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The Sound Of Young Jamaica - More Early Cuts From The Vaults Of Studio One 1959-63

This is the second collection to bring together many of the visionary producer Clement 'Sir Coxsone' Dodd's early recordings made with Jamaica's most exciting young artists and musicians who helped define the world of reggae music over the decades following Jamaican Independence. These recordings were made when Sir Coxsone ruled the dancehalls of Kingston in the late 1950s and early 1960s with his number one Downbeat Sound System, where songs were tested out on dub plates at a dance to see a crowd's reaction - the most popular of which were then released commercially. Featuring early material by Roland Alphonso, Don Drummond, Tommy McCook (all of whom would form The Skatalites), Toots and The Maytals, young singers such as Bob Marley and The Wailers, Delroy Wilson, Owen Gray all captured in their formative days. The music here spans a wealth of styles - Jamaican rhythm and blues, jazz, gospel, proto-ska, Rastafarian - all of which were drawn upon to create the future sounds of Jamaican reggae that Sir Coxsone and the artists featured would soon create at Studio One which opened its doors in 1963. This collection is released on heavyweight triple-vinyl plus download code and double CD with slipcase. Sleevenotes and text is by the author Noel Hawks.

The Mantecas represent one of the finest concentrations of experience and talent in Latin and Jazz music ever to be based in the UK. A pure uplifting Latin Jazz music celebration, limited edition 250 copies: not-to-be-missed, recorded at different locations in London during 2025/26 "On their fabulous fourth album, The Mantecas (formerly Manteca) have moved the needle all the way in the direction of Latin jazz (or jazz latino). In their early years, the London-based eight-piece played a mix of salsa, Cuban timba, boogaloo, Latin funk and descarga (jazzy, improvised Latin jam session), with plenty of vocals, strictly geared for the dance floor. Along the way, the jazz-descarga aspect emerged as a stronger force, though all sorts of other ingredients, from afrobeat to Afro-Cuban, cumbia to samba, ebbed and flowed throughout. Although there's nothing new with the concept of doing an album of instrumental Latin tracks in a jazz mode that's still dance-friendly (Machito, Sabú Martínez, Tito Puente and Tito Rodríguez all waxed jazz latino albums like that long ago), what's new here is The Mantecas' very fresh and confident interpretation of the idiom. And while they share something in common with the accessible, danceable Latinized soul jazz of someone like Mongo Santamaría or Willie Bobo, as well as the Afro-Cubop roots of Chano Pozo, they also bring to mind the more jazz-oriented improvisational legacy of Pozo's amigo Dizzy Gillespie, which is reflected in The Mantecas' explorations of a handful of 20th Century modern jazz giants as they rework timeless classics by John Coltrane, Miles Davis, Oliver Nelson and Wayne Shorter. For this release, all seven tracks are essentially Latin renditions of jazz standards or are Latin jazz originals. There's a mix of jazz and Latin rhythmic structures, instrumentation, arranging, and sensibilities at play, and it's a very natural sounding mélange. Like their previous albums, some of the tunes feature a club-ready blend of hot and cool, in a Latinized British acid jazz / soul jazz way." - Pablo "DJ Bongohead" Yglesias, 2026

In Guadeloupe, many people think that jazz and ka music are like a ring and a finger. To some extent, the same could be said about so called Latin music and the music played in the French West Indies.

Both aesthetics were born in the Caribbean and bear so many connections that they can easily be considered cousins. In constant dialogue, there are lots of examples of their fruitful alliance and have been for a while. The English country dance that used to be practiced in European lounges came to be called kadrille in Martinique and contradanza in Cuba. They both featured additional percussion instruments inherited from the transatlantic deportation. Drawing from shared feelings about the same traumatized identity – later to be creolized – it would be hard not to assume that they were meant to inspire each other. The golden age of the orchestras that graced the Pigalle nights during the interwar period further proves the point. As soon as the 1930s, Havana-born Don Barreto naturally mixed danzón and biguine music in a combo based at Melody's Bar. In the following decade, Félix Valvert, a conductor who was born and raised in Basse-Terre in Guadelupe, also worked wonders in Montparnasse with La Coupole, which was an orchestra made up of eclectic musicians. Afro- Caribbean performers of various origins were often hired on rhythm and brass sections in jazz bands, which used to enliven the typical French balls of the capital. In the 1930s and onwards, Rico’s Creole Band was one of them.



Martinican violinist-clarinettist Ernest Léardée, who would become the king of biguine music as well as the main figure of French Uncle Ben's TV commercials (a dark stigma of post-colonial stereotypes), had musicians from the whole Caribbean sphere play at his Bal Blomet – and they all enchanted "ces Zazous-là" (according the words of Léardée's biguine-calypso piece). In les Antilles (French for French West Indies), music history started to speed up in the 1950s, when trade expanded and radio stations grew bigger. The Guadelupean and Martiniquais youth tuned in their old galena radio sets to South American and Caribbean music. As for the women traders, les pacotilleuses, they bought and sold goods across different islands (the "passing of items through various hands" was thought to be most pleasurable) and brought back countless sounds in their luggage. Such was the case of Madame Balthazar, who once returned from Puerto Rico with the first 45rpm and 33rpm to ever enter Martinique.

Out of this adventure was created the famous Martinican label La Maison des Merengues, a music business she opened and undertook with her husband and which proved to be a major landmark. At the end of the 1950s, in Puerto Rico, Marius Cultier competed in the Piano International Contest playing a version of Monk's Round 'Midnight. He won the first prize and this distinction foreshadowed everything that was to come. Cultier, the heretic Monk of jazz, was quickly praised for writing superb melodies, always tinged with a twist that conferred a unique sound to his music. It didn't take long for the gifted self-taught musician to get to play with Los Cubanos, making a name for himself thanks to his impressive maestria on merengues.

The rest is history. Besides, in the late 1950s, Frantz Charles-Denis, born into the upper middle class in Saint-Pierre and better known by his first name Francisco, went back home after working at La Cabane Cubaine – a club located rue Fontaine where he had caught the Latin fever. Francisco's music was therefore heavily marked by his Cuban cousins' influence, which gave the combos he led a specific style and also led to renewal. Things were swinging hard in La Savane, located in the main square in Fort-de-France. He set up the Shango club close by and tested out the biguine lélé there, a new music formula spiced up with Latin rhythms. Soon afterwards, fate had him fly to Puerto Rico and Venezuela.

As for percussionist Henri Guédon (percussions were only a part of his many talents), he was born in Fort-de-France in May 22nd 1944, the day marking the celebration of the abolition of slavery. As an old man, he could remember that in " his father's Teppaz, a lot of hectic 6/8 music was constantly playing...". In the opening lines of his Lettre à Dizzy, a small illustrated collection of writings published by Del Arco, he highlighted the huge impact that cubop had on him as a teenage boy, around 1960. He eventually turned out to be the lider maximo in La Contesta, a big band steeped in Latin jazz. He was also the one who originated the word zouk to describe music which brought the sound of the New York barrio to Paris. It was the culmination of a journey that started in Sainte-Marie: "a mythical place for bélé, the equivalent of Cuban guaguancó". In the early 1960s, the tertiary economy developed to the detriment of agriculture. Yet rural life was where roots music emerged in Martinique and in Guadeloupe.

Record companies played a major part in the process of Latin versions sweeping across the islands – before reaching everywhere else. Producer Célini, boss of the great Aux Ondes label, and Marcel Mavounzy, both the head of Émeraude records - a firm which was founded in 1953 - as well as the brother of famous saxophonist Robert Mavounzy, were big names to bear in mind. Although there were many of them - all of whom are featured on this record - Henri Debs was definitely the major figure in the recording adventure. He proved to be so influential that he even got compared to Berry Gordy. In the mid 1950s, when he acquired his first Teppaz, he worked on his first compositions: a bolero and a chachacha. Then, he became the one man who made people discover Caribbean music, from calypso to merengue. He was among the first ones to rush out to San Juan, Puerto Rico, to buy records and distribute them through a store run by one of his brothers in Fort-de-France. He had members of the Fania All Star come and perform there, which he was madly proud about. He was also the first one to pay attention to Haitian music, such as compas direct and various other rhythms which would soon flood the market. As a result, many of the combos hitting his legendary studio would end up boosted by widespread "Afro-Latin" rhythms. However, he never denied his identity: gwo ka drums were given a major role, although they were instruments which had long been banned from the "official" music spheres. The present selection bears witness to such a creative swarming. Here are fourteen tracks of untimely yet unprecedented cross-fertilization: all types of music rooted in the Creole archipelago have found their way, whatsoever, to the tracklisting. Whether originating from the city or being more rural, they all go back to what Edouard Glissant, in an interview about the place of West Indian music in the Afro-American scope, called "the trace of singing, the one which got erased by slavery." "It is so in jazz, but also in reggae, calypso, biguine, salsa... This trace also manifests through the drums, whether Guadelupean, Dominican, Jamaican or Cuban... None of them being quite the same. They all point to the idea of a trace, seeking it out and connecting to each other through it. This is the hallmark of the African diaspora: its ability to create something new, in relation to itself, out of a trace. It may be the memory of a rhythm, the crafting of a drum, a means of expression which doesn't resort to an old language but to the modalities of it." The opening track features one of the emblematic orchestras of this aesthetic identity, criscrossing many music types from the archipelago. The 1974 Ray Barretto guajira – Ray Barretto was a major New York drummer influenced by Charlie Parker and Chano Pozzo – is magnificently performed by Malavoi, a legendary Fayolais group (i.e from Fort-de-France). Additionally, the compilation ends on a piece by Los Martiniqueños de Francisco. It symbolically closes the circle as it is a genuine potomitan of Martinique culture which also functions as a tireless campaigner for Afro-Caribbean music. Practicing the danmyé rounds (a kind of capoeiria) to the rhythm of the bèlè drum, it delivers a terrific Caterete, a kind of champeta of Afro- Colombian obedience which was originally composed by Colombian Fabián Ramón Veloz Fernández for the group Wgenda Kenya. The icing on the cake is Brazilian Marku Ribas, who found refuge in Martinique in the early 1970s, bringing his singing to the last trance-inducing track. These two "versions" convey the whole tone of a selection composed of rarities and classics of the tropicalized genre, swarming with tonic accents and convoluted rhythms. It is the sort of cocktail that the West Indians never failed to spice up with their own ingredients. For instance, the Los Caraïbes cover of Dónde, a famous Cuban theme composed by producer Ernesto Duarte Brito, has a typical violin and features renowned Martinique singer Joby Valente and his piquant voice.



The track used to be – or so we think – their only existing 45rpm. The meaningful Amor en chachachá by L'Ensemble Tropicana, a band which included Haitian musicians among whom was composer and leader Michel Desgrotte, also recalls how Latin music was pervasive in the tropics in the mid-1960s. They were the ones keeping people dancing at Le Cocoteraie in Guadelupe and La Bananeraie in Martinique. Around the same time, another "foreign" band, Congolese Freddy Mars N'Kounkou's Ryco Jazz, achieved some success on both islands by covering Latin jazz classics – such as their adaptation of Wachi Wara, a "soul sauce" by Dizzy Gillespie and Chano Pozo whose interweaving of strings and percussions can have anyone hit the dancefloor. How can you resist Dap Pinian indeed, a powerful guaguancó by Eugene Balthazar, performed by the Tropicana Orchestra and published by the Martinique-founded La Maison des Merengues? It also acts as a symbol of the maelstrom at work. Going by the name Paco et L'orchestre Cachunga, Roger Jaffory used to play guaguancó too: his Fania-inspired Oye mi consejo is one example of his style. Baila!!!!! Dancing was also one of the Kings' focus points. Oriza is a Puerto Rican bomba and a "classic" originally composed by Nuevayorquino trumpeter Ernie Agosto, which reserves major space for brasses, giving it a special sheen.

Emerging from the New York barrios crucible was also La Perfecta, a Martinique group originating from Trinidad, whose name directly references the totemic Eddie Palmieri figure as well as his own band, also called La Perfecta. Here they borrow Toumbadora from Colombian producer and composer Efraín Lancheros and interpret it by emphasizing percussions, which set fire to the track even more than the wind instruments. The same goes for Martinique's Super Jaguars, who use Tatalibaba – a composition by Cuban guitarist Florencio "Picolo" Santana which was made famous by Celia Cruz & La Sonora Matencera – as a pretext for sending their cadences into a frenzy. In a more typically salsa vein, the Super Combo, a famous Guadelupean orchestra from Pointe-Noire that was formed around the Desplan family and had Roger Plonquitte and Elie Bianay on board, adapt Serana, a theme by Roberto Angleró Pepín, a Puerto Rican composer, singer and musician also known for his song Soy Boricua. Here again, their vision comes close to surpassing the original. In the 1970s, L'Ensemble Abricot provided a handful of tracks of different syles, hence reaching the pinnacle of the art of achieving variety and giving pleasure. They played boleros, biguines, compas direct, guaguancó and even a good old boogaloo - the type they wanted to keep close to their hearts for ever, "pour toujours", as they sang along together in one of their songs. Léon Bertide's Martinican ensemble excelled at the boogaloo which had been composed by Puerto Rican saxophonist Hector Santos for the legendary El Gran Combo.



Three years later, in 1972, Henri Guédon, with the help of Paul Rosine on the vibraphone, tackled the Bilongo made famous by Eddie Palmieri. Such a classic!!!!! And so were the Aiglons, the band from Guadelupe: choosing to execute Pensando en tí, a composition by Dominican Aniceto Batista, on a cooler tempo than the original, they noticeably used a wonderfully (un)tuned keyboard in place of the accordion. On the high-value collectible single – the first one released by Les Aiglons under the Duli Disc label – there is a sticker classifying the track under the generic name "Afro". Now that is what we call a symbol. Jacques Denis

Recorded in the 1980's and snapped up upon arrival in Europe by the Soho Boho's, Acid Jazzuals,Cuboppers, Jazz Massivists and Mojo Jazzmuziker, "Le-Le" by The Arpeggio Jazz Ensemble is a unique one off Spiritual Soul-Jazz outing with Avant Garde touches and more than a hint of Afro-Cuban Orientalism.

The percussion drenched title track has that special Worldwide Sound and the Cool Jazz Get Down Groove of "Wet Walnuts and Whipped Cream" is a DJ's delight, whether played over the Airwaves or to a crowded Dancefloor.

An adventurous jazz outfit that has been playing around Philadelphia since its formation in 1979. The Ensemble was founded by Warren Oree, an acoustic bassist, producer and composer who continues to lead the band. Eclectic and far from predictable, on this album the Ensemble has embraced a variety of acoustic and electric jazz styles combining them with African and Middle Eastern influences and mixed together with the "New Thing" have managed to make a timeless underground classic.

“Osondi owendi. What is cherished by some is despised by others. One man’s meat is another man’s poison. Different strokes for different folks. To each their own. Osondi owendi.

It’s a conventional aphorism in the Igbo language but if you utter the word “osondi owendi” in Nigeria today, the first thing that comes to anybody’s mind is the cucumber-cool highlife music maestro Chief Stephen Osita Osadebe and his legendary album that takes its name from the adage. Released in 1984, Osondi Owendi was instantly received as Osadebe’s magnum opus, the crowning event of an exalted career stretching back to the early years of highlife’s emergence as Nigeria’s predominant popular music.

Stephen Osadebe first appeared on the music scene in 1958 as a spry, twenty-two year-old vocalist in the Empire Rhythm Skies Orchestra, directed by bandleader Steven Amechi. With his dapper suits, urbane Nat King Cole-influenced vocal stylings and jaunty, uptempo, calypso-scented dance tunes, he personified the frisky spirit and anxious aspirations of a young, educated generation that had come of age in the wake of the Second World War, in a Nigeria that was rapidly shaking off British colonization and marching towards an independent future. 1959 would be the year that he truly made his mark in the business with his debut solo single “Lagos Life Na So So Enjoyment.” A giddy exhortation of the music, sex, fun and freedom availed by life in the big city, the song became a sensation and an anthem, and Stephen Osadebe became the leader of his own popular dance band, the Nigerian Sound Makers.

Osadebe would ride this wave of acclaim through most of the nineteen sixties, but a change in direction would be called for at the dawn of the seventies. As Nigeria emerged from a devastating civil war, so did a new generation of youth inspired by rock and funk, confrontational sounds reflective of a more violent, less idealistic era. All of the sudden, the idioms of the post-WWII dance orchestras that nurtured Osadebe’s cohort seemed quaint, the stuff of nostalgia. Osadebe needed to evolve to respond to the new tumultuous, turned-up times.

His response? He cooled it down.

Abetted by a new crop of fire-blooded young players, Osadebe slowed his music to a mellow, meditative tempo, brought forward the lumbering, Afro Cuban-accented bass and percussion, from the rockers he borrowed searing lead lines on the electric guitar. Over this musical bedrock, doesn’t so much as sing as he dreamily muses, coos, sighs aphorisms, words of wisdom and inspiration. “When one listens to my music, all I say appears meaningful,” Osadebe explained his lyrical approach, “at times they are in the form of proverbs which provoke much thought afterwards.” The result is a blend that is both rollicking and soothingly languid. Osadebe christened the style Oyolima—a tranquil, otherworldly state of total relaxation and pleasure. Osondi Owendi represents oyolima at its finest, and possibly Nigerian highlife in epitome.

Osondi owendi. What is cherished by some is despised by others. In some way, the album’s title constitutes a paradox. Because Osondi Owendi is a record that it’s almost impossible to imagine being despised by anybody."

There are some records that manage to sound both of a time and utterly timeless and Bon Voyage Organisation's Jungle Quelle Jungle (a nod to Supertramp's Crisis What Crisis) is one of those albums. Its silken-smooth production, irresistible grooves, funk-tinged guitars, lush soundscapes and general glowing presence could easily lead one to believe that have dug up a lost disco gem from the 1970s. However, behind the disco-pop gleam lies eerie dystopian sci-fi ruminations of a futuristic bent and tones that can often feel as French as they do Asian or African.

This sort of cross-continental exploration is an expansion on BVO's previous two EPs, the man behind the Organisation, Adrien Durand, says. 'I tried to continue the musical expedition between dystopian Science-Fiction Haunted Africa - plus Haitian Vaudou on 'Soleil Dieu' - and futuristic Asia. Addressing, in a double entendre manner, some of the political issues that I am sensitive to.' In fact the jungle in question in the album's title is a metaphorical one and one that creates a vast series of environments for Durand to explore such subjects as world trade, utopian ideals and themes of idols, as well as of time and communication. However, one will need to speak French to decipher such explorations, as well as shake off the natural impulse to move with every glorious beat on its 13 tracks, of which are moved along by Maud Nadal and Agathe Bonitzer's golden vocals.

Durand is a full-time producer based in Paris, working with the likes of Amadou & Mariam, so it makes sense that this record would absolutely sparkle in this department. Durand feeds off the variety of musicians coming and going during recording sessions as well as the rotating members and numbers of people involved with the band but fundamentally he writes all songs on piano first before bringing them to record live. 'We recorded a rhythm section of five - drums, percussion, guitar and myself on bass/synth bass and keyboards - at La Frette which is a studio located in a mansion outside of Paris and fitted with a beautiful 1973 NEVE desk. We only used analogue gear, by taste really, and found it a pretty reliable way of doing things. This simply consists of putting good players together in a room and waiting for the right take to happen.' Two four-day sessions and a 'cooling off' period (to let the recordings settle) soon followed before Durand picked the material back up to give it a final polish.

The resulting album is one loaded with intricacies and idiosyncrasies, something that Durand puts down to his own unique approach. 'I don't consider myself much of a songwriter but I love arranging rhythm sections and I'm pretty proud of the ones on this record.' This applies when it comes to working with such musicians as Inor Sotolongo Zapata, who with Durand used traditional Cuban percussive instruments and explored Haitian rhythms. When Durand expands on some of the ideas and influences that were funnelled into the record, you begin to get a sense of the vastness of the sounds that fill his world, from Trevor Horn's production work on ABC's Lexicon of Love, to the literary work of JG Ballard to the visual flair of the original Blade Runner and even the Tuareg sounds of Tinariwen, due to the fact that his studio neighbours their manager's and he would hear their rhythms bleeding through the walls. You therefore end up with an album that offers tracks such as 'GOMA' that fuses Chinese and African rhythms as well as 'SI D'Adventure' a piece of pop music that is dazzlingly hook-laden.

As a result of this cooking pot of sounds, influences, thoughts and creations, Durand has more of a gumbo approach to making this music than a set-out scientific formula. 'There is no definite recipe for me to like the production of a record,' he says. 'Of course it really sticks out that my work is really influenced by the 1978-1983 period, the golden age and last stand of analogue studios and session musicians.' Whilst Durand adores the traditional and conventional music, he really views this as something bigger and wider. 'I have a taste for the otherworldly vibe from records coming from less sought-after musical scenes, particularly Poland, Haiti, Ethiopia, Somalia, Congo and early Cantonese pop. Languages and the rapport of the people involved in the making of those records really inspires me. I particularly hate the use of the word 'World Music' as a potpourri for everything that doesn't sound quite western enough.'

Simbad (aka SMBD) is a stalwart of the underground music scene in UK and because of his vast arrays of releases it's very hard to put him into any box or music category. Since his 2007 album Supersonic Revelation & his worldwide acclaimed dancefloor hit Soul Fever, the London based frenchy has been constantly travelling the five continents entertaining delighted clubbers with his super energetic dj skills or producing and recording various artists from many different genres including deeper Dubstep don Mala (DMZ), UK Hip Hop star Roots Manuva, Cuban songstress Dayme Arocena, Detroit House producer Kai Alce, Berlin based deep Techno artist Fred P, Seun Kuti from Afrobeat's most famous family, Brazilian superstar artist/actor Seu Jorge and being production mentor for the king of cool, radio DJ Gilles Peterson (who made him one of the resident at his Worldwide Festivals). With the Moon Theory EP Simbad demonstrates his talent on some deep analog frequencies for the very solid & ever growing label that is Apron Records. As the music wizard puts it himself : 'im just trying to make some timeless shhhhh man, soul in all forms really, trying anyway ! And I guess that the best is yet to come.