its name, a soaring, triumphant album, six tracks of spirit magic from Guadeloupe.

Telluric, intense, terribly alive, the gwoka drums of Guadeloupe carry the identity of a painful and fervent island. Marked forever by the crime of slavery, Guadeloupe's créolité cherishes the ka drums and their natural environment: the low-pitched boula drum with male goatskin, the high-pitched soloist makè drum with female goatskin, the chacha, ti bwa, triangle, calabash and other percussion instruments that surround them, and the voices - the fiery, proud, timbred, urgent voices of the gwoka.



This album is also a legend for its voices: in his then dazzling youth, singer Lukuber Séjor was one of the first gwoka artists to largely feminize the chorus of répondè, who converse with his text delivered in a straight and powerful voice.

And everything here sets new standards. In 1979, Mizik Filamonik - Spiritual Sound proclaimed a spiritual patriotism of ferocious intensity. The album by Lukuber Séjor - whose spelling alone is a battle - sets out to give Guadeloupe the intangible weapons of self-respect and self-knowledge, through a singular practice of traditional music.

The genesis of gwoka music is less straightforward than one might imagine... The drums performed the servile task of accompanying the work of slaves in the fields and during the “corvées” imposed by the administration, before being freely practiced by the common people after the abolition of 1848. At the heart of the conviviality of the Guadeloupeans furthest from the cities - geographically and socially - the gwoka drums come out for carnival, funeral wakes and neighborhood celebrations, but also during strikes, fits of anger and armed vigils of the riots and revolts that have punctuated the island's history. For generations, governors of the colony and then the prefects of the overseas department of Guadeloupe have been viewing the gwoka as a potential for turbulence and a threat to public order.

But as the Beatlesmania, “chanson engagée” and rock revolutions unfolded in Europe, young people turned to the drums of mizik a vié nèg (“bad negro music”, in Creole), which Guadeloupeans had learned to despise by following the “assimilation” process advocated by the school system and most of the political class. At the end of the sixties, in a Guadeloupe mourning the deadly repression of the May 1967 social movement, they played traditional music, refusing to wrap it up in tourist prettiness and madras folk costumes. Instinctively, they played a rough and contemporary gwoka, led by the incendiary Guy Konkèt. This was the era of decisive 45 rpm records such as Robert Loyson's Kann a la richès, which brought to light the fieriest words of union rallies.

At his home in Sainte-Anne, Lukuber Séjor played with flautist Olivier Vamur and his brother Claude Vamur, who cobbled together a drum kit from tin crockery and became, a few years later, the most influential drummer in Kassav'.

These were the years of the Bumidom program, when young Guadeloupeans were encouraged to emigrate to mainland France. At the age of twenty, Lukuber Séjor embarked on the liner Irpinia, disembarking at Le Havre and taking the train to the Gare Saint-Lazare - the route taken by thousands of young West Indians who went on to study or looked for work, all the while trying to maintain a link with their homeland. In this case, it's at the Antony university residence, where Lukuber played the drum and participated in a thousand gwoka updates and aggiornamentos, while exile reinforced the need for a spiritual link with the native land.

In 1978, Guy Konkèt played at the Salle Wagram, a historic event for West Indian music. After serving as répondè - i.e. backing vocalist - on one of his home-recorded albums, Lukuber joined his live band. Little by little, he became one of the key artists on a circuit parallel to French show business. At a student party in Caen, he met a young woman from Martinique who, at the time, was more motivated by her ambitions as a visual artist than by her vocation as a musician. Her name was Jocelyne Béroard and, a few years before she plunged into the Kassav' adventure and became the greatest West Indian singer of her generation, she designed the cover of Lukuber Séjor's LP.

This ambition was obvious and imposed its will. A more or less regular band was formed, with Roger Raspail, Rudy Mompière and Éric Danquin on ka drums, Claude Vamur on ti bwa, Olivier Vamur and Françoise Lancréot on flutes and Annick Noël on keyboards. Lukuber Séjor is set on wanting to extend the gwoka palette to other instruments, as the jazz-rock revolution opens a thousand new doors. Annick Noël will play a wide range of timbres and textures on electric piano and synthesizer. Another novelty: the répondè are two men and two women, Roger Raspail, Olivier Vamur, Françoise Lancréot and Maryann Mathéus ...

Mizik Filamonik - Spiritual Sound is a self-production in which the singer and leader sank all his savings, allowing him no more than a single day in the studio. The first side is more of a musical manifesto, with the first two tracks, Éritage and Penn é plézi, being instrumentals. The third, Son, forcefully celebrates the need for Guadeloupeans to connect with the gwoka. In fact, Jocelyne Béroard's cover shows a tambouyé in the shadow of a cloudy sky, against which a radiant sun is rising and whose light will soon flood the entire landscape. The silhouette and face of this man strongly evoke the immense Vélo, master of the ka, rejected at the time on the fringes of society.

The second side of the LP is surprising. Formally, three tracks are explicitly linked like the three parts of a triptych. Primyé voyaj evokes the appalling tribulation of Africans deported as slaves to Guadeloupe; dézyèm voyaj speaks of the Bumidom program and the economic, political and social forces driving young Guadeloupeans towards the mirage of prosperity in France; twazyèm voyaj closes the cycle with the emigrants' return from Europe after years away from their island...

This gwoka, obsessed with the need to save Guadeloupe spiritually, appeals far beyond the politicized audience. Mizik Filamonik - Spiritual Sound instantly became a classic, although Lukuber Séjor never really made a career for himself as a musician.

After all, the album was released in 1980, with no promotional resources in France or Guadeloupe - and therefore no concerts. The thirty-two-year-old author, composer and performer made his own third trip back to Guadeloupe. He set up a small woodworking business, which he lost in Hurricane Hugo in 1989. His other activity, teaching in a medical-educational institute, became the core of his professional life. He continued to be an active campaigner - a campaigner for the Creole language, a campaigner for the reawakening of identity, a campaigner for special education, a campaigner for a thousand causes that he ignited with his generous and perceptive enthusiasm, such as the defense of breadfruit fries...

The echoes of his 1979 album have not died down. Of course, the use of Penn é plézi as the theme tune for Radio Guadeloupe's funeral notices from 1980 to 1992 kept him in the collective memory, but he continues to sing and compose sporadically, as with his all-female

vocal group Vwapoulouéka... Still convinced that music is a means of liberating the spirit, he continues the journey of a young man eager to deploy the power of Creole music and language.

Bertrand Dicale

RIPIT is back with a new LP after 3 years spent mostly on the mesmerizing collaboration between THE ÅNGSTRÖMERS- his duo with FRÉDÉRIC ALSTADT -and the Haitian voodoo ensemble CHOUK BWA.

While Ripit is better known for his radical noisy breakbeat work, "A Church or a Factory" explores a more industrial, power electronic and noise ambient side of his synthesizer lust. The instruments abused on this record are: Serge modular, Knifonium and various eurorack modular. The A-side comes with 5 powerful synthetic industrial songs which feature each one a different guest vocalist. The B-side is a long ambient noise piece that will plunge the listener in an anxious meditation.

Ripit is the project of the French NICOLAS ESTERLE for almost 25 years. He explores electronic instruments thru distortion , ranging from industrial hardcore to breakcore, from doom hiphop to dusty dub. Beside his solo project, he's involved in various bands like SOLAR SKELETONS (with TZII), FUJAKO (with HHY) and more recently The Ångströmers.

On the guest side, there's a wild bunch of Nicolas' friends:
- PAUL-TERGEIST is the galactic moniker of PAUL BEAUCHAMP in his band SPACE ALIENS FROM OUTER SPACE;
- ANDREA EV is the lead member of 1997EV;
- ROBERT IMHUMAN and DIVTECH are members of the REALICIDE COLLECTIVE;
- TZII is a long-time road comrade of Nicolas and a touring freak spreading his music all over the world;
- ANDRÉ COELHO is known as METADEVICE and is the founder of the now-defunct SEKTOR 304.

The title "A Church or A Factory" refers to the Belgian countryside, wherever you are, you are at least surrounded by a church or a factory. As he just left the urban life of Brussels to escape to the French countryside, he is now lost enough not to have neither a factory nor a church in sight.

Country, Township-Jazz und Pop-Hits aus der Hochphase der sambischen Freiheitsbewegung. Der Sänger, Gitarrist und Bandleader Alick Nkhata bewegt sich mühelos zwischen einsamem Country-Slide, Big-Band-Pop und luftdichten Gesangsharmonien, die alle ihre Wurzeln in Bemba- und anderen afrikanischen traditionellen Liedern und Rhythmen haben. Es ist eine schwindelerregende, umfassende und weitreichende Mischung von einem Künstler und Musikarchivar, der zur Stimme des Freiheitskampfes seines Landes wurde. Die Texte und die Musik spiegeln die Zeit wider - einsame ländliche Klagelieder wie ,Nafwaya Fwaya" und ,Fosta Kayi" driften entlang der Eisenbahnlinien in die städtischen Zentren und Kupferminen. "Nalikwebele Sonka (I Told You Sonka)", gesungen in ,Deep-Bemba`, verbindet honiggetränkte Jodler mit einer Warnung vor der Abwärtsspirale der Arbeitslosigkeit in den Townships, während "Mayo Na Bwalya" (Mother of Bwalya) die Bitte einer Mutter an einen traditionellen Singvogel ist, ihren missratenen Sohn zu führen. Lieder wie ,Shalapo", ,Kalindawalo Na Mfumwa" und sein größter Hit ,Imbote" vereinen Klavier, Big-Band-Hörner und sogar frühe elektronische Instrumente zu atemberaubenden synkretistischen Pop-Meisterwerken. Diese LP ist das erste Mal, dass seine Musik auf Vinyl wiederveröffentlicht wird. Auf hochwertigem schwarzem Vinyl mit 12-seitigem Deluxe-Booklet mit unveröffentlichten Fotos, Texten, Übersetzungen und Anmerkungen des NTS-Radiomoderators Jamal Khadar.

Strut introduces a pioneering new compilation 'A Dancefloor In Ndola,' curated by revered East African DJ, Kampire. This release marks an evolution in Strut's approach to compilations, showcasing emerging DJ talent from across the world and embracing an innovative approach to musical discovery from the next wave of selectors. Forging her reputation through memorable sets for the Nyege Nyege Festival in Uganda over the last decade, Kampire now tours worldwide and is celebrated for her brilliantly curated sets spanning the full range of African music styles from the ‘70s and ‘80s to the present day.

Although born in Kenya to Ugandan parents, Kampire spent her formative years in Ndola, Zambia. ‘A Dancefloor In Ndola’ is inspired by artists and songs that formed part of her soundtrack during that time. “It is important for me to continually reference Africa’s own musical history,” she explains. “At 17, I didn’t pick up on my Dad’s music but now I love and collect those records. I’m constantly referencing them in my music sets today. I love that feeling of shared nostalgia where people recognise a song they haven’t heard in a long time. It is a touchstone for me when I’m playing.”

The compilation flows through different East African and South African genres from Congolese rumba and soukous to 1980s township bubblegum and the rich guitar-led sounds of Zambian kalindula. “There are styles of music on the compilation which are often considered unsophisticated from rural areas. I and other contemporary African artists and DJs draw inspiration from them; it is part of what makes us ourselves.” Kampire also shines the spotlight on many incredible women in African music from the ‘80s, including Congolese legends like Pembey Sheiro, Feza Shamamba and Princesse Mansia M’bila to V-Mash and Di Groovy Girls from South Africa.

‘A Dancefloor In Ndola’ is released on 2LP and CD and features exclusive new edits by Kampire alongside personal liner notes tracing her links to the music. Cover artwork montage is by Canon Rumanzi and vinyl restoration / mastering by The Carvery
Debut compilation by one of East Africa’s leading new generation DJs, Kampire.
Mix of African classics and rarities spanning 1970s – 1990s from Congolese soukous, South African bubblegum and Zambian kalindula.
Shining the spotlight on women in African music Pembey Sheiro, Feza Shamamba and Princesse Mandisa M’bila.
Exclusive cover artwork collage by Canon Rumanzi.
Worldwide DJ dates supporting release during Summer and Autumn 2024.

Psychedelic Latin-funk holy grail from Nicaragua, 1974!!
Poder del Alma (“Soul Power”) was a supergroup formed by some of the best musicians from the Nica scene. This all-star band of nine members was assembled to play at the famous free concert of Santana in Managua in benefit for the 1972 earthquake. After that successful gig supporting the Latin-Rock superstar, what was to be a one-night stand became the seed of the most loved Nicaraguan act from the 70s. All the members had already played an important role in the history of the Nica music / hippie scene in the 1960s. Among them, we can find Roman Cerpas (previously on Bwana), Rene “Chapo Dominguez (Los Rockets), Edgar “El Gato” Aguilar…

A few months after the Managua concert with Santana, Poder del Alma traveled to Guatemala to record their first long play for Dideca (Discos De Centroamerica, S.A.) in just one week of recording sessions. Despite the low budget and precarious recording equipment, the band managed to obtain a powerful psychedelic / afro / funk-rock sound full of electric guitar, heavy drums, hot, percussion, horns, Spanish male/female vocals…featuring titles like “El Valle del Ayatimbo”, “Ia-Taa Yo”, “Zumbale”…

Leyla McCalla finds inspiration from her past and present. Whether it is her Haitian heritage or her adopted home of New Orleans, she - a bilingual multi-instrumentalist and alumna of Grammy award-winning African-American string band, the Carolina Chocolate Drops - has risen to produce a distinctive sound that reflects the union of her roots and experience.McCalla has produced a multi-disciplinary music, dance and theatre work, Breaking the Thermometer to Hide the Fever, which follows her personal journey as she uncovers the history of Radio Haiti, the first radio station in Haiti to report news in Haitian Kreyol - the voice of the people. Through this juxtaposition of voices - the personal and political, the anecdotal and the journalistic - McCalla gives expression to the enduring spirit of Haiti's marginalized poor in the face of several centuries of political oppression. Performances of the theatre work are currently scheduled in New Orleans and Philadelphia with more to be announced in soon.The process of creating Breaking the Thermometer to Hide the Fever included listening to countless archival recordings of interviews by Radio Haiti's journalists, and McCalla specifically wrote "Fort Dimanche" after listening to a testimonial interview that Michele Montas - the prominent former journalist and station director at Radio Haiti - had conducted with a survivor of Duvalier's political prison. In the interview, the man outlined his living conditions, the daily terror and torture that these political prisoners were subjected to and the events that led to his arrest.This album is a soundtrack of sorts to the theatre piece, featuring the songs that Leyla McCalla wrote and performs in this work.

Nèg Ginen is a song composed by Jean Claude Dorvil on a traditional Nago rhythm (from Benin). Nèg in Haitian creole means “the dude“, “the guy“. It is about pride of being Haitians with solid African roots. As a matter of fact, when we mention Ginen, we talk about Africa. Like the majority of Chouk Bwa’s songs, this one is full of references mentioning Haitian voodoo rituals and spiritual /igures. For instance, Simbi Ganga is a lwa (voodoo spirit) from the Lakou Soukri Danach (voodoo temple) that lives in the water. Wild and brutal when he is chained up, he faithfully represents the Iwa Kongos, notorious for being real party-starters! Kebyesou is an Iwa who lives in the Lakou Souvnans (another temple). He is a royal /igure, like the Dahomey Iwas in general. The voodoo families are, so to speak, all present in this project!

Biography
After a /irst European performance in 2015 at Roskilde Festival leading to many other performances all around Europe, including WOMEX and WOMAD, Haitian traditionnal vodou band Chouk Bwa met the Brussels based duo The Ångströmers in 2016. Their new project combines a renewed dub sensitivity and Haitian rhythm science and spirituality. The ensemble has performed in Haiti and in European festivals including Trans Musicales de Rennes before releasing their /irst album Vodou Alé via Bongo Joe in 2020.
Modular synths and other vintage electronic instruments bring another dimension to Chouk Bwa’s music, although obviously it is always the band’s groove and /luent tempo that leads the energy of the ensemble: no laptops, no drum machines. There are certain freedoms that cannot be coerced. Even more, the electronic instruments are wired directly to the drums that feed them with impacts and caresses. All the Vodou families are there with their many rhythms and songs. Radical Vodou roots for urban audiences.

In the early eighties, Edmond Mondésir, professor of philosophy and Léon Bertide, trade unionist, founded the Bèlènou group. They were actors of the great agricultural strike of 1974, which resulted in the death of two workers (Ilmany and Marie-Louise) and left many wounded. Activists of the patriotic movement Asé Pléré An Nou Lité (Stop crying, Fight), they were part of the identity and the cultural affirmation la revendication identitaire et culturelle of the time. Like the Guadeloupean musician Gérard Lockel and his work on the Gwo Ka, they put the Bèlè, in its traditional form, back in the spotlight during Swaré Bèlè (Bèlè nights).Minimalist and spiritual, a true rural ancestral art from Martinique, the Bèlè combines dance and music from responsorial monodies, which is a choir that responds to the lead singer (Respondè / La vwa dèyè), on codified drum rhythms and ti-bwa (2 sticks that hit the back of the drum or a piece of bamboo). It comes in a series of collective choreographies, working up into the trance. The texts are simple, short and tell the story of everyday life and struggle. While preserving the emotion and the drum’s central place, the fundamental contribution of Bèlènou is to keep the traditional form of Bèlè while adding a modern instrumentation: bass, guitar, saxophone, drums...
Emosyon Tambou-a (Emotion of the Drum) was released in 1990. This third opus of the band expands the musical spectrum in harmonies, arrangements and influences to create a contemporary music anchored in the Bèlè matrix, while keeping the beat, the energy and ancestral roots of music. Bèlènou adapts some classic rhythms: Bélya, Gran Bèlè, Bèlè Pitjé or Ting-Bang rewritten here for an orchestra.With the appearance of long couplets and a complex harmonization of the choruses, Bèlènou's music brings a form of modernity, it opens notably to jazz territory as well as to other forms of music and grooves. Also, Bèlènou leaves the musicians with space for improvisation: not only on the saxophone or the guitar, but also with the drums (cleverly adaptating traditional rhythms to the drums).

The texts sung in Creole are of a social nature, appealing to the solidarity and self-denial of the people (Bélya pou péyi-a, Tout pèp-la sanblé), to the struggle for political emancipation towards a new democracy (Wi ny ké rivé, Ni dé jou, Démokrasi); land protection (Sové tè-a); finally, to the vitality of the Bèlè culture ... (Emosyon Tambou-a, Dansé Ting-Bang)...Culture participates, according to the expression of Aimé Césaire, as "Miraculous Weapons". Bèlènou sings a project of a new and united society. A precursor group, experimental in the its early years, Bèlènou reconciles with talent tradition, modernity and cultural identity.

Lovely crafted tip-on sleeve. Remastered. 700 copies

In September 2016 Chouk Bwa met the Brussels-based duo The Ångstromers. A traditional Haitian Mizik Rasin — roots music — band, Chouk Bwa, formerly Chouk Bwa Libète, realizes the source of a drum and dance style using percussion and call-and-response vocals that are infused with Haitian Vodou.

'Chouk Bwa' means 'Root' in Haitian Creole. Three percussionists and two dancers are led by composer Jean Claude 'Sambaton' Dorvil on vocals and the fer, an iron bar/bell that announces different rhythms employed to call up the spirits, assisted by Gomez 'Djopipi' Henris.

Chouk Bwa display the deep African heritage of Haiti, torn from Africa and secretly re-planted in a new land. The band members speak for Haiti, a nation that has seen the hardest of times and maintains a relentless spirit and strength through its culture.

The two tracks were selected from the first meeting with the Ångstromers at Café Central, Brussels, recorded live in September 2016. Modular synths and other vintage electronic instruments bring another dimension to Chouk Bwa's music.