16th installment. We keep diggin deeper. Featuring Tenor Love on Vocals and SND & RTN on remix duties. Mastered on a reel to reel tape machine, cut on 180g marbled turqoise vinyl.
"Dance On", the latest single from Canopy continues the label's enthusiasm for re-issuing vintage Afro-tropical funk, reggae & disco, paired with modern remixes and remakes.
Two long out of print and previously un-reissued musical gems from Malian musician Nawari, get an overdue second life. Those gems being the eponymous "Dance On", an upbeat Afro-reggae-disco dancer originally self-released in 1987, and "Fanta Cini", originally released in 1989, which takes a deeper, tougher "proto-Afro-electro-funk" direction.
Sharing creative duties is Russian producer Valique, aka "V" from the best-selling "V's edits series, appearing on Canopy for the first time with a strong contribution to the label. Taking the title tune he reimagined & recreated it, building from Nawari's vocals and recording live horns, skanking guitars and percussion, blended with his signature classy production: crisp, warm, groovy & punchy.
Valique turns in 3 different mixes of Dance On, ranging from reggae disco, to cosmic Afro beat, timbale percussion workouts and beyond.
The release spans a range of moods, segueing between the past & present, organic and electronic, proving itself to be well suited for many environments, from the kitchen party to the bars, clubs & festivals 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."