Поиск:death

Death Is Not The End present the first volume in a survey of a form of Brazilian country music known as música caipira ("hillbilly music") - a stripped-back forerunner to música sertaneja, the Brazilian equivalent to US country & western which in it's contemporary form has come to dominate the domestic music industry in recent decades. This collection covers some of the earliest recordings made by the pioneering folklorist Cornélio Pires at the end of the 1920s, through to records from the 30s, 40s & 50s and the beginning of the 60s.

Somewhat rooted in Portuguese troubadour folk traditions, música caipira is typically performed by a duo singing in parallel thirds and sixths, drawing upon a Portuguese-Brazilian style known as moda de viola - with the viola being the viola caipira, a Brazilian-style ten-string guitar that is the core instrument of the music. Born out of the "outback"-style region in north-eastern Brazil, these songs tell stories of pain, love, loss & betrayal - often backed by homemade guitars using invented tunings. Away from the polished pop country & western-stylings of the sertaneja, these recordings could be viewed as the Brazilian equivalent to the roots music of the American dustbowl or Appalachia.

Taking place in the Paras district, Cangallo province, in the Ayacucho region of the Central-South Sierra of Peru - this is a recording of a ritual held on February 5th 2020 for the one year anniversary of the death of Mrs. Sofía Miranda de Bellido, recorded by her grandson Hánkel Bellido.

At noon the coffin of "Mamay Sofía" was presented, so that her relatives could say goodbye for the last time. Following tributes from family members, these songs dedicated to her life and her passing were sung.

The townspeople were notified of the events by the sound of bells that produce a peculiar and powerful sound, and that can be heard in the other nearby towns of Paras. It is said that these bells were greased with human fat, and brought from the Cerro de Pasco region during colonial times. The bells must be played all morning until the change of mourning takes place.

At midnight the songs of the Almakunapaq (also known as San Gregorios) mass began. These are unique to the Andean peoples - a fusion of Andean and Christian syncretic traditions - and are said to help the dead to enter the eternal Kingdom.

It was 4am when the change of mourning took place, and in accordance with traditions, the friends & family announce the presence of harp and violin players, to liven up the proceedings with songs of joy and merriment until the next day.

"Mamay Sofia, manan wañukunkichu, kawsakuchkankim sunquykupi; sichus qunqarusqaykiku, chaymi ichaqa wañukunki!"

"I have not died, I will die on the day that you forget me!"

Death Is Not The End follow up their early 2020 tape The Sun Is Setting on the World with a further collection of hardcore rebetika recordings from the 1930s through to late '50s. More songs of sorrow, poverty, loss and the end of the world.

Death Is Not The End collaborate with Uzbek label Maqom Soul to deliver an LP counterpart to last year's mixtape of the same title, compiling specially picked & fully licensed individual belters from the ex-soviet studios of Central Asian republics between 1978 and 1989 - incl. Uzbek, Tajik, Kurdish & Uyghur artists pulling traditional folk motifs together with pop & rock and psych elements.

"These recordings do not form a smooth or coherent history. They feel more like a sequence of discoveries made at different moments and in different circumstances. Songs and instrumental pieces that once lived inside specific contexts radio broadcasts, philharmonic programs, touring routes now sit side by side, revealing hidden connections as well as clear fractures between them.

Nasiba Abdullaeva appears here as a voice from the end of an era. Trained within a conservatory system, she worked inside the format of the Soviet pop song while filling it with melodic logic that did not come from Moscow or Leningrad. Her voice is soft and sustained, shaped by Eastern melisma, and it never functions as decoration. Even in tightly structured songs there is a sense of resistance, an effort to preserve a musical language rooted in Uzbek tradition rather than fully adapted to an all Union standard.

The ensemble Sintez, later renamed Navo, represents a different path. Beginning as a student rock group, the band was gradually absorbed into the official VIA system with all its limitations and compromises. Yet it was precisely within those boundaries that Sintez and Navo developed a recognizable sound. Electric guitars and jazz rock harmonies do not overpower the folk material but remain in tension with it. Their recordings feel like negotiations between what the musicians wanted to play and what they were allowed to perform.

The Tajik ensemble Gulshan reflects an institutional approach carried to a high professional level. Formed under television and radio structures, the group treated folk material almost as a written score. Carefully constructed arrangements, close attention to orchestration, and restrained use of pop techniques define their sound. There is less spontaneity here, but a strong sense of discipline and structure, where national melody becomes part of a carefully controlled sonic framework.

Koma Wetan occupies a very different space. Formed in the 1970s, this Kurdish rock group approached poetry and folklore as tools of cultural assertion. Their psychedelic rock never feels like a stylistic borrowing. Instead it functions as a contemporary vessel for language and themes that might otherwise have remained unheard. Even today these recordings sound fragile and stubborn at the same time.

The Uyghur ensemble Yashlik, closely connected to a musical drama theatre, operated somewhere between stage performance and popular music. Their songs are built on folk melodies but shaped for wide audiences. What emerges is a constant attempt to preserve the recognizability of Uyghur musical identity without freezing it in a folkloric frame. Yashlik's music exists in a state of balance between representation and development.

Digging Central Asia does not attempt to establish hierarchies or offer a single wayof listening. Names and dates matter less than the sound itself. Tape noise, abrupt transitions, and unexpected timbres remain part of the material rather than flaws to be corrected. This music existed at the crossroads of multiple routes geographic, cultural, and ideological. Heard today in a new context, it no longer feels peripheral. Instead it stands as a reminder that the history of popular music is far more fragmented, layered, and polyphonic than it is usually allowed to be."

East of the Valley Blues is Kevin and Patrick Cahill.

Recorded and mixed by KC in Kirkfield and Toronto, ON, January-February 2020.

Mixed and mastered by James A Toth in Toronto. Artwork by Ryan Waldron.

Folklorist Derek Piotr continues to excavate North Carolina mountain songs, presenting an assortment of archival recordings taking in Child Ballads, bawdy songs, play-party tunes, and old-time family singing - with a further focus on overlooked star Mrs. Lena Bare Turbyfill, of Elk Park, NC.

Tracks 1 and 9 recorded by Herbert Halpert near Morganton, North Carolina, April 19, 1939.
Tracks 2, 3, 5, 6, 7, 8, 10, 11, 12, 13, 14, 15 and 16 recorded by Herbert Halpert in Elk Park, North Carolina, April 12, 1939.
Track 4 recorded by Marshall Ward in Banner Elk, ca. 1979, transferred from analogue tape by Derek Piotr.
Curated by Derek Piotr.
Photograph of Mrs. Lena Bare Turbyfill courtesy of Elizabeth Gwyn.

"Every day, the skies of New York City fill up with unseen clouds of radio signals spreading over immigrant neighborhoods. These culturally charged clouds of radio energy burst with a flow of content that continually shifts and transforms, following the lifecycle and rhythm of the streets.

An assorted mixtape-style collection of recordings from Constantin Brăiloiu's World Collection of Folk Music archive, originally broadcast on NTS Radio in July 2017, issued as part of DINTE's 10th anniversary series.

Comprising field recordings made by the pioneering Romanian ethnomusicologist of English, Irish, Gaelic, Norwegian, Breton, Japanese, Italian, Swiss, Basque, Fulah, Sardinian, Estonian, Georgian, Greek, Turkish, Judaeo-Spanish, Portuguese, French, Chinese, Russian, Hausa, Tuareg, Indian, Corsican, Ethiopian, Romanian, Walloon, Flemish, German, Kabyle, Bulgarian, Macedonian, Bosnian and Caribou Eskimo folk songs & dances.

K.W. Cahill records and plays acoustic and electric guitars, mandolin, karimba, melodica and an AM/FM portable radio on March 2024 time.

Mastered by James A. Toth in Toronto.

The second volume in a survey of the modern jazz & hard-bop scenes that emerged in the new cultural melting pot of post war London, with recordings from the end of the 1940s through to the early 1960s.

Featuring representations from players whose roots lay in the East-End's jewish community alongside a wealth of talent of Caribbean and African descent playing and recording in post war London during this period.

Made in partnership with the Barbican to coincide with the exhibition Postwar Modern: New Art in Britain 1945-1965.

Death Is Not The End present a further volume of Arja Kastinen's eerie amalgamations of 110 year old wax cylinders with her own meticulously transcribed takes, this time focussing in on Armas Otto Väisänen's field recordings of kantele player Iivana Mišukka (b. 1861 d.1919).

"Ivana Mišukka (1861–1919) was one of the Karelian kantele players recorded by the folk music researcher Armas Otto Väisänen on wax cylinders in 1916 and 1917. In the early 20th century, the remote areas of Border Karelia were undergoing the final phase of a transformation in musical culture, with the ancient runo song tradition giving way to newer forms of music. This transition is reflected in Mišukka's repertoire and choice of instrument. The ancient small kantele, hollowed out of a single piece of wood, was already rare at the turn of the century. Mišukka's kantele was a new type of instrument with 26 strings, constructed of several parts, but he played it using the traditional plucking technique. Like other Border Karelian kantele players, his repertoire consisted of music rooted in runosong culture, as well as newer dances and songs from the east and west. Most of the recorded material falls into the latter category.

Ivan Bogdanov Mišukka was born out of wedlock in Suursara village, Suistamo, on 1 May 1861. He began playing the kantele at the age of five or six, quickly mastering the instrument. In adulthood, he was considered one of the area's best master players. Mišukka was landless for most of his life and lived in different parts of the Suistamo parish. His first wife, Tekla Markintytär, died in 1897 at the age of 40, and his second wife, Jevdokia Filipintytär Jeminen, died in 1907 at the age of 50. Seven children were born from the first marriage, two of whom died young. The third wife, Maria Ignatintytär Gurnan (Kuurnanen), was a well-known master of lamentations. Together with Maria, Iivana Mišukka worked as a tenant farmer in the village of Suursara. Mišukka suffered from rheumatism, which prevented him from participating in physical work like Maria. This was apparently partly the reason why Iivana Mišukka went to earn extra money by playing the kantele on gig trips. He often had other traditional artists from Suistamo as his travelling companions, such as the runosingers Konstantin Kuokka and Iivana Onoila. Iivana Mišukka died in Leppäsyrjä village, Suistamo, on 18 May 1919 at the age of 58, and his kantele was donated to Teppana Jänis.

Mišukka only used 14 of the 26 strings on his kantele, playing the same tunes either a fourth higher or lower. He tuned his kantele to the major scale using fifths, except for a low seventh scale degree on the upper strings, but not below the fundamental. Since he did not use the seventh note of the scale on the upper strings at all, he could use the major scale both lower and a fourth higher with this tuning. According to Mišukka, the sound of higher, or 'finer', strings is 'more beautiful', while that of lower ones is 'greater'. Among runosingers, the size of the thirds varied, ranging from major to minor to neutral. A similar phenomenon can be observed in kantele tunings, where the third, sixth and seventh scale degrees vary in a comparable way.

During a meeting, Väisänen suggested that Mišukka play the smaller kantele belonging to Konstantin Kuokka. The idea was to bring it closer to the horn to improve the recording quality. However, the kantele was completely out of tune, and now Mišukka tuned it to the Lydian scale (track 18).

Using the old plucking technique, Mišukka placed his right middle finger on the fundamental tone, his right index finger on the second scale degree, his left middle finger on the third scale degree and his left index finger on the fourth scale degree, and his right thumb on the fifth. The thumb also played the notes above the fifth note of the scale. As Mišukka remarked to Väisänen: 'Peigaloll' tuloo enemb ruadoa' (the thumb has to do more work). However, he did not use the seventh note of the scale on the upper strings at all. Below the fundamental note, he played the seventh and sixth notes of the scale with his right middle finger of and the fifth note of the scale with his right ring finger. This fifth scale degree below the fundamental is almost always used as a drone. Sometimes, when the melody required it, Mišukka, like other players, also varied the fingering. He would also occasionally strike the same string with the side of his fingernail after plucking it.

The wax cylinder recordings of Karelian kantele players are kept in the archives of the Finnish Literature Society in Helsinki, Finland. Copies were made of them onto reel-to-reel tapes in both the 1960s and 1980s. The 1960s copies are mono and the 1980s copies are stereo. However, not all kantele recordings from these decades have survived.

The sound of the kantele is difficult to hear in wax cylinder recordings due to its low volume, and it occasionally becomes completely obscured by noise. During the copying process, the cylinder sometimes rotates unevenly, resulting in breaks or jumps in the music. Additionally, the rotation speed of the cylinder in the copies does not correspond to the performance speed of the original music, which alters the pitch. However, since Väisänen's precise notes are available in the archive, it is possible to deduce the melodies, their speed, and the tuning level of the kantele in the recordings. Of the copies of the original recordings from the 1960s and 1980s, I have selected the one that best met the requirements of this publication and adjusted the speed of the recording to align with Väisänen's notes. To enhance the listening experience, I have replayed the songs, which now partly overlap the old recordings on this release."

— Arja Kastinen

Death Is Not The End present a further volume of Arja Kastinen's eerie amalgamations of 110 year old wax cylinders with her own meticulously transcribed takes, this time focussing in on Armas Otto Väisänen's field recordings of kantele player Iivana Mišukka (b. 1861 d.1919).

"Ivana Mišukka (1861–1919) was one of the Karelian kantele players recorded by the folk music researcher Armas Otto Väisänen on wax cylinders in 1916 and 1917. In the early 20th century, the remote areas of Border Karelia were undergoing the final phase of a transformation in musical culture, with the ancient runo song tradition giving way to newer forms of music. This transition is reflected in Mišukka's repertoire and choice of instrument. The ancient small kantele, hollowed out of a single piece of wood, was already rare at the turn of the century. Mišukka's kantele was a new type of instrument with 26 strings, constructed of several parts, but he played it using the traditional plucking technique. Like other Border Karelian kantele players, his repertoire consisted of music rooted in runosong culture, as well as newer dances and songs from the east and west. Most of the recorded material falls into the latter category.

Ivan Bogdanov Mišukka was born out of wedlock in Suursara village, Suistamo, on 1 May 1861. He began playing the kantele at the age of five or six, quickly mastering the instrument. In adulthood, he was considered one of the area's best master players. Mišukka was landless for most of his life and lived in different parts of the Suistamo parish. His first wife, Tekla Markintytär, died in 1897 at the age of 40, and his second wife, Jevdokia Filipintytär Jeminen, died in 1907 at the age of 50. Seven children were born from the first marriage, two of whom died young. The third wife, Maria Ignatintytär Gurnan (Kuurnanen), was a well-known master of lamentations. Together with Maria, Iivana Mišukka worked as a tenant farmer in the village of Suursara. Mišukka suffered from rheumatism, which prevented him from participating in physical work like Maria. This was apparently partly the reason why Iivana Mišukka went to earn extra money by playing the kantele on gig trips. He often had other traditional artists from Suistamo as his travelling companions, such as the runosingers Konstantin Kuokka and Iivana Onoila. Iivana Mišukka died in Leppäsyrjä village, Suistamo, on 18 May 1919 at the age of 58, and his kantele was donated to Teppana Jänis.

Mišukka only used 14 of the 26 strings on his kantele, playing the same tunes either a fourth higher or lower. He tuned his kantele to the major scale using fifths, except for a low seventh scale degree on the upper strings, but not below the fundamental. Since he did not use the seventh note of the scale on the upper strings at all, he could use the major scale both lower and a fourth higher with this tuning. According to Mišukka, the sound of higher, or 'finer', strings is 'more beautiful', while that of lower ones is 'greater'. Among runosingers, the size of the thirds varied, ranging from major to minor to neutral. A similar phenomenon can be observed in kantele tunings, where the third, sixth and seventh scale degrees vary in a comparable way.

During a meeting, Väisänen suggested that Mišukka play the smaller kantele belonging to Konstantin Kuokka. The idea was to bring it closer to the horn to improve the recording quality. However, the kantele was completely out of tune, and now Mišukka tuned it to the Lydian scale (track 18).

Using the old plucking technique, Mišukka placed his right middle finger on the fundamental tone, his right index finger on the second scale degree, his left middle finger on the third scale degree and his left index finger on the fourth scale degree, and his right thumb on the fifth. The thumb also played the notes above the fifth note of the scale. As Mišukka remarked to Väisänen: 'Peigaloll' tuloo enemb ruadoa' (the thumb has to do more work). However, he did not use the seventh note of the scale on the upper strings at all. Below the fundamental note, he played the seventh and sixth notes of the scale with his right middle finger of and the fifth note of the scale with his right ring finger. This fifth scale degree below the fundamental is almost always used as a drone. Sometimes, when the melody required it, Mišukka, like other players, also varied the fingering. He would also occasionally strike the same string with the side of his fingernail after plucking it.

The wax cylinder recordings of Karelian kantele players are kept in the archives of the Finnish Literature Society in Helsinki, Finland. Copies were made of them onto reel-to-reel tapes in both the 1960s and 1980s. The 1960s copies are mono and the 1980s copies are stereo. However, not all kantele recordings from these decades have survived.

The sound of the kantele is difficult to hear in wax cylinder recordings due to its low volume, and it occasionally becomes completely obscured by noise. During the copying process, the cylinder sometimes rotates unevenly, resulting in breaks or jumps in the music. Additionally, the rotation speed of the cylinder in the copies does not correspond to the performance speed of the original music, which alters the pitch. However, since Väisänen's precise notes are available in the archive, it is possible to deduce the melodies, their speed, and the tuning level of the kantele in the recordings. Of the copies of the original recordings from the 1960s and 1980s, I have selected the one that best met the requirements of this publication and adjusted the speed of the recording to align with Väisänen's notes. To enhance the listening experience, I have replayed the songs, which now partly overlap the old recordings on this release."

— Arja Kastinen

'Tense from the first note and decisively uncompromising ‘GHSTING’ is the debut collaboration by Polish artists Alex Freiheit and Aleksandra Słyż, an incredibly unique piece of work that mixes fiction, spoken word poetry, theatrical antics, dense synthesis, acoustic ensemble and dark landscapes all set within the backdrop of a sinister Eastern Europe hotel. The resulting sound is menacing, humorous, harmonious, tumultuous, and at times quietly erotic.

Alex Freiheit, a poet and vocalist, is widely recognized for her captivating work with the SIKSA duo. Over the past decade, she has delved into the realms of personal feminist storytelling, postmodern fairy tales, and queer legends, crafting unique and thought-provoking narratives. In this groundbreaking collaboration with talented composer Aleksandra Słyż, they are now delving into the herstory of lies and exaggerations, extracting the raw essence of these tales filled with stench, stains, secretions, and torn organs. Eyeless Freiheit haunts the hotel guests while dressed in a binder and holding a bottle filled with a corrosive substance. She shares compelling stories about the hidden activities and other secrets that unfold within the walls of hotels when no one is watching. Her gripping narrative is complemented by equally haunting and eerie music. Słyż divides the text into four chapters, skillfully intertwining synthetic and acoustic elements. She combines the sounds of synthesizers, woodwind and percussive instruments with vocals, creating a tense, dynamic soundscape. Freiheit’s voice possesses an earnest quality, where a frightening cadence suspiciously flips into a meditative cycle.

Together, Freiheit and Słyż have crafted a bold and suggestive story that feels like the mesmerizing soundtrack to a contemporary Eastern European horror film, captivating an essence that is hard to pinpoint but instantly recognizable. This is abstractly powerful music that pushes listeners into a kaleidoscopic spiral that channels ecstatic over loss.

Daskal debuts on DJ Tennis’s Life and Death label today with the release of “Changes,” the first single from his forthcoming album OD, out March 6. The release marks a defining moment for the producer and composer, whose work moves fluidly between contemporary dance, film, and electronic music, and represents his first full-length statement reconnecting his compositional practice with the dancefloor.

“Changes” arrives alongside a striking accompanying video directed by award-winning filmmaker Tamir Faingold, featuring dancers from the world-renowned Batsheva Dance Company. Rather than functioning as a traditional music video, the piece uses contemporary dance as its primary language, translating the emotional charge and magnetism of nightlife into movement. Together, the single and visual introduction frame OD as a bridge between club culture and the expressive traditions of modern dance and composition.

A classically trained composer with deep ties to the world of choreography, Daskal has spent recent years creating original scores for institutions including Los Angeles Dance Project and the Royal Danish Ballet, while simultaneously developing a parallel body of work across ambient and experimental electronic music. OD emerges as a convergence of those paths: a ten-track album shaped as much by physical movement and spatial awareness as by club tradition, positioning Daskal between concert hall, black box theater, and late-night club environments.

Recorded and mixed primarily using vintage hardware — including a rare 1980s German mixer in a high-end Tel Aviv jazz studio — OD reflects a deliberate shift away from purely atmospheric writing toward rhythm, repetition, and physicality, while retaining the precision and restraint of his compositional background.

After two co-headlining tours over the past decade, (the) Melvins are continuing their long tradition with us of teaming up with another band on an album. Next up – Napalm Death! This isn’t just some split release with the bands each getting a side. Savage Imperial Death March is a full collaboration with both Melvins & Napalm Death playing together on all the tracks.


This release originally came out on super-limited CD and vinyl via AmRep in 2025 (tour and AmRep store only). This will be an extended version with 2 extra songs, brand new artwork from Mackie Osborne, new vinyl variants, and will be the official release for the first time at record stores, DSPs and more.


Napalm Death are credited as pioneers of the grindcore genre by incorporating elements of crust punk and death metal. Even after exerting an indelible influence on the entire world of heavy music for nearly 40 years, there is still no band on Earth that sounds like Napalm Death. Not just pioneers, but an enduring benchmark for invention and fearlessness in heavy and experimental music of all kinds, the Birmingham legends are still hurtling forward at full pelt.


The Melvins are one of modern music’s most influential bands. Having formed in 1983, the group — founded by vocalist/guitarist Buzz Osborne, with drummer Dale Crover joining a year later — has been credited with merging the worlds of punk rock and heavy music, forming a new subgenre all their own. Over their 40-plus-year career, they’ve released more than 30 original albums, numerous live records, and far too many to count singles and rarities.

Nach zwei gemeinsamen Headliner-Tourneen in den letzten zehn Jahren setzen die Melvins ihre langjährige Tradition fort, mit einer anderen Band ein Album aufzunehmen. Als nächstes steht Napalm Death auf dem Programm. Es handelt sich hierbei nicht um eine Split-Veröffentlichung, bei der jede Band eine Seite für sich beansprucht. Savage Imperial Death March ist eine vollständige Zusammenarbeit, bei der Melvins und Napalm Death auf allen Tracks gemeinsam spielen. Diese Veröffentlichung erschien ursprünglich 2025 in streng limitierter Auflage auf CD und Vinyl über AmRep (nur auf Tour und im AmRep-Store). Es handelt sich um eine erweiterte Version mit zwei zusätzlichen Songs, brandneuem Artwork von Mackie Osborne, neuen Vinyl-Varianten und wird zum ersten Mal offiziell in Plattenläden, bei DSPs und anderen Händlern erhältlich sein. Napalm Death gelten als Pioniere des Grindcore-Genres, da sie Elemente des Crust Punk und Death Metal einfließen lassen. Selbst nachdem sie fast 40 Jahre lang einen unauslöschlichen Einfluss auf die gesamte Welt der Heavy-Musik ausgeübt haben, gibt es immer noch keine Band auf der Welt, die so klingt wie Napalm Death. Die Legenden aus Birmingham sind nicht nur Pioniere, sondern auch ein dauerhafter Maßstab für Erfindungsreichtum und Furchtlosigkeit in der Heavy- und Experimentalmusik aller Art und rasen immer noch mit voller Kraft voran. Die Melvins sind eine der einflussreichsten Bands der modernen Musik. Die 1983 gegründete Gruppe - bestehend aus Sänger/Gitarrist Buzz Osborne gegründet wurde und zu der ein Jahr später Schlagzeuger Dale Crover stieß, wird zugeschrieben, die Welten des Punkrock und der Heavy-Musik miteinander verschmolzen und ein ganz eigenes neues Subgenre geschaffen zu haben. Im Laufe ihrer über 40-jährigen Karriere haben sie mehr als 30 Originalalben, zahlreiche Live-Alben und unzählige Singles und Raritäten veröffentlicht.

Blue Vinyl

After a three year hiatus, the rap trident known as Death At The Derby is back with another full LP, this time entirely produced by Toronto based producer Finn. An 11 track project, “Capitano” is themed behind some of the games most respected & legendary captains to rock the honorary armband.

Inspired by their previous 2020 release “Ballon D’Or”, this latest LP is both the first official drop, yet second installment to their newest series entitled Club & Country. With the third & final season of their celebrates derby series around the way, this record is the next phase in their wave of worldwide work.

Cuts provided by their resident DJ, DJ Dubplates, the project is both a rare & raw blend of potent underground production, cultured sound bites, top flight lyricism & love for the beautiful game. Whether El Salvador, Romania, North Ireland or Argentina, the roster is monster. Centered around a tracklist aligned by the player’s actual jersey numbers, this collection of stars shine bright as any constellation.

Dass Death Of Lovers das Potenzial für mehr als ihre bislang einzige EP "Buried Under A World Of Roses" haben, war schon 2014 bei der Veröffentlichung unverkennbar. Die Frage war eher, wann kommt die Band aus Philadelphia, die seitdem mehr oder weniger permanent auf Tour ist, endlich dazu, ihr erstes Album aufzunehmen? "The Acrobat" besticht mit glitzernden Shoegaze-Gitarren, wavigen Rhythmen und konzentrierten, durchdachten und atemberaubend schönen Melodien. Die Stücke zeichnen sich durch eine einladende Komplexität und Tiefe aus, die Stimmung ist immer funkelnd und spannend und bietet einen schönen Kontrast zu den ehrlichen und dunklen Texten. "The Acrobat" erreicht eine warme Vertrautheit und klingt doch völlig neu. Und obwohl die Titel leicht aus dem Soundtrack zu jedem Lieblingsfilme der 80er-Jahre stammen könnten, gibt es eine neue Perspektive und eine Weiterentwicklung, die das "Post-Punk"-Reglement neu schreibt.

Just when you thought you had heard it all.... Evil Grave were an exceptionally unique underground rock band from Malta that shook the islands with uncompromising attitude and dark imagery. In the early 1970s they ruled the Maltese scene and were voted best band in national polls. Heavily influenced by Black Sabbath and early progressive rock with a traditional Maltese flavour, Evil Grave never released any material during their existence. Several low budget demos were recorded at the time but, over the following years, the name Evil Grave simply vanished into obscurity. Until now! During a recent vacation to the islands, label owner Lee Dorrian became aware of the band and has spent the past three years tracking down as much information about them as he possibly could. With the blessing of original guitarist/songwriter John E Zammit Pace, we are excited to release this ungodly artefact upon the work for the very first time. Death From Malta, gathers together all known existing material from the band, the sound quality of which is decidedly lo-fi but, if anything, this only adds to the mysterious vibe of this simply enigmatic band.

DJ Tennis expands the universe of his recent single ‘Playa Paradiso’ featuring vocals by multifaceted British artist Eliza with a deep-diving Club Mix, retooling “Playa Paradiso” into a darker, longer-burning version aimed squarely at the dance floor.
Stripping back the sun-kissed gloss of the original, the Club Mix leans into his precision production instincts; elongating the groove, tightening the rhythm, and letting the low-end shine. With the vocal weaving in and out like a guiding light through the haze, it’s a hypnotic take that trades coastal charm for heady club
elevation. A masterclass in tension and release, the Club Mix underscores DJ Tennis’s ability to balance emotional depth with dance floor functionality. The remix is a reframing of “Playa Paradiso” for the night shift: smoke-filled rooms, peak-time crescendos, and sunrise afterglows. Both versions capture different corners of the
same world, one that basks in the Balearic sun, and the other pulsing in the strobe.
Together, they mark a full-circle return for DJ Tennis’s first solo material in three years as an artist whose sonic world has always defied simple categorization.

Crybaby ist das vierte Mixtape des amerikanischen Rappers Lil Peep - jetzt in Neuauflage wieder erhältlich.
Lil Peep war ein Mitglied des Emo-Rap-Kollektivs GothBoiClique. Als Wegbereiter eines Emo-Revivals von Rap- und Rockmusik gilt Lil Peep als eine der
führenden Figuren der Emo-Rap-Szene Mitte/Ende der 2010er Jahre.

The definition of the word 'fado' is technically 'fate', though the Portuguese meaning bound up with this term is more complex. The music itself can be fairly closely compared with that of Greek rebetika - also the American blues or the original working-class tango music of Argentina and Uruguay - and similarly takes it's common subject matter from the various cruel realities of the world. Though perhaps what distinguishes fado in character is it's often poised acceptance of the pains of life rather than protestation or resistance - as writer Paul Vernon says "It speaks with a quiet dignity born of the realisation that any mortal desire or plan is at risk of destruction by powers beyond individual control"

Death Is Not The End compile here a spine-tingling collection of fado recordings, taken from records issued in the mid 1910s through to the 1930s. The fado's Lisbon and Coimbra variants are presented here by some of the music's earliest recorded stars - spanning a time period leading up to the emergence of the fado's all-conquering star, Amália Rodrigues.

Another DINTE tape curated by cult WFMU show and blogger Bodega Pop; Gary Sullivan's long-running project rooted in a passion for digging for music in bodegas and cell-phone stores across NYC's boroughs. This edition focuses in on late 1990s and early 00s hip-hop & rnb from across Southeastern Asia.

"While on a work trip to Chicago in the mid-2000s, I was craving a bowl of pho. A bit of sleuthing led me to hop on the red line "L" up to Argyle Street, ground zero of Chicago's Little Saigon. In the 1960s, Chicago restaurateur Jimmy Wong invested in property on Argyle Street with a vision to build the city's new Chinatown, a kind of mall with pagodas, trees, and reflecting pools. In 1971, the Hip Sing Association, a labor/criminal organization, established itself in the area, and along with Wong, they bought up 80% of the buildings on a three-block stretch of the street. Wong reportedly broke both hips in an accident, leaving his dream to wither; in 1979, Charlie Soo of the Asian American Small Business Association brought it back to life.

Soo expanded the area into a vibrant mix of Chinese, Vietnamese, and other Southeast Asian businesses, pushing for renovations, including an Argyle station facelift and the Taste of Argyle festival. At the time I exited the station and crossed the street to get a better look at a shop with a poster for A Vertical Ray of the Sun in the window, the area was home to some 37,000 Vietnamese residents.

Opening the door, I was gobsmacked by a cavernous Southeast Asian media store, bigger than any I'd been to in Dallas, Montreal, New York, or Seattle. I spent some time at the bins, pulling out collections by some of my then-favorite singers — Giao Linh, Khánh Ly, Phương Dung — before approaching the register to ask the young woman behind the counter if the they carried any Vietnamese rap. It was a longshot, I knew, but if such a thing existed on physical media and anyone carried it, it would be this place.

'Have you heard Vietnamese rap?' she replied, her tone of voice and facial expression betraying a comically exaggerated level of distaste. I admitted my ignorance but assured her that I had long cultivated a high threshold for cheesy pop music of all kinds and genuinely tended to like hip hop from around the world.

She rolled her eyes and pointed to an area I had missed. I walked toward a far corner of the store and knelt over a small box on the floor sparsely populated with CDs, VCDs, and cassettes. I pulled out half a dozen Vietnamese hip hop compilations and a strange-looking CD with a cavalcade of odd typefaces in a queasy multitude of colors: THAILAND RAP HIT, it boasted, with 泰國 "燒香" 勁歌金曲 below it. The information on the back provided an address in Kuala Lumpur and the titles in Thai and English translation. The first track included three simplified Chinese characters after the English-language version of the title, "The Chinese Association": 自己人.

WTF was going on here? Walking back to the register, I waved the CD, asking "What's up with this one?" She gave me a look. I placed it on the counter so she could bask in the cover's full glory. She shrugged. "I'm guessing it's Thai rap?" She looked disappointed in me when I said I'd take it.

It turned out to be a Malaysian pressing of half-Chinese Thai hip hop artist Joey Boy's third album, Fun Fun Fun from 1996, and it completely changed my sense what the genre could sound like. The rapper's self-assured, effortless, silly-but-cool rapid-fire delivery weaved in and out of the most bizarre, antic beats I'd ever heard. The six Vietnamese hip hop CDs were a mixed bag, mostly "serious" sounding mimicry of US rapping over predictable production, but the highs were very high. When I got home and listened to it all, I made a point to find as much hip hop from this part of the world as I could.

The tracks collected here provide a limited but potent reflection of the two-decade ascendency
and ultimate world-takeover of hip hop, as it displaced rock and its endless variants for millions of listeners. This not a fair and balanced overview of regional production: I've only included tracks from Cambodia, Indonesia, Myanmar, Philippines, Thailand, and Vietnam. Nor is this a biggest or most important artists collection; instead, I've tried to recapture the pure visceral thrill of that first time I heard Joey Boy, choosing bangers that sound like nothing else, from nowhere else."

—Gary Sullivan

Emerging during the early stages of the recording industry in Japan, the ryūkōka style adopted western classical, blues & jazz elements into traditional and classical Japanese music.

This collection of 1920s & 30s ryūkōka recordings follows on from the Kouta Katsutaro tape we put out a couple of years back, and further captures the hauntingly unique sound of a cultural merging that was starting to reflect itself via popular song, ahead of the widespread influence of western pop music during post-war US occupation.

"Death Is Not The End are on a mission to expand the musical archive, with compilations of everything from Jamaican doo wop to pirate radio idents and adverts weaving new threads into the history of music. Longing For The Shadow: Ryūkōka Recordings, 1921-1939 goes back to the beginnings of the recording industry in Japan, and a style merging traditional Japanese forms with western pop and classical. Swooning orchestrations and prominent vocals capture some of the melodrama and bombast found in US and European music of the time, but beds of plucked and strummed instruments give an ordered elegance, tying it firmly to Hogaku tradition. Not much has been written about Ryūkōka, and a 2017 book by Hiromu Nagahara gives some clue as to why, arguing that although popular with the public, it was dismissed by critics both for its adoption of western sounds and its dwelling on Japanese traditional styles. Close to a century later, those are some of the qualities that make this compilation so fascinating." - The Quietus

Blood Sanctum Vinyl w/ Poster

Futurismo präsentiert das legendäre Debütalbum "Only Theatre Of Pain" (1982) der Gothic-Legenden Christian Death in neuen limitierten Deluxe-Formaten - remastert und erweitert um frühe Demos und rarem Material, samt Poster. "Only Theatre Of Pain" gilt als Meisterwerk und Ursprung des Deathrock - ein wegweisendes Epos von unheiliger Kraft und tiefschwarzer Emotionalität. Obwohl seine Wurzeln im Punk liegen – die Ursprünge der Christian Death-Originalbesetzung liegen in der Früh-1980er Hardcore-Explosion in Südkalifornien –, kann die Bedeutung dieses Werks für die nachfolgende Musiklandschaft nicht hoch genug eingeschätzt werden. Wie ein Adrenalinstoß ins Herz der Finsternis entspringt diese ungezügelte und geheimnisvolle Aufnahme bis heute jeder Kategorisierung. Mit dem visionären Rozz Williams (damals noch Teenager) sowie Punk-Legende Rikk Agnew (Adolescents), James McGearty und George Belanger präsentiert "Only Theatre Of Pain" eine musikalische Erkundung, geprägt von psychosexueller Lyrik und einem tiefen Glaubenskampf, aufgenommen innerhalb weniger Tage mit Produzentenlegende Thom Wilson. Klanglich und visuell seiner Zeit voraus, ist dieses Stück sakrilegischer US-Punk ein absolutes Muss für alle, die sich für Gothic begeistern, für Fans von The Misfits, Bauhaus und The Cramps.

Death Cab for Cutie is one of the definitive indie-rock bands of the century. After twenty-odd years in the major label system, the band returned to their indie roots and signed with ANTI- Records and they"re back with a brand-new eleventh album titled, I Built You A Tower out June 5th. I Built You A Tower is the sound of loss, compartmentalization, and then grief bursting out from the seams. It"s also the sound of the growth that comes after falling apart, of acknowledging pain without letting it destroy you. "I see the tower existing on your emotional horizon," Ben Gibbard states. "You don"t always have to look at what"s inside it, but it"s a reminder that it happened. You know it"s there. You have to face it." The band is set to hit the road in the US this summer, kicking off on July 10 and includes a two-night run at The Greek in Los Angeles. This comes on the heels of a historic, sold-out global tour marking the 20th anniversary of the album Transatlanticism, and the release of their universally acclaimed, 2022"s Asphalt Meadow.

Death Cab for Cutie is one of the definitive indie-rock bands of the century. After twenty-odd years in the major label system, the band returned to their indie roots and signed with ANTI- Records and they"re back with a brand-new eleventh album titled, I Built You A Tower out June 5th. I Built You A Tower is the sound of loss, compartmentalization, and then grief bursting out from the seams. It"s also the sound of the growth that comes after falling apart, of acknowledging pain without letting it destroy you. "I see the tower existing on your emotional horizon," Ben Gibbard states. "You don"t always have to look at what"s inside it, but it"s a reminder that it happened. You know it"s there. You have to face it." The band is set to hit the road in the US this summer, kicking off on July 10 and includes a two-night run at The Greek in Los Angeles. This comes on the heels of a historic, sold-out global tour marking the 20th anniversary of the album Transatlanticism, and the release of their universally acclaimed, 2022"s Asphalt Meadow.

After following Luke Blair's work for approaching two decades from his 2007 debut as Lukid on Actress' Werk Discs, we're humbled to present a new album on Death Is Not The End. Following relatively hot on the heels of 2023's Tilt (his first in 11 years, not counting his work with Jackson Bailey under the Rezzett guise) Underloop brings Blair's innate knack for building loops and sound structures further to the surface, while allowing his ear for emotional expression to be dialled up a notch. Those fortunate enough to be familiar with Lukid's work as a DJ will be aware of how distinct his ability is to seamlessly disappear into loop-based abstraction and back again seemingly without blinking, and often Underloop feels much like a collection of the sludgey interludes and foggy sketches that underpin his sets. Blending apparently ramshackle melodies and textures and pulling them together into an undeniable whole, Blair's tendency for pairing the simple and the indescribable with an understated vigour is fully on show here.

Written and produced by Luke Blair. Mastered by Giuseppe Ielasi.

WOODKID komponiert die Musik zum heiß erwarteten PlayStation-Spiel "Death Stranding 2: On The Beach". Mit seinem neuen Album "WOODKID FOR DEATH STRANDING 2: ON THE BEACH" zum sehnlichst erwarteten Spiel von Hideo Kojima hebt WOODKID die Idee von Game-Musik auf ein neues Level. Die Songs sind inspiriert von Kojimas Erzählkunst, seinen Figuren und der Welt von Death Stranding - und entfalten sich als eigenständiges Werk voller Tiefe, Kontraste und Atmosphäre.WOODKID, bürgerlich Yoann Lemoine, ist ein französischer Sänger und Komponist. Mit seiner stilsicheren Kombination aus orchestraler Dramatik, elektronischer Präzision und emotionalem Tiefgang hat er sich international einen Namen in der Musik- und Filmwelt gemacht - sowohl als Musiker als auch als Videoproduzent für Künstler:innen wie Rihanna, Lana Del Rey, Pharrell Williams oder Harry Styles. Seine Musik wurde für zahlreiche Film-, Serien- und Videospielproduktionen eingesetzt (Arcane, Assassin's Creed, The Umbrella Academy). Für seine Arbeiten wurde er mehrfach für Grammy- und MTV-Awards nominiert, seine Single "Run Boy Run" wurde weit über fünfhundert Millionen Mal gestreamt. Auch in der Modewelt ist WOODKID präsent - etwa mit Musik für die Shows von Louis Vuitton oder Dior.Über drei Jahre hinweg arbeitete WOODKID eng mit Kojima und dem Team von Kojima Productions zusammen, um Musik zu erschaffen, die weit über klassische Soundtracks hinausgeht. "Jeder Song, jedes Thema wurde in zahllosen Varianten und Schichten komponiert", erklärt WOODKID. Das Ergebnis ist ein Album, das cineastische Orchesterarrangements mit elektronischen Klanglandschaften und eindringlichen Gesangslinien verbindet."Death Stranding 2: On The Beach" ist das neue Werk von Hideo Kojima, einem der visionärsten Köpfe der Gaming-Welt. Als Fortsetzung des vielfach ausgezeichneten ersten Teils, der über 20 Millionen Spieler:innen weltweit erreichte, führt das Spiel die Themen Verbindung, Isolation und Verantwortung in eine neue erzählerische Dimension. Das Spiel besticht zudem durch einen hochkarätigen Cast - darunter Norman Reedus, Léa Seydoux, Troy Baker, Elle Fanning und Shioli Kutsuna - und eine Geschichte, die von den globalen Erfahrungen der letzten Jahre inspiriert ist.Von zarten Melodien bis zu eruptiven Breakcore-Momenten - jeder Track erzählt eine Geschichte. Für die Aufnahmen reiste WOODKID zwischen Paris, Los Angeles und Tokio, um die kreative Vision Kojimas einzufangen. "Es ist manchmal schwer, Hideos Vision ganz zu verstehen, weil sie sich ständig verändert. Man muss dem Prozess vertrauen - und das Ergebnis ist immer überwältigend", sagt er. Was dabei entstand, ist mehr als ein Soundtrack: Es ist ein Manifest künstlerischer Freiheit, ein musikalischer Gegenentwurf zu Konventionen - und eine Hommage an das Anderssein.Die erste Single "To The Wilder" erschien im März 2025 und verzeichnet bereits über 3,7 Millionen Streams weltweit. Das Album erscheint digital, sowie als Vinyl- und CD-Edition - beide mit dem großartigen Artwork des Spiels und als liebevoll gestaltete Sammlerstücke für die internationale Fancommunity.Neben WOODKIDs Album erscheinen zwei weitere Veröffentlichungen zum Spiel: ein Score-Album sowie ein weiteres Song-Album mit noch nicht angekündigten Künstler:innen. Beide erscheinen digital, ebenfalls bei Milan Records.Das Spiel "Death Stranding 2: On The Beach" erscheint am 26. Juni 2025 exklusiv für PlayStation®5.

Das fünfte Album der Newcastler Riffzauberer Pigs Pigs Pigs Pigs Pigs Pigs Pigs (aka PIGSx7) ist geprägt von kalkulierter Aggression und selbstzerfrleichenden Texten. Zu den verblüffenden Boni gehören verspielte Synthesizer-Arbeiten und der Auftritt eines Hip-Hop-Masters. Mit seinem Titel, der Absurdität und Ernsthaftigkeit einander gegenüberstellt, ist dies Death Hilarious. Während Land Of Sleeper von 2023 als immersives Kopfhörer-Erlebnis konzipiert war, strebten Pigs dieses Mal nach etwas direkterem, böseren. ,Wir wollten, dass es ein Schlag ins Gesicht ist", grinst Produzent und Gitarrist Sam Grant. Dieses Ziel kam zum Teil dadurch zustande, dass die Band in den letzten Jahren sooooo viele Gigs gespielt hat. Die Band fühlte sich gut geölt und reif dafür, den Zuhörern zu Hause die Art von Prügel zu verpassen, die ihr Publikum von der Bühne aus erhält. Death Hilarious bietet einige Überraschungen, vor allem der Track 'Glib Tongued', bei dem El-P von Run The Jewels als Gastmusiker mitwirkt. Als Bassist John-Michael Hedley unwissentlich das schrieb, was seine Bandkollegen als ihr Äquivalent zu einer Hip-Hop-Nummer betrachteten, setzten die Pigs ihre Ziele hoch an und sicherten sich einen fulminanten Beitrag von einem der größten Rapper der Welt. Das soll nicht heißen, dass Pigs zum Nu-Metal übergegangen sind. Death Hilarious ist eine abwechslungsreiches, straffes Album, das sich zwischen sabbathianischem Doom, grotesk minimalistischem Noise Rock und zyklischen Post-Metal-Fortissimos bewegt. Auch die Pigs treiben sich selbst weiter an. Unpassende Synthesizer-Soli tauchen dort auf, wo normalerweise Gitarren-Histrionik Platz hätte. Klaviertracks lauern im Mix und verleihen dem Klangstrudeln eine fast unterschwellige Tiefe. Stitches" ist wie Motörhead, die versuchen, Glamrock mit einem beschwipsten Keyboarder zu spielen. Und dann ist da noch das 100-Meilen-Tempo des Cosmic-Thrash-Openers ,Blockage". Verzerrte Licks fliegen aus den Verstärkern von Grant und Lead-Gitarrist Adam Ian Sykes, während die Rhythmusgruppe dahinter brutzelt. Mit all dieser Power, die durch die Adern fließt, wird Death Hilarious mit Leichtigkeit eines der besten Rockalben des Jahres 2025 sein... und das ist kein Witz!

SLOW3 ‘Pleasure Dome’ b/w ‘After Death’ by System Disorder, a.k.a. DJ Nephil. Two highly charged pieces of minimal synth-punk, or whatever you want to call it.

Out on Slow Process, available on 7” and digital formats.

The begena is a large ten-stringed lyre which is part of the traditional Amharic heritage of Ethiopia. The Amharas, who have long formed the politically and culturally dominant people of Ethiopia, mainly inhabit the central and northern part of the country. In the majority, they follow the monophysite Orthodox Tewahido Church established in the early fourth century AD.

Music plays a very important part in the life of the church. Most of the liturgy is sung and, contrary to secular music, it is accompanied by percussion instruments only. The begena occupies a special place because it is the one melodic instrument exclusively dedicated to the spiritual repertory. Because of its mythical origin, it is highly respected. Tradition holds that the begena was given to king David by God, and brought to Ethiopia by Menelik I, together with the Ark of the Covenant. It has always been the instrument of kings and nobles. Played by pious men and women of letters, it never became widespread. But it never disappeared either, not even under the Derg regime (1974-1991) which had banned the instrument.

Among Amhara string instruments, the begena is the most carefully crafted, especially with regard to the ornately sculpted crossbar. Its ten gut strings are cleaned and twisted several times. The characteristic buzzing timbre equalled by no other Amhara instrument is due to the enzirotch, that is, small bits of leather placed between each string and the bridge. This plays an important part in the sound production by creating a brief contact between the string and the upper rim of the bridge, thus modifying the vibrating properties of the string. In this manner, the spectrum of the sound is considerably enhanced (up to over 10 kHz).

The begena is a very powerful instrument, it keeps the devil thirty steps away, and its presence in the home wards off malicious spirits. Priests and preachers recommend its presence, especially during Lent (Fassika Tsom) when the Orthodox Amharas ponder their sins and repent. Because of its spiritual import, the begena generates intense emotion. According to some musicians, playing the begena brings them into direct contact with God or the Virgin Mary. The religious role of the begena is underscored by the shape of the instrument, each part symbolises an important element of the faith. The crossbar for instance, which reaches across the entire width of the instrument, represents God who is above all things. The belly which "gives birth" to the sound represents the Virgin Mary, and the ten strings recall the Ten Commandments.

Recorded by Stéphanie Weisser in Addis Ababa, Ethiopia, March 2002-December 2005.

Mastered by Renaud Millet-Lacombe.

Issued under license from VDE-Gallo, Switzerland.

Cassette edition of Death Is Not The End's contribution to the Blowing Up The Workshop mix series.

"A trip across the frequencies of Bristol's pirate radio stations via cut-ups of broadcasts, taken from the late 1980s to the early 2000s ~ also a love-letter to my childhood, an audio document of the years I spent growing up in the city."