20 track Album from Various Artists released by Dub Store Records
Released in the winter of 1995, Dah Shinin’ introduced Smif-N-Wessun as torchbearers of the gritty, sample-driven East Coast sound that defined a generation. Backed by Da Beatminerz’ haunting, jazz-laced production and supported by their Boot Camp Clik brethren, Tek and Steele delivered a debut that was as raw as it was revolutionary — capturing the essence of mid-90s Brooklyn.
Now, 30 years later, Dah Shinin’ returns in its most complete form. The 30th Anniversary Definitive Deluxe Edition brings together for the first time in one place, the full original album, two essential remixes "Wrekonize" and "Sound Bwoy Bureill" and rare material, including the long-unreleased “Nuttin’ Move But Da Money,” finally available officially after years on white label.
Pressed across three LPs and housed in a premium tri-fold jacket featuring original artwork, newly commissioned liner notes, period photography, and archival content, this expanded edition stands as a tribute to the album’s creation and legacy. From the underground anthem “Bucktown” to the crew showcase “Cession At Da Doghillee,” every track celebrates the timeless sound that made Dah Shinin’ a classic.
Swiss powerhouse The 18th Parallel presents another slice of fine modern roots reggae! All Fruits Ripe is a heavyweight showcase album rooted in the foundations of reggae while firmly anchored in the present. Recorded between 2015 and 2025, the project brings together a powerful lineup of Jamaican vocalists — Micah Shemaiah, Keith Rowe (from rocksteady duet Keith & Tex), Rod Taylor, Var (Inna De Yard, Pentateuch), Hezron, and Itral Ites — each representing a different generation of conscious reggae music.
The album features six vocal cuts and five dub versions, highlighting both lyrical strength and sound system culture. Carefully mixed by master engineer Roberto Sánchez, All Fruits Ripe stands as a transnational reggae statement: Jamaican voices carried by a European band deeply connected to the roots with a profound respect for the culture that gave birth to reggae and dub. It features legendary guest Jamaican musicians Leroy ‘Horsemouth’ Wallace, Scully Simms, Dalton Browne, or Errol ‘Blacksteel’ Nicholson.
A mature and carefully crafted release where every track feels essential — like fruit finally ready to be harvested.
Robert Johnson was an American blues musician whose 1936 and 1937 recordings heavily influenced many, many future generations of artists. Despite the fact his recording career spanned a mere seven months, he is universally recognized as a master of the Delta blues style, one of the earliest-known styles of blues emerging from the Mississippi delta in the early twentieth century.
This second compilation of the King of the Delta Blues collects sixteen recordings previously available on the 78 rpm format and includes recordings of two Johnson songs that have since become blues standards: "Sweet Home Chicago" and "I Believe I'll Dust My Broom." In contrast to the deeply emotive songs released on the 1961 album, many of the tracks on this volume display Johnson's lighter side. In 2003 the record was ranked #424 on Rolling Stone's list of 500 Greatest Albums of All Time.
Whether he really needed to sell his soul to the devil at the crossroads to reach these great heights, we'll never know...
King Of The Delta Blues Singers, Vol.2 is available as a limited edition of 1000 individually numbered copies on yellow vinyl and includes an insert with liner notes by Pete Welding.
The Éthiopiques series returns! Essential archive recordings from an extremely fruitful period in Ethiopian music.
Before “Swinging Addis” took over the world, there was Moussié Nerses Nalbandian — the Armenian-born composer who shaped modern Ethiopian music. Mentor, arranger, and pioneer, he laid the foundations of Ethio-jazz.
This Éthiopiques volume revives his forgotten legacy, recorded live by Either/ Orchestra First issue ever with new exclusive photos and in depth liner 8-page insert.
“Ethiopian jazzmen are the best musicians that we have seen so far in Africa.
They really are promising handlers of jazz instruments.”
Wilbur De Paris
(1959, after a concert in Addis Ababa)
አዲስ፡ዘመን። *Addis zèmèn* **A new era.**
The time is the mid-1950s and early 1960s, just before "Swinging Addis" bloomed – or rather boomed – onto the scene. Brass instruments are still dominant, but the advent of the electric guitar, and the very first electronic organs, are just around the corner. Rock’n'Roll, R’n’B, Soul and the Twist have not yet barged their way in. Addis Ababa is steeped in the big band atmosphere of the post-war era, with Glenn Miller's *In the* *Mood* as its world-wide theme song, neck and neck with the Latin craze that was in vogue at the same period. Life has become enjoyable once again, with the return of peace after the terrible Italian Fascist invasion of Ethiopia (1935-1941). The redeployment of modern music is part and parcel of the postwar reconstruction. *Addis zèmèn* – a new era – is the watchword of the postwar period, just as it was all across war-torn Europe.
The generation who were the young parents of baby boomers** were the first to enjoy this musical renaissance, before the baby boomers themselves took over and forever super-charged the soundtrack of the final days of imperial reign. Music is Ethiopia's most popular art form, and very often serves as the best barometer for the upsurge of energy that is critical for reconstruction. Whether it be jazz in Saint-Germain-des-Prés or the *zazous* who revolutionised both jazz and French *chanson* after the *Libération*, be it Madrid's post-Franco Movida, or Dada, the Surrealists and *les années folles* that followed World War I, the periods just after mourning and hardship always give rise to brighter and more tuneful tomorrows. Addis Ababa, as the country's capital, and the epicentre of change, was no exception to this vital rule.
**Two generations of Nalbandian musicians**
Nersès Nalbandian belonged to a family of Armenian exiles, who had moved to Ethiopia in the mid-1920s. The uncle Kevork arrived along with the fabled "*Arba Lidjotch*", the** "*40 Kids*", young Armenian orphans and musicians that the Ras Tafari had recruited when he visited Jerusalem in 1924, intending to turn their brass band into the official imperial band. If Kevork Nalbandian was the one who first opened the way of modernism, pushing innovation so far as to invent musical theatre, it was his nephew Nersès who would go on to become, from the 1940s and until his death in 1977, a pivotal figure of modern Ethiopian music and of the heights it. Going all the way back to the 1950s. Nothing less. And it is Nersès who is largely to thank for the brassy colours that so greatly contributed to the international renown of Ethiopian groove. While the younger generations today venture timidly into the genealogy of their country's modern music, often losing their way amidst a distinctly xenophobic historiographical complacency, many survivors of the imperial period are still around to bear witness and pay tribute to the essential role that "Moussié Nersès" played in the rise of Abyssinia's musical modernity.
Given the year of his birth (15 March 1915), no one knows for sure if Nersès Nalbandian was born in Aintab, today Gaziantep (Turkiye/former Ottoman Empire) or on the other side of the border in Alep, Syria... What is certain is that his family, like the entire Armenian community, was amongst the victims of the genocide perpetrated by the Turks. Alep, the place of safety – today in ruins.
Before Nersès then, there was uncle Kevork (1887-1963). For a quarter of a century, he was a whirlwind of activity in music teaching and theatrical innovation. *Guèbrè Mariam le Gondaré* (የጎንደሬ ገብረ ማርያም አጥቶ ማግኘት, 1926 EC=1934) is his most famous creation. This play included "ten Ethiopian songs" — a totally innovative approach. According to his autobiographical notes, preserved by the Nalbandian family, Kevork indicates that he composed some 50 such pieces over the course of his career. This shows just how much he understood, very early on, the critical importance of song as Ethiopia's crowning artistic form. Indeed, for Ethiopian listeners, the most important thing is the lyrics, with all their multifarious mischief, far more than a strong melody, sophisticated arrangements or even an exceptional voice. (This is also why Ethiopians by and large, and beginning with the artists and producers themselves, believed for a long time — and wrongly — that their music could not possibly be exported, and could never win over audiences abroad, who did not speak the country's languages).
Last but not least, one of Kevork's major contributions remains composing Ethiopia's first national anthem – with lyrics by Yoftahé Negussié.
Nersès Nalbandian moved to Ethiopia at the end of the 1930s, at the behest of his ground-breaking uncle. Proficient in many instruments (pretty much everything but the drums), conductor, choir director, composer, arranger, adapter, creator, piano tuner, purveyor of rented pianos,... he was above all an energetic and influential teacher. From 1946 onwards, thanks to Kevork's connexion, Nersès was appointed musical director of the Addis Ababa Municipality Band. In just a few years, Nersès transformed it into the first truly modern ensemble, thanks to the quality of his teaching, his choice of repertoire, and the sophistication of his arrangements. It was this group that would go on to become the orchestra of the Haile Selassie Theatre shortly after its inauguration in 1955, which was a major celebration of the Emperor's jubilee, marking the 25th anniversary of his on-again-off-again reign.
At some point or other in his long career, Nersès Nalbandian had a hand in the creation of just about every institutional band (Municipality Band, Police Orchestra, Imperial Bodyguard Band, Army Band, Yared Music School…), but it was with the Haile Selassie Theatre – today the National Theatre – that his abilities were most on display, up until his death in 1977. To this must be added the development of choral singing in Ethiopia, hitherto unknown, and a sort of secret garden dedicated to the memory of Armenian sacred music, and brought together in two thick, unpublished volumes. Shortly before his death (November 13, 1977), he was appointed to lead the impressive Ethiopian delegation at Festac in Lagos, Nigeria (January-February 1977).
His status as a stateless foreigner regularly excluded him from the most senior positions, in spite of the respect he commanded (and commands to this day) from the musicians of his era. Naturally gifted and largely self-taught, Nerses was tirelessly curious about new musical developments, drawing inspiration from the very first imported records, and especially from listening intensely to the musical programmes broadcast over short-wave radio – BBC *First*. A prolific composer and arranger, he was constantly mindful of formalising and integrating Ethiopian parameters (specific “musical modes”, pentatonic scale, and the dominance of ternary rhythms) into his “modernisation” of the musical culture, rather than trying to over-westernise it. It even seems very probable that *Moussié* Nerses made a decisive contribution to the development of tighter music-teaching methods, in order to revitalise musical education during this period of prodigious cultural ferment. Flying in the face of all the historiographical and musicological evidence, it is taken as sacrosanct dogma that the four musical modes or chords officially recognised today, the *qǝñǝt* or *qiñit* (ቅኝት), are every bit as millennial as Ethiopia itself. It would appear however that some streamlining of these chords actually took place in around 1960. It was only from this time onward that music teaching was structured around these four fundamental musical modes and chords: *Ambassel*, *Bati*, *Tezeta* and *Antchi Hoyé*. A historical and musical “details” that is, apparently, difficult to swallow, especially if that should honour a *foreigner*. Modern Ethiopian music has Nersès to thank for many of its standards and, to this day, it is not unusual for the National Radio to broadcast thunderous oldies that bear unmistakable traces of his outrageously groovy touch.
Immerse yourself in the golden age of German pop music! 60s Jukebox Hits Vol. 3 brings together unforgettable classics and catchy tunes that shaped an entire generation. This highquality vinyl edition brings the authentic spirit of the 1960s right into your home – nostalgic, danceable and full of good
vibes.
It features some of the most popular stars of the Schlager era: Ted Herold – the German ‘Elvis’ with rousing rock “n” roll hits Connie Francis – with her charming German-language hits Peter Kraus – the epitome of the teen idol of the 60s Peter Alexander – with his unmistakable charm and humour
A must for collectors, nostalgics and music lovers – perfect for cosy evenings or lively parties.
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
We are overjoyed to present this album, another one from our bucket list and another one to set the record straight and illuminate the history of another much loved, but until now mysterious group. The Invaders made some of our all time favorite records - back in 2013 we issued five 45’s of their brilliant, sometimes plaintive, sometimes hopeful and sweet early roots music. Their sound touches folk and gospel in lovely subtle ways that elevate them above the many harmony groups of the early roots reggae era. Since the start of DKR we were striving to learn more about the group - and despite being able to license a portion of their output for reissue, and get anecdotes about them here and there, we were never able to connect with the group themselves. But we never gave up asking about them, and finally in 2024 we were able to link with Delroy “Bongo Pat” Forde, the surviving member of the group. Unfortunately other Invader, Lloyd “Paddy” Campbell passed on several years back. To hear and learn their full story, you need to check out this album and read the liner notes. This 13 song LP corrals much of their output - some of the tracks we previously issued but have been long out of press, some more never before reissued, and some great related solo works by the duo. And to cap it all off we’ve added two new voicings on a couple of our favorite vintage rhythms, by Invader Bongo Pat himself, live in 2024, singing two Invaders songs written way back in the early 1970s but never recorded back then. All together this is a long overdue document of one of the 1970’s finest groups and one dear to our heart.
DJ support: Tim Sweeney, Make A Dance, Parris, Pleasure Voyage, Camillo Miranda
Back yard - Back yard is the first single from the new Teen Daze album, Elegant rhythms, and features singer-songwriter Andy Shauf on drums, and LA jazz staple, Sam Wilkes, on bass. This is a stark change in sound for Teen Daze, who’s last album Interior was an exploration of neon-lit House music. Back yard is a mellow groover, conjuring up images of Laurel Canyon in the 70s, yet still with its flourishes of contemporary sounds.
We’re out of phase again - We’re out of phase again is another vulnerable glimpse into the inner world of Teen Daze, and marks the release of his most personal album to date, Elegant rhythms. In contrast to the synthesized, digital world of his prior album, Interior, here we’ve been brought into a lush, organic arrangement, brought to you in large part to the stunning bass playing by Sam Wilkes. While the verses pulse forward, the chorus slows things down, and evokes the sophisti-pop sounds of The Blue Nile. This track is a stunning showcase of the world of Elegant rhythms.
Nothing’s gonna change my love - Teen Daze returns with his second single of the year, Nothing’s gonna change my love. The stark change in sound, as heard on previous single Back yard, is on display here again: a smouldering, 2 and a half minutes of slow jazz-pop, indebted to the great Sade, or perhaps the feeling of leaving downtown LA at 2 AM. Lyrically, we hear a story of a love, challenged by the unpredictable nature of our lives. This may be Teen Daze’s smoothest song to date.
Neighbourhood - Neighbourhood is the third single from the recently announced LP from Teen Daze, Elegant Rhythms. Along with Andy Shauf on the drums, and Sam Wilkes on the bass, Teen Daze gives us a languid tour of his quiet neighbourhood. The sun has set on the pleasant, tree-lined streets, and a stranger, more surreal environment presents itself. The song plods forward at an extremely comfortable pace, held down by the paradoxically loose-yet-tight rhythm section. Lyrically, we walk around the Neighbourhood at night, and while the chorus reveals a type of sobriety, the vibe of the song makes it easy to feel a little…effected.
Fade away - Fade away sets the tone for Elegant Rhythm’s side B: a deeply personal, though somewhat veiled, confession of loss. How does it feel to grieve something that was never really here? A smouldering, slowly progressing first half erupts in synthetic noise, and then fades into the ether with it’s repeating refrain, “I can feel you / feel you fade away / when there’s nothing / nothing left to say”.
Fall ahead - A sweet piano tune which serves as a quiet break in the record, intended to help the listener reflect and take a moment of pause before we reach the final two songs on the album.
HST underwater - The penultimate track on the record tells a story where the narrator finds themself in an alien, yet oddly familiar place. Arpeggios soaked in crystal blue water flow through the stereo field, while the narrator, vocoded and drenched in autotune, searches for meaning and purpose in a confusing world. This is one of Teen Daze’s most cinematic, emotional songs yet.
In the rain - It’s never really made explicitly clear on this record, but a lot of these songs find Teen Daze wrestling with life as a new father, and this song, the final on the album, expresses the fears of generational trauma. A touching, tender ode to his children, we hear Teen Daze at his most personal and vulnerable. The falling rain surrounds some absolutely breathtaking bass playing from Sam Wilkes, and Teen Daze’s signature ambient keyboard sounds.
Radio Support: Ruf Dug (Soup To Nuts on NTS)
Die britische, in Nashville beheimatete Bluesrockerin Joanne Shaw Taylor stellt nach dem allseits gelobten Vorgänger "Nobody's Fool" aus dem Jahr 2022 erneut mühelos ihr Blues-Rock-Können und ihre sich ständig weiterentwickelnden Fähigkeiten als Singer-Songwriterin unter Beweis. Ihr neuntes Studioalbum "Heavy Soul" unterstreicht Joannes Gitarrenskills und ihre sofort erkennbaren, rauchigen, aber dennoch sinnlichen Vocals in sieben brandneuen Originaltiteln und drei fesselnden Coverversionen von Van Morrison, Joan Armatrading und Joe Simon. Joanne Shaw Taylor bekräftigt mit "Heavy Soul" erneut ihren Ruf als kraftvolle moderne Bluesrock-Musikerin und Ikone ihrer Generation.
UILTY RAZORS, BONA FIDE PUNKS.
Writings on the topic that go off in all directions, mind-numbing lectures given by academics, and testimonies, most of them heavily doctored, from those who “lived through that era”: so many people today fantasize about the early days of punk in our country… This blessed moment when no one had yet thought of flaunting a ridiculous green mohawk, taking Sid Vicious as a hero, or – even worse – making the so-called alternative scene both festive and boorish. There was no such thing in 1976 or 1977, when it wasn’t easy to get hold of the first 45s by the Pistols or the Clash. Few people were aware of what was happening on the fringes of the fringes at the time. Malcolm McLaren was virtually unknown, and having short hair made you seem strange. Who knew then that rock music, which had taken a very bad turn since the early 1970s, would once again become an essential element of liberation? That, thanks to short and fast songs, it would once again rediscover that primitive, social side that was so hated by older generations? Who knew that, besides a few loners who read the music press (it was even better if they read it in English) and frequented the right record stores? Many of these formed bands, because it was impossible to do otherwise. We quickly went from listening to the Velvet Underground to trying to play the Stooges’ intros. It’s a somewhat collective story, even though there weren’t many people to start it.
The Guilty Razors were among those who took part in this initial upheaval in Paris. They were far from being the worst. They had something special and even released a single that was well above the national average. They also had enough songs to fill an album, the one you’re holding. In everyone’s opinion, they were definitely not among the punk impostors that followed in their wake. They were, at least, genuine and credible.
Guilty Razors, Parisian punk band (1975-1978). To understand something about their somewhat linear but very energetic sound, we might need to talk about the context in which it was born and, more broadly, recall the boredom (a theme that would become capital in punk songs) coupled with the desire to blow everything off, which were the basis for the formation of bands playing a rejuvenated rock music ; about the passion for a few records by the Kinks or the early Who, by the Stooges, by the Velvet mostly, which set you apart from the crowd.
And of course, we should remember this new wave, which was promoted by a few articles in the specialized press and some cutting-edge record stores, coming from New York or London, whose small but powerful influence could be felt in Paris and in a handful of isolated places in the provinces, lulled to sleep by so many appalling things, from Tangerine Dream to President Giscard d’Estaing...
In 1975-76, French music was, as almost always, in a sorry state ; it was still dominated by Johnny Hallyday and Sylvie Vartan. Local rock music was also rather bleak, apart from Bijou and Little Bob who tried to revive this small scene with poorly sound-engineered gigs played to almost no one.
In the working class suburbs at the time, it was mainly hard rock music played to 11 that helped people forget about their gruelling shifts at the factory. Here and there, on the outskirts of major cities, you still could find a few rockers with sideburns wearing black armbands since the death of Gene Vincent, but it wasn’t a proper mass movement, just a source of real danger to anyone they came across who wasn't like them. In August 1976, a festival unlike any other took place in Mont-de-Marsan – the First European Punk Festival as the poster said – with almost as many people on stage as in the audience. Yet, on that day, a quasi historical event happened, when, under the blazing afternoon sun, a band of unknowns called The Damned made an unprecedented noise in the arena, reminiscent of the chaotic Stooges in their early adolescence. They were the first genuine punk band to perform in our country: from then on, anything was possible, almost anything seemed permissible.
It makes sense that the four+1 members of Guilty Razors, who initially amplified acoustic guitars with crappy tape recorder microphones, would adopt punk music (pronounced paink in French) naturally and instinctively, since it combines liberating noise with speed of execution and – crucially – a very healthy sense of rebellion (the protesters of May 1968 proclaimed, and it was even a slogan, that they weren’t against old people, but against what had made them grow old. In the mid-1970s, it seemed normal and obvious that old people should now ALSO be targeted!!!).
At the time, the desire to fight back, and break down authority and apathy, was either red or black, often taking the form of leafleting, tumultuous general assemblies in the schoolyard, and massive or shabby demonstrations, most of the time overflowing with an exciting vitality that sometimes turned into fights with the riot police. Indeed, soon after the end of the Vietnam War and following Pinochet’s coup in Chile, all over France, Trotskyist and anarcho-libertarian fervour was firmly entrenched among parts of the educated youth population, who were equally rebellious and troublemakers whenever they had the chance. It should also be noted that when the single "Anarchy in the UK" was first heard, even though not many of us had access to it, both the title and its explosive sound immediately resonated with some of those troublemakers crying out for ANARCHY!!! Meanwhile, the left-wing majority still equated punks with reckless young neo-Nazis. Of course, the widely circulated photos in the mainstream press of Siouxsie Sioux with her swastikas didn’t necessarily help to win over the theorists of the Great Revolution. It took Joe Strummer to introduce The Clash as an anti-racist, anti-fascist and anti-ignorance band for the rejection of old-school revolutionaries to fade a little.
The Lycée Jean-Baptiste Say at Porte d’Auteuil, despite being located in the very posh and very exclusive 16th arrondissement of Paris, didn’t escape these "committed" upheavals, which doubled as the perfect outlet for the less timid members of this generation.
“Back then, politics were fun,” says Tristam Nada, who studied there and went on to become Guilty Razors’ frontman. “Jean-Baptiste was the leftist high-school in the neighbourhood. When the far right guys from the GUD came down there, the Communist League guys from elsewhere helped us fight them off.”
Anything that could challenge authority was fair game and of course, strikes for just about any reason would lead to increasingly frequent truancy (with a definitive farewell to education that would soon follow). Tristam Nada spent his 10th and 11th unfinished grades with José Perez, who had come from Spain, where his father, a janitor, had been sentenced to death by Franco. “José steered my tastes towards solid acts such as The Who. Like most teenagers, I had previously absorbed just about everything that came my way, from Yes to Led Zeppelin to Genesis. I was exploring… And then one day, he told me that he and his brother Carlos wanted to start a rock band.” The Perez brothers already played guitar. “Of course, they were Spanish!”, jokes their singer. “Then, somewhat reluctantly, José took up the bass and we were soon joined by Jano – who called himself Jano Homicid – who took up the rhythm guitar.” Several drummers would later join this core of not easily intimidated young guys who didn’t let adversity get the better of them.
The first rehearsals of the newly named Guilty Razors took place in the bedroom of a Perez aunt. There, the three rookies tried to cover a few standards, songs that often were an integral part of their lives. During a first, short gig, in front of a bewildered audience of tough old-school rockers, they launched into a clunky version of the Velvet Underground's “Heroin”. Challenge or recklessness? A bit of both, probably… And then, step by step, their limited repertoire expanded as they decided to write their own songs, sung in a not always very accurate or academic English, but who cared about proper grammar or the right vocabulary, since what truly mattered was to make the words sound as good as possible while playing very, very fast music? And spitting out those words in a language that left no doubt as to what it conveyed mattered as well.
Trying their hand a the kind of rock music disliked by most of the neighbourhood, making noise, being fiercely provocative: they still belonged to a tiny clique who, at this very moment, had chosen to impose this difference. And there were very few places in France or elsewhere, where one could witness the first stirrings of something that wasn’t a trend yet, let alone a movement.
In the provinces, in late 1976 or early 1977, there couldn’t be more than thirty record stores that were a bit more discerning than average, where you could hear this new kind of short-haired rock music called “punk”. The old clientele, who previously had no problem coming in to buy the latest McCartney or Aerosmith LP, now felt a little less comfortable there…
In Paris, these enlightened places were quite rare and often located nex to what would become the Forum des Halles, a big shopping mall. Between three aging sex workers, a couple of second-hand clothes shops, sellers of hippie paraphernalia and small fashion designers, the good word was loudly spread in two pioneering places – propagators of what was still only a new underground movement. Historically, the first one was the Open Market, a kind of poorly, but tastefully stocked cave. Speakers blasted out the sound of sixties garage bands from the Nuggets compilation (a crucial reference for José Perez) or the badly dressed English kids of Eddie and the Hot Rods. This black-painted den was opened a few years earlier by Marc Zermati, a character who wasn’t always in a sunny disposition, but always quite radical in his (good) choices and his opinions. He founded the independent label Skydog and was one of the promoters of the Mont-de-Marsan punk festivals. Not far from there was Harry Cover, another store more in tune with the new New York scene, which was amply covered in the house fanzine, Rock News (even though it was in it that the photos of the Sex Pistols were first published in France).
It was a favorite hang-out of the Perez brothers and Tristam Nada, as the latter explained. “It’s at Harry Cover’s that we first heard the Pistols and Clash’s 45s, and after that, we decided to start writing our first songs. If they could do it, so could we!”
The sonic shocks that were “Anarchy in the UK”, “White Riot” or the Buzzcocks’s EP, “Spiral Scratch” – which Guilty Razors' sound is reminiscent of – were soon to be amplified by an unparalleled visual shock. In April 1977, right after the release of their first LP, The Clash performed at the Palais des Glaces in Paris, during a punk night organised by Marc Zermati. For many who were there, it was the gig of a lifetime…
Of course, Guilty Razors and Tristam were in the audience: “That concert was fabulous… We Parisian punks were almost all dressed in black and white, with white shirts, skinny leather ties, bikers jackets or light jackets, etc. The Clash, on the other hand, wore colourful clothes. Well, the next day, at the Gibus, you’d spot everyone who had been at this concert, but they weren’t wearing anything black, they were all wearing colours.”
It makes sense to mention the Gibus club, as Guilty Razors often played there (sometimes in front of a hostile audience). It was also the only place in Paris that regularly scheduled new Parisian or Anglo-Saxon acts, such as Generation X, Siouxsie and the Banshees, the Slits, and Johnny Thunders who would become a kind of messed-up mascot for the venue. A little later, in 1978, the Rose Bonbon – formerly the Nashville – also attracted nightly owls in search of electric thrills… In 1977, the iconic but not necessarily excellent Asphalt Jungle often played at the Gibus, sometimes sharing the bill with Metal Urbain, the only band whose aura would later transcend the French borders (“I saw them as the French Sex Pistols,” said Geoff Travis, head of their British label Rough Trade). Already established in this small scene, Metal Urbain helped the young and restless Guilty Razors who had just arrived. Guitarist for Metal Urbain Hermann Schwartz remembers it: “They were younger than us, we were a bit like their mentors even if it’s too strong a word… At least they were credible. We thought they were good, and they had good songs which reminded of the Buzzcocks that I liked a lot. But at some point, they started hanging out with the Hells Angels. That’s when we stopped following them.”
The break-up was mutual, since, Guilty Razors, for their part, were shocked when they saw a fringe element of the audience at Metal Urbain concerts who repeatedly shouted “Sieg Heil” and gave Nazi salutes. These provocations, even still minor (the bulk of the skinhead crowd would later make their presence felt during concerts), weren’t really to the liking of the Perez brothers, whose anti-fascist convictions were firmly rooted. Some things are non-negotiable.
A few months earlier (in July 1978), Guilty Razors had nevertheless opened very successfully for Metal Urbain at the Bus Palladium, a more traditonally old-school rock night-club. But, as was sometimes the case back then, the night turned into a mass brawl when suburban rockers came to “beat up punks”.
Back then, Parisian nights weren’t always sweet and serene.
So, after opening as best as they could for The Jam (their sound having been ruined by the PA system), our local heroes were – once again – met outside by a horde of greasers out to get them. “Thankfully,” says Tristam, “we were with our roadies, motorless bikers who acted as a protective barrier. We were chased in the neighbouring streets and the whole thing ended in front of a bar, with the owner coming out with a rifle…”
Although Tristam and the Perez brothers narrowly escaped various, potentially bloody, incidents, they weren’t completely innocent of wrongdoing either. They still find amusing their mugging of two strangers in the street for example (“We were broke and we simply wanted to buy tickets for the Heartbreakers concert that night,” says Tristam). It so happened that their victims were two key figures in the rock business at the time: radio presenter Alain Manneval and music publisher Philippe Constantin. They filed a complaint and sought monetary compensation, but somehow the band’s manager, the skilful but very controversial Alexis, managed to get the complaint withdrawn and Guilty Razors ended up signing with Constantin with a substantial advance.
They also signed with Polydor and the label released in 1978 their only three-track 45, featuring “I Don't Wanna be A Rich”, “Hurts and Noises” and “Provocate” (songs that exuded perpetual rebellion and an unquenchable desire for “class” confrontation). It was a very good record, but due to a lack of promotion (radio stations didn’t play French artists singing in English), it didn’t sell very well. Only 800 copies were allegedly sold and the rest of the stock was pulped… Initially, the three tracks were to be included on a LP that never came to be, since they were dropped by Polydor (“Let’s say we sometimes caused a ruckus in their offices!” laughs Tristam.) In order to perfect the long-awaited LP, the band recorded demos of other tracks. There was a cover of Pink Floyd's “Lucifer Sam” from the Syd Barrett era – proof of an enduring love for the sixties’ greats –, “Wake Up” a hangover tale and “Bad Heart” about the Baader-Meinhof gang, whose actions had a profound impact on the era and on a generation seeking extreme dissent... On the album you’re now discovering, you can also hear five previously unreleased tracks recorded a bit later during an extended and freezing stay in Madrid, in a makeshift studio with the invaluable help of a drummer also acting as sound engineer. He was both an enthusiastic old hippie and a proper whizz at sound engineering. Here too, certain influences from the fifties and sixties (Link Wray, the Troggs) are more than obvious in the band’s music.
Shortly after a final stormy and rather barbaric (on the audience’s side) “Punk night” at the Olympia in June 1978, Tristam left the band ; his bandmates continued without him for a short while.
But like most pioneering punk bands of the era, Guilty Razors eventually split up for good after three years (besides once in Spain, they’d only played in Paris). The reason for ceasing business activities were more or less the same for everyone: there were no venues outside one’s small circuit to play this kind of rock music, which was still frightening, unknown, or of little interest to most people. The chances of recording an LP were virtually null, since major labels were only signing unoriginal but reassuring sub-Téléphone clones, and the smaller ones were only interested in progressive rock or French chanson for youth clubs. And what about self-production? No one in our small safety-pinned world had thought about it yet. There wasn’t enough money to embark on that sort of venture anyway.
So yes, the early days of punk in France were truly No Future!
Delivering the second sermon in their Disco Gospel series, Chicago’s Sadar Bahar & Marc Davis hand-pick and re-edit two more under-the-radar disco/gospel fusion tracks for the modern dancefloor.
Both revered selectors and producers, Marc and Sadar are integral parts of Chicago's underground music scene, sharing the city’s spirit with the world. Through his own label, Black Pegasus, and the Chi Talo series, Marc has become an in-demand DJ known for his raw and eclectic sets. He joins forces with good friend, DJ’s DJ and Soul In The Hole head Sadar Bahar, whose name regularly tops the bill at some of the finest clubs and festivals around the globe.
Digging deep once again, the pair serve up two certified secret weapons from their renowned collections. Finding that sweet spot that drew out the most uplifting, powerful, and danceable elements of both gospel and disco, they shine a light on two beauties from Myrna Summers and also The Yancy Family. Tweaked and re-edited with style and consideration, they re-work the tracks with DJs and dancers in mind.
As Robert M. Marovich of Journal of Gospel Music puts it, “The rise of contemporary gospel music in the 1970s and 1980s changed the style, if not the substance, of Black sacred music. Artists, including the Yancy Family and Myrna Summers, worked within the groovy new sound to attract the attention of a generation growing up on rock, jazz, pop, and soul. Bring them into the church through the music, the maxim goes, and they’ll stay for the sermon. Likewise, these two re-edited album tracks by Sadar Bahar and Marc Davis keep the gospel music heritage alive while encouraging a brand-new generation to dance through the church doors.”
Up first, Myrna Summers ‘So Much to Live For’ channels that straight from the heart passion and collective joy that gospel embodies. Bursting with uplifting lyrics, scintillating organ melodies, and an infectious sing-along spirit, Marc and Sadar give it a club-ready DJ edit, extending it for maximum dancefloor deliverance.
The B side sees the duo work their magic on, ‘Lifted Me Higher’. Written by Kevin Yancy and taken from the Yancy Family’s 1989 album From One Christian Family to Another, it features vocals from siblings Kevin, Judy, and Rev. Darryl Yancy, along with Lois Scott. The all-star team of Chicago musicians includes Sherwin (Butch) Yancy on organ, Michael Wade on piano and synthesizer, and Richard Gibbs (longtime accompanist for Aretha Franklin) on piano and bass. With a soulful boogie flavour, dripping in slap bass and ‘80s synthlines, Marc and Sadar rework the intro so it rides out on a section of delectable instrumental grooves, before letting the glorious vocals hit home.
COLORED VINYL[24,79 €]
Mit Lotus Bridge präsentieren The Monochrome Set ein weiteres Kapitel ihres unverwechselbaren Post-Punk-Kosmos - elegant, lakonisch und voller literarischer Tiefe. Seit über fünf Jahrzehnten kultivieren Bid und seine Mitstreiter einen Sound, der gleichermaßen klassisch wie idiosynkratisch wirkt: scharf gezeichnete Melodien, schwarzhumorige Texte und eine Songkunst, die sich cineastisch und zugleich unmittelbar anfühlt. Die Band, einst bei Rough Trade, Dindisc und Cherry Red zuhause, hat mit ihrem Stil Generationen von Musiker*innen inspiriert und bleibt dennoch ein eigenes Universum. Lotus Bridge öffnet nun ein neues, psychedelisch schimmerndes Kapitel. Das Album basiert auf einem wiederkehrenden Traum, den Bid in eine atmosphärische Reise voller Figuren, Orte und innerer Landschaften verwandelt. E-Piano, Akustikgitarre und weit gefächerte E-Gitarren verleihen dem Werk einen eleganten, beinahe orchestralen Charakter, während Ambient-Sounds die Stücke zu einem geschlossenen Ganzen verweben. Tiefgründig, erzählerisch und voller verborgenem Witz - ein Album, das wächst und fesselt.
Mit Lotus Bridge präsentieren The Monochrome Set ein weiteres Kapitel ihres unverwechselbaren Post-Punk-Kosmos - elegant, lakonisch und voller literarischer Tiefe. Seit über fünf Jahrzehnten kultivieren Bid und seine Mitstreiter einen Sound, der gleichermaßen klassisch wie idiosynkratisch wirkt: scharf gezeichnete Melodien, schwarzhumorige Texte und eine Songkunst, die sich cineastisch und zugleich unmittelbar anfühlt. Die Band, einst bei Rough Trade, Dindisc und Cherry Red zuhause, hat mit ihrem Stil Generationen von Musiker*innen inspiriert und bleibt dennoch ein eigenes Universum. Lotus Bridge öffnet nun ein neues, psychedelisch schimmerndes Kapitel. Das Album basiert auf einem wiederkehrenden Traum, den Bid in eine atmosphärische Reise voller Figuren, Orte und innerer Landschaften verwandelt. E-Piano, Akustikgitarre und weit gefächerte E-Gitarren verleihen dem Werk einen eleganten, beinahe orchestralen Charakter, während Ambient-Sounds die Stücke zu einem geschlossenen Ganzen verweben. Tiefgründig, erzählerisch und voller verborgenem Witz - ein Album, das wächst und fesselt.
YonYon's commemorative 1st album ‘Grace’ shines with new brilliance through analog sound－the long-awaited LP release!
This album features 14 tracks in total, including 7 popular songs from the album “Grace”, plus 7 remixes.
Guest artists include KIRINJI, SIRUP, South Korea's leading R&B singer-songwriter/producer SUMIN, PEAVIS, and other artists resonating across generations
and styles. Sound production features top-tier creators active globally, including ☆Taku Takahashi (m-flo), Chaki Zulu, grooveman Spot, and South Korea's
rising producer Slom. The album effortlessly crosses genre and language boundaries, weaving diverse musical elements into a rich soundscape.
Heavenly return! As fiercely independent as any punk band, but as sweetly melodic as any chart-topping act, Heavenly combine sharp-edged lyrics with shamelessly joyful pop music. The band comprises original members Amelia Fletcher, Peter Momtchiloff, Cathy Rogers and Rob Pursey, who are now joined on drums by Ian Button. An important element of the Heavenly story was the loss of Mathew Fletcher, who took his own life just before the fourth album was released. It took Amelia, Peter, Cathy and Rob a long time to get over the loss; maybe it took even longer to find a drummer as good as Ian. 'Highway To Heavenly' shares its musical recipe with the band's first four albums, all of which were released in the 1990s at a time when sensitive indie types in the UK were sheltering from the prevailing macho-rock storm under the Sarah Records umbrella, and when women in the US were starting to find their Riot Grrrl voices in the small town of Olympia, where labels like K and Kill Rock Stars were designing a new creative space. The new songs are full of anger, of grief, of empathy, of love, and set themselves in opposition to the resurgence of the cold 'masculine energy' that is making the world a miserable, aggressive place today. It's all pop here, but Highway To Heavenly has a huge range of tones and moods. Heavenly have recently enjoyed a huge resurgence of interest from a younger generation of fans, who have cottoned on to Heavenly's music, but also embraced the band's inclusive version of feminism. The new Heavenly have played a number of sell-out shows in the past couple of years, where older fans have mingled with new devotees. Still our love is Heavenly!
Slip My Soul Where A Sweet Sunday brings together four versions by Fundación Tony Manero in charge of three projects from the Catalan jazz scene: The Gramophone All Stars Big Band, The Changes and ·I·. At the hands of these interpreters, the songs by Manero (all taken from “Sweet Movimiento”, their second studio LP) wander through different spectrums of jazz. From the Jamaican-tinged ska of the Gramophone to the dragging, hip-hop groove of ·I· through the swing -more classical or more avant-garde depending on the subject- of The Changes, these four pieces prove that jazz and disco music are family. Or what is the same: that jazz has always been dance music. Slip My Soul Where A Sweet Sunday celebrates the legacy on the one hand, the Fundación Tony Manero, which is retiring from the stage after more than 25 years paving the way for new generations and new projects. Among others, those who now take the baton in this EP.
