Death Is Not The End News

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 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."

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.

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.

Death Is Not The End reissue Mark Vernon's sought-after 2013 collection Sounds of a Modern Hospital on vinyl & cassette formats.

Whilst every effort has been made to record the subject in as great a degree of isolation as possible, the sound recordings you will hear on this record were made in a real working hospital and not under controlled conditions. Therefore, on occasion, you may hear some unavoidable background noise, conversations and other extraneous sounds.

All recordings were made by Mark Vernon at Forth Valley Royal Hospital, Larbert, Stirling Community Hospital and Falkirk Community Hospital between 2011 and 2013.

Death Is Not The End present a compilation gathering a cross-section of early gospel choirs and vocal harmony groups recorded between late 1920s and the mid-1950s - a period when spirituals & jubilee traditions merged with blues, jazz and early rhythm and blues, providing the musical routes for the coalescence of the civil rights movement born out of the black church. In the modern world these perennially vital recordings provide a fitting tonic for the near-dystopia we find ourselves living through.

Fantastisches Album mit 12 Liedern der Begena-Musiker Tafese Tesfaye, Admassu Fikre, Seyoum Mengistu und Alemu Aga. ""Die Begena ist eines jener seltenen Musikinstrumente, das seit über 5800 Jahren existiert. Faszinierend an ihr ist nicht nur ihr Alter, sondern auch die Tatsache, dass sich ihre Herstellung und ihr Verwendungszweck über all die Jahre hinweg nicht verändert haben. ... Während des Derg-Regimes, nach dem Sturz von Kaiser Haile Selassie, wurde sie nicht mehr als wichtig erachtet. ... Aber besonders in den letzten 15-16 Jahren hat es eine Renaissance erlebt. Es gibt viele, meist junge Begena-Spieler, von denen ich über 500 Schüler unterrichtet habe. Es gibt auch Begena-Bauer, die das Instrument für neue Schüler bauen. Das Interessante an diesem Instrument ist, dass die Musik, der Klang, der aus diesem Instrument kommt, die besondere Kraft hat, Menschen zur Konzentration, zur Ruhe und zum Nachdenken zu bewegen. Das ist eine besondere Qualität. Man muss kein Äthiopier sein, jeder kann es hören, es wird ihn automatisch zur Ruhe und Konzentration anregen."" – Alemu Aga (aus einem Interview mit Pit Budde für den WDR, Köln, 2008)

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

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.

A collection of stunning Persian-tuned piano pieces cut from Iranian national radio broadcasts made for the Golha programmes between 1956 & 1965...

Morteza Mahjubi (1900-1965) was a Iranian pianist & composer who developed a unique tuning system for the piano which enabled the instrument to be played in all the different modes and dastgahs of traditional Persian art music. Known as Piano-ye Sonnati, this technique allowed Mahjubi to express the unique ornamental and monophonic nature of Persian classical music on this western instrument - mimicking the tar, setar & santur and extracting sounds from the piano which are still unprecedented to this day.

An active performer and composer from a young age, Mahjubi made his most notable mark as key contributor and soloist for the Golha (Flowers of Persian Song and Poetry) radio programmes. These seminal broadcasts platformed an encyclopaedic wealth of traditional Persian classical music and poetry on Iranian national radio between 1956 until the revolution in 1979.

Presented here is a collection of Morteza Mahjoubi's stunningly virtuosic improvised pieces broadcast on Golha between the programme's inception until Mahjoubi's death in 1965 - mostly solo, though at times peppered with tombak, violin & some segments of poetry.

The vast collection of Golha radio programmes was put together thanks to the incredible work of Jane Lewisohn & the Golha Project as part of the British Library's Endangered Archives programme, comprising 1,578 radio programs consisting of approximately 847 hours of broadcasts.

Limitierte Vinyl-Auflage des 2021er Tapes ""Brooklyn Pirates: Neighbourhoods In The Sky, 2014–2021"" (Death Is Not The End), einer Recherche in den Archiven des Radiomoderators David Goren aus Brooklyn, New York. Seit mehreren Jahren erforscht dieser die Piratensender-Community in NYC und produziert Sendungen & Podcasts für BBC World Service und KCRW. In jüngster Zeit katalogisiert Goren seine Streifzüge durch die lokalen Frequenzen mithilfe der Brooklyn Pirate Radio Sound Map (BPRSM) und spürt so den noch immer bestehenden Verbindungen zwischen nicht lizenziertem Rundfunk und der lokalen Nachbarschaftskultur Brooklyns im digitalen Zeitalter nach.

Vorliegende Sammlung vereint Cut-Up-Aufnahmen von wilden Soca-Jams, Kompas über Wahlnachrichten aus Grenada, haitianischen Traueranzeigen und Werbung für jamaikanische Patty-Shops und spirituelle Heiler – samt Sendungen türkischer, orthodoxer und sephardisch-jüdischer Piratensender. Die B-Seite deckt den Zeitraum von Mitte der 2010er bis Anfang 2021 ab und fängt insbesondere die einzigartig eigenwilligen und hyperlokalen Reaktionen der Brooklyn Pirates auf den globalen Zerfall der frühen 2020er Jahre ein – Coronavirus-Pandemie, George Floyd, Biden-Wahl, u.a. – und dient als wichtiges Dokument der Sozialgeschichte, das den Wert von DIY-Community-Sendungen in einer Zeit weltweiter Lockdowns und des völligen Zusammenbruchs der Politik demonstriert.

Tracklisting:

"Rags, Ballads & Harmonium Songs. Chanteys, Come-All-Ye's, Aborigine Song Sticks. Gospel, Improvisations, Renaissance Lyrics, Blake Hymns, Bluegrass, Hillbilly Riffs, Country & Western, 50's R&B, Dirty Dozens & New Wave"

Allen Ginsberg's recorded opus gets its first ever full vinyl reissue on a gatefold double vinyl LP replete with photography by Robert Frank. Containing studio-recorded performances that he wrote, performed and taped in sessions taking place between 1971 and 1981 - featuring Bob Dylan, Arthur Russell, Anne Waldman, David Mansfield, Perry Robinson, David Amram and many other friends and contemporaries.

A selection of what were arguably "demos" for this record were originally recorded by the legendary Harry Smith at his apartment in the Chelsea Hotel in the early 70s, and this would later appear on Folkways as First Blues: Rags, Ballads & Harmonium Songs.

Sit, you sit down
Breathe when you breathe
Lie down, you lie down
Walk where you walk

Talk when you talk
Cry when you cry
Lie down, you lie down
Die when you die credits

Issued under license from the Allen Ginsberg estate. With thanks for Peter Hale, Peter Wright & John Allen.



c 03: Jimmy Berman (Gay Lib Rag) feat. Bob Dylan, David Amram, Perry Robinson, Happy Traum, Jon Sholle, Surya, Moruga, Peter Orlovsky & Anne Waldman

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.

Teppana Jänis was born in the village of Uuksujärvi in Suistamo on 21 June 1850. After becoming blind in the late 19th century, he went house to house, supporting himself by playing the kantele, a traditional Finnish and Karelian plucked string instrument belonging to the southeast Baltic box zither family. He performed at dances and in schools, and also participated in the Suistamo kantele and runosong competitions in 1911.

In the summers of 1916 and 1917, the young folk music researcher Armas Otto Väisänen (1890-1969) made collecting trips to Border Karelia. His aim was to collect kantele tunes, laments and shepherd melodies, which were confusingly few in the archives. The 1916 trip was financed by the Finnish Literature Society, who provided a phonograph for recording purposes. In 1917, the trip was financed by the Kalevala Society and the recording was carried out using a parlograph. During these two summers, Väisänen recorded kantele players in the parishes of Suojärvi, Korpiselkä, Suistamo, Tuupovaara, Kitee and Impilahti. Väisänen met Teppana Jänis in both summers and transcribed 22 kantele melodies from him. He recorded 14 of these on wax cylinders.

This LP, titled simply 'Teppana Jänis' fuses and intertwines the original raw cylinder recordings with replayed pieces by Kantele player and researcher Arja Kastinen together with the now late Finnish folk musician Taito Hoffrén, taking into account the additional information and notes found in Väisänen's sheet music manuscripts. Warm thanks to the Finnish Literature Society for permission to use the archive recordings, to Risto Blomster for his invaluable assistance, and to the Karelian Cultural Foundation.

Top-Mixtape-Collage von Death Is Not The End mit Auszügen aus Soundsystem-Tapes aus Manchesters berühmter Street-Soul-Szene der späten 1980er bis Mitte der 1990er Jahre. Jetzt auch auf Vinyl. Cut-Up-DIY-Kassettenaufnahmen von Broadway, Stereo Dan & Soul Control, die von 1988 bis 1996 bei Dance- und Blues-Partys in Süd- und Zentral-Manchester auflegten

Death Is Not The End together all three LP volumes of the critically acclaimed If I Had a Pair of Wings LP compilation series for a bundled edition.

"...all of the music on this compilation is the result of the forward-thinking artists and producers that realised the worth of local Jamaican artistry during a time when the island's leading political figures had not yet managed to throw off the colonial yolk. These are sounds with a certain innocence and the optimistic promise of better to come, with the influence of American pop ballads and doo-wop looming large, yet already pointing to the innovations of the future. Listen keenly and take in the sounds of the Jamaican music industry at its very beginnings, its singers and players drawing from the popular styles of the island's larger neighbour and already changing those styles into something their own." - David Katz

Lauren Laverne's comp of the week on BBC Radio 6 Music w/c 11th Jan.

Death Is Not The End präsentiert eine limitierte LP-Pressung ihrer Sammlung unheimlich-brütender Flamenco-Aufnahmen aus den frühen 1900er bis in die späten 1930er Jahre. Diese Überblick konzentriert sich auf den Cante Jondo-Stil ("tiefer Gesang"), der als ursprüngliche Manifestation des Flamenco-Gesangs gilt – aus dem andere Elemente wie Tanzen und Spielen hervorgingen – und erfasst und dokumentiert Titel der frühesten aufgenommenen Stars dieser Form.

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."

Repress

A third and final volume of Jamaican doo wop & R&B records taken from the late 50s and early 60s.

These records represent a period in which sound-systems were beginning to dominate the island, with Duke Reid and Sir Coxsone Dodd stepping up their rivalry by beginning to make and release their own records rather than rely on US imports for use in their dances. Many of these records are definitely more-or-less imitations of the American records, as the uniquely Jamaican ska sound was yet to take hold - however many of the future stars of ska, rocksteady and reggae were beginning to cut their teeth in the industry on these records, incl. Alton Ellis, Derrick Morgan, Derrick Harriott and more, and provide a unique view into the fledgling independent record industry culture in Jamaica that would prove to be unbelievably prolific and unparalleled for an island of it's size.

The second part in a collection of stunning Persian-tuned piano pieces, cut from Iranian national radio broadcasts made for the Golha programmes between 1956 & 1965.

Morteza Mahjubi (1900-1965) was a Iranian pianist & composer who developed a unique tuning system for the piano which enabled the instrument to be played in all the different modes and dastgahs of traditional Persian art music. Known as Piano-ye Sonnati, this technique allowed Mahjubi to express the unique ornamental and monophonic nature of Persian classical music on this western instrument - mimicking the tar, setar & santur and extracting sounds from the piano which are still unprecedented to this day.

An active performer and composer from a young age, Mahjubi made his most notable mark as key contributor and soloist for the Golha (Flowers of Persian Song and Poetry) radio programmes. These seminal broadcasts platformed an encyclopaedic wealth of traditional Persian classical music and poetry on Iranian national radio between 1956 until the revolution in 1979.

Presented here is a collection of Morteza Mahjubi's stunningly virtuosic improvised pieces broadcast on Golha between the programme's inception until Mahjubi's death in 1965 - mostly solo, though at times peppered with tombak, violin & some segments of poetry & song.

The vast collection of Golha radio programmes was put together thanks to the incredible work of Jane Lewisohn & the Golha Project as part of the British Library's Endangered Archives programme, comprising 1,578 radio programs consisting of approximately 847 hours of broadcasts.









i 09: Improvisation & Avaz in Isfahan (Golha-ye Rangarang #254) feat. Marzieh




feat. Abdolvahab Shahidi

The second volume in a two-part collection of pirate radio adverts & idents, taken from recordings of London stations between 1984 & 1993.

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, such as Ronnie Scott, Vic Ash & Harry Klein, alongside a wealth of talent of Caribbean and African descent playing and recording in post war London during this period, incl. Dizzy Reece, Wilton Gaynair, Joe Harriott, Shake Keane & Ginger Johnson.

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

A limited edition clear vinyl pressing for Vol. 1 of DINTE's critically acclaimed collection of pirate radio adverts & idents, taken from recordings of London stations between 1984 & 1993.

Limited Vinyl LP edition!

The second volume in a two-part collection of Jamaican doo wop from the late 1950s through to the early 1960 represents a period in which sound systems began to dominate the island, and were starting to step up their rivalry by beginning to record heir own platters rather than rely on imports to gain the competitive edge.

With the uniquely Jamaican ska craze yet to fully catch hold, these tracks are largely imitative of the sounds that had been reaching the island from American shores, albeit peppered with hints of what was to come ~ some of the future stars of ska, rocksteady and reggae are starting to cut their teeth here on these records, providing a unique view into the fledgling industry at a time of creative flux.

A collection of Jamaican doo wop & R&B records taken from the late 50s and early 60s. These records represent a period in which soundsystems were just starting to dominate the island, with Duke Reid and Sir Coxsone stepping up their rivalry by beginning to make and release their own records rather than rely on US imports for use in their dances. Many of these records are definitely more-or-less imitations of the American records, as the uniquely Jamaican ska sound was yet to take hold - however many of the future stars of ska, rocksteady and reggae were beginning to cut their teeth in the industry on these records, incl. Jimmy Cliff, Derrick Harriott, Alton Ellis and more, and they provide a unique view into the fledgling independent record industry culture in Jamaica that would prove to be unbelievably proflific and unparalleled for an island of it's size.

Death Is Not The End offer up a vinyl reissue of Louis Johnstone aka Wanda Group's LP 'Tough Cunt', recorded under his The Hers alias and originally released on Sex Lies Magnetic Tape in 2012.

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

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.

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.

"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.

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.

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.

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.

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!"

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.

Death Is Not The End reissue Mark Vernon's sought-after 2013 collection Sounds of a Modern Hospital on vinyl & cassette formats.

Whilst every effort has been made to record the subject in as great a degree of isolation as possible, the sound recordings you will hear on this record were made in a real working hospital and not under controlled conditions. Therefore, on occasion, you may hear some unavoidable background noise, conversations and other extraneous sounds.

All recordings were made by Mark Vernon at Forth Valley Royal Hospital, Larbert, Stirling Community Hospital and Falkirk Community Hospital between 2011 and 2013.

Death Is Not The End present a compilation gathering a cross-section of early gospel choirs and vocal harmony groups recorded between late 1920s and the mid-1950s - a period when spirituals & jubilee traditions merged with blues, jazz and early rhythm and blues, providing the musical routes for the coalescence of the civil rights movement born out of the black church. In the modern world these perennially vital recordings provide a fitting tonic for the near-dystopia we find ourselves living through.

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.