Mohammad Reza Mortazavi
Ritme Jaavdanegi

EM Records: ...EM Record's release of little known koto auteur Kōhei Amada continues the label's tireless mapping of multi-hued human expression, sitting outside genre convention and confusing record store clerks everywhere. "Shinshunfu" is sectioned into two parts: a more recognizable duet between koto and Irish harp, and a complete 180 into an elongated vocal piece repellent with droning shō and taiko drum bass hits. This concoction brings up familiar scents: Lou Harrison's small ensemble harp pieces, or a Japanese recasting of the Medieval troubadour songs performed by transcultural-minded early music groups like Studio der frühen Musik or Hespèrion XXI. Yet these comparisons are merely abstract, "Shinshunfu" exists at a crossroads, a form both distinctly Japanese and distinctly "other", a complex blend of folk strains that is deep with emotional resonance and hard to place even for aficionados of Japanese traditional music.SUGAI KEN's rework renders the source material almost unrecognizable, pushing even further in the non-deterministic, GRM-like meta-concrète direction of his recent work, jump-cutting in high definition between synthetic birdsong, haunted vocoded voice and arresting, back-of-the-head foley. Of "Shinshunfu", only the drone of the shō and the occasional taiko hit appear in plain view. The exploration sits comfortably in the idiosyncratic sound world that Ken has been prolifically constructing for himself in the last few years (what he has come to call "Japanese electronic-folklore"), just as brilliant as one would expect.

Efficient Space: ...Efficient Space is honoured to share the little-heard recordings of three Yolngu songmen from Northeast Arnhem Land - Bobby Bunnungurr, Jimmy Djamunba and Peter Milaynga (d. 2007) - working in collaboration with Victorian musician Peter Mumme. Yolngu are the indigenous peoples of Arnhem Land in Northern Territory, Australia; their clans are the Marangu and Malabirr, the languages Djinang and Gannalbingu. Their songs are of instruction, story and ceremony.A connection first initiated by Yolngu actor David Gulpilil, Waak Waak Djungi’s mid-90s recordings were preceded by years of respectful sharing of culture. Mumme explains that “the aim was to produce something that is new, not in the sense of a breakthrough, but what emerges from the combining of existing ideas”. What developed was sonically unique - sprawling vocal/electronic soundscapes and field recordings that reimagine the traditional songs of black crows and white cockatoos, sharing, creation spirits and of leaving and returning home to country. Spacious and patiently durational, the songs resound in a big land with a big story to tell.On the 1997 Waak Waak Djungi album Crow Fire Music, these interpretations were assembled with traditional recordings and additional material from Sebastian Jörgensen and Sally Grice. Falling short of generating public interest, it became well known in the Yolngu homeland. Nearly two decades later, a CD copy filed away in the 3RRR FM library would prompt a three year investigation to meet the people behind the music.Waak Waak ga Min Min (Black Crow, White Cockatoo) combines the previously unreleased Gandi Bawong with five contemporary versions from the original album, with a new cover painting by Bobby Bunnungurr. Tracing 1997 back to many millennia ago, this is a captivating window into the richness of Aboriginal culture and collaboration.

ORANGE MILK RECORDS: ...Review from 'a closer listen' ~"Luis Pestana‘s debut is unlike anything else on Orange Milk Records; in fact, it’s like little else on the market. The set unfolds like a radio play, embracing multiple genres and instruments: choirs and church bells, woodwinds and hurdy-gurdy. The Portuguese artist calls Rosa Pano “his own folklore, inspired by his mother’s lullabies,” although the timbres are more likely to wake a listener up than to lull one to sleep. There are no track breaks, providing a seamless experience; one is drawn into the dream. We would not be surprised to see a troupe adopt the extended piece for an exercise in creative choreography.“Oneia” begins as a slow march with church bells, a female voice and a sense of procession. At the end of the track, a clock is wound and allowed to tick; a baby begins to cry. Then chimes ring out and the tape enters a new phase, a fairy-tale world populated by buzzing sprites and synthesized surges that seem more Subtext than Orange Milk. Is the baby sleeping yet? As of Track 3, she is not. Multiple voices converge, keeping her awake and agitated. A short, solid drone leads to the busiest piece, “Au Romper Da Bela Aurora” (“A Break from the Beautiful Dawn”), where zither lays the foundation for an architecture of operatic voices.The electronic tones return for the end run, percussive in nature, implying a flight through the forest back to safer ground. At the end of “Asa Machina,” the machines break down with a stutter, revealing a persistent choir. A lone flute, possibly from Pan, leads to the nine-minute title track, in which a siren’s cry is answered by a chorus of wolves. As a final drone approaches, the fairy tales crash together on a single shore. Once again, church bells ring, the mysterious story returning to the beginning: cycling, although changed, like a dreamer nourished by fantastic visions. Are we dancing or are we dreaming? Either way, we’ve grown enchanted by Pestana’s folkloric world."(Richard Allen)acloserlisten.com/2020/11/22/luis-pestana-rosa-pano/ Celeste (vocals) Elizabete Francisca (vocals)Alibori H. (woodwinds) Bruno Pereira (zither)Janita Salomé (arrangement and vocals on 5)Vitorino (vocals on 5) Carlos Guerreiro (hurdy-gurdy on 5)Contains samples from Julia Wolfe, Warner Jepson,José Pinhal and Krzysztof KomedaWritten and produced by Luis PestanaMastered by James PlotkinArtwork by Mariusz LewandowskiLayout by Keith Rankin and Adrienn Császár