The weaknesses of the San Francisco Bay Area “metal scene” have been in full display this October. The anticipated California Deathfest was thrown into disarray when death metal band DISMA was kicked out for political reasons – namely due to a past musical project of vocalist Craig Pillard (INCANTATION) which utilized imagery of the Third Reich. Besides the headliners of AUTOPSY and IMMOLATION, and a few less notable exceptions, this left the lineup of the “metal” nights filled with the grind/crust/punk mixture that is popular among a less discerning crowd. This suggested to outside observers that the interests of the promoters lay more with political agendas and popularity contests, than appreciation of metal music.
It was with interest that I heard of the “Legion of Steel Metalfest & Conference”, held over the course of four days this week and consisting of a “metal market”, “academic conferences” about heavy metal, and two night of music featuring most notably San Francisco death/speed metal stalwarts INSANITY, rock/heavy/speed metal band STONE VENGEANCE, and punks FANG, bands who never quite “made it” but who have been doggedly performing since at least the 80s. Only able to attend one night, I chose the night headlined by INSANITY, and showed up around 1PM to catch part of the conference, speculating that it might be some sinister affair where effete academics plot how to force their agenda on innocent hessians, but also open to more positive possibilities.
Missing the first three presentations, I arrived for “Becoming Death Itself: What Heavy Metal Offers Biblical Scholarship” presented by Charlotte Naylor Davis, of Great Britain. Her short presentation focused on the lyrics of METALLICA’s “Creeping Death”. Most interestingly, she pointed out that METALLICA presents the biblical story of an vengeful tribal god killing first-born children as a celebration of the power of death, and invites the audience to assume the role of the Angel of Death during the chanting climax of the song. This embrace of what is unpalatable or uncomfortable in “polite society” is part of what makes metal music powerful, and sets it apart from the happy illusions of most popular entertainment. Ms. Davis was a knowledgeable and enthusiastic presenter and I was disappointed the topic was not continued for longer.
Next was Mr. Shamma Boyarin of the University of Victoria, who first talked about Israeli “oriental metal” band ORPHANED LAND, who utilize the imagery of Judaism, Islam and Christianity. My ears perked when he mentioned how metal bands freely use themes from many different religious and occult practices, but in “obeisance to none”; i.e aesthetically, not dogmatically (paging Fred Nietzsche!). However, Mr. Boyarin chose to switch tack and talk about how ORPHANED LAND’s music was “breaking down barriers” between the religions and cultures of the Middle East, which seems to be a happy fantasy, if even desirable at all. Next was discussed an Indonesian band, MANRABUKKA, whose lyrics delve heavily into the Koran. A passage of the Koran, quoted by the band (Surat Al-Kafirun, “The Unbelievers”): “I do not worship what you worship. Nor are you worshippers of what I worship… For you is your religion, and for me is my religion”, evoked the religion-rejecting lyricism of bands like MORBID ANGEL and DEICIDE, but also that such advice is poorly-followed in those areas of the world torn by dogmatic conflicts. However Mr. Boyarin somehow brought the conclusion back around to “breaking down barriers”. I would recommend developing some new conclusions and exploring these interesting ideas further!
Next was Addison Herron-Wheeler of Naropa University, who read passages from her book “Wicked Woman: Women in Metal From the 1960s to Now”. The cynics among us may sigh in expectation of the women-as-oppressed-victims narrative that is popular these days, but as her reading mainly dealt with the singer of the 60s occult pop-rock band Coven, musically far distant from metal, I zoned out during this portion and can’t report much. If women in metal are going to be discussed as a separate topic, the most deserving individual may be the fascinating Lori Bravo of NUCLEAR DEATH, who has hitherto been mostly ignored.
Next was a presentation by Dolev Zaharony of Israel. Mr. Zaharony discussed the history of metal music in Israel and how the government/media, ever-paranoid and faced with the difficult task of molding the mixed population of young Israel into a single culture, filtered out all references to heavy metal, and one assumes much else. Mr. Zaharony spoke as one who had been passionate about metal since his teens and had lived through many phases of metal culture in Israel, as well as been a musician. This presentation was enjoyable as he spoke informatively, without any attempt to politicize.
Finally was a viewing of clips from the documentary “Distorted Island”, which focuses on the heavy metal scene of Puerto Rico. This was at times interesting and at times irritating when the documentary attempted to impose narratives on the music, for example highlighting a band because they are all female (though the music sounded pretty awful), and thus an example of triumph against the sexist metal scene. This method is currently trendy in musical documentaries, and one of the many problems with it is that filmmakers end up focusing on mediocre bands at the expense of excellent ones, if the mediocre bands better fit the narrative.
This is a problem common to analyses of metal which prioritize social aspects over the music itself: they lose sight of the reason why the social scene arose in the first place – to celebrate and appreciate the MUSIC, its power and its ethos. Once any other element of the culture is made primary, the goal is lost and the music will become merely an accessory, and necessarily devolve in quality. This same effect can be seen with the hipsters who use metal aesthetic to dress up boring indie-rock, to the collectors who obsess over obscure releases that were forgotten due to their middling quality.
In the spirit of culling the mediocre, Charlotte Naylor Davis and Dolev Zaharony were the only two I witnessed whose presentations passed the bar of quality, knowledge, and true enthusiasm; as well as being free of political propaganda. I would recommend them for any future conferences. Note however the limited sampling which I was able to attend; there may have been other hidden gems.
For 20+ years, first with the Dark Legions Archive and next with the Death Metal Underground, the writers behind this site have encouraged comparison with heavy metal and two things: European Romanticism in art, music, and literature; and European classical music, which overlapped with Romanticism both in a specific time period and in themes it revisits even to this day. The similarities are abundant and apparent but offensive to those who want to believe the blues-rock spectrum was part of an authentic tradition, when in fact it was a commercial product simplifying earlier styles, and that — of course — metalheads cannot have any associations more profound than the sacred indie rock and its origins in 1960s protest music.
Now, others are taking up the call. Perfect Sound Forever, one of the oldest e-zines on the net, addresses the metal-classical linkage in an article in its current edition:
I’m here to show you that rock and roll and classical are very much relatives in an, albeit, diverse musical family. First off, the sort of person who enjoys classical music is the same sort of person who would enjoy metal or heavy rock music. Research by scientists at Heriot-Watt University has found that not only are peoples’ personalities linked to their taste in music – classical and heavy metal listeners often have very similar dispositions.
“The general public has held a stereotype of heavy metal fans being suicidally depressed and a danger to themselves and society in general,” explained Adrian North, the professor who led the study. “But they are quite delicate things. Metal fans, like classical listeners, tend to be creative, gentle people, at ease with themselves. We think the answer is that both types of music, classical and heavy metal, have something of the spiritual about them — they’re very dramatic — a lot happens. ”
Perhaps more will be known about not only the similarities between these genres, but — because every cause has an effect — what similar ideas or emotions motivated artists to make such similar music centuries apart.
The authors of the study give several reasons for this, notably that heavy metal fans have a stronger support group than most other types of teenager and that having an identity protected them against getting lost in the ego-death of adolescent anonymity, but the study might look at another factor: heavy metal is dedicated to reality and against authority for its own sake. This keeps teenagers away from the manipulations of others and simultaneously point them toward the only thing that ultimately makes any person well-adjusted, which is a strong outer realism and thriving “inner self” or core of personality adapted to that realism.
The study did hit a dark note regarding survivorship bias however:
The research comes with a caveat: The study featured “relatively high functioning individuals who volunteered to participate and report on their lives.” If some people really were so drawn into a dark lifestyle that they became drug addicts or suicide victims, they’d obviously not be around decades later to take an hour-long survey.
In other words, because metalheads pursue life to its extremes, the only metalheads left today to report these positive results are the ones who did not self-destruct during their youth. One might be able to get the same results from a group of octogenarian heroin addicts. However, study results also showed that fans from other genres faced similar struggles but did not have as positive of results.
This may be the coolest job title ever: Heavy Metal Consultant. Vocalist Bruce Corbitt, of Rigor Mortis and Warbeast fame, has been appointed by the Texas Musicians Museum as its expert on all things heavy metal. The Museum, which is awaiting construction of its new facility at 222 E. Irving Blvd in Irving/Dallas metroplex, issued the following statement:
The Texas Musicians Museum is proud to announce that the talented Texas musician Bruce Corbitt will be assisting us as our Heavy Metal consultant.
Since the early/mid eighties, vocalist Bruce Corbitt has been in the midst of creating Texas Metal music that won’t be forgotten anytime soon. From his days in the legendary Rigor Mortis to his current band Warbeast, he has truly given us his all and made his mark on the history of Texas music. The self-titled debut Rigor Mortis album was inducted into the Decibel Magazine “Metal Album Hall Of Fame” in 2013. Both Warbeast full-length albums “Krush The Enemy” and “Destroy” have also received end-of-the-year honors by numerous metal magazines and metal news websites. Bruce also has the distinguished honor of being the only vocalist to win a Dallas Observer Award in the category for “Best Metal Band” with two different bands… twice with Rigor Mortis and once with Warbeast.
Corbitt sent out a request to all metal fans for Texas Metal Memorabilia and contact information as follows:
My first step is assembling my own panel of Texas Metal Legends and Gurus. To help me make sure we do this the way it should be done. I am very familiar with the history of Texas Metal since the beginning. But I obviously don’t know the entire history of every region as good as I do D/FW. So I have already reached out to many Texas Metal historians that I want to be part of this team/panel. Such as Jason McMaster, John Perez, Rick Perry, Rodney Dunsmore, Carcass John Fossum… and I will reach out to more for other areas. Between us all… we will brainstorm and come up with the best gameplan to do this the way it should be done.
The Museum itself will be 8,500 square feet and it will have an outdoor event area that can also have live music. Yes we will have some Texas Metal bands playing on some of these events too.
Ok… so obviously one of our main goals is to start collecting actual donations for the museum itself. So we will be starting a huge Texas Metal Memorabilia hunt for the bands and musicians that we want to include. I’m sure that I will be listing the bands as musicians soon enough that we want to induct into the museum… but it is common sense to many of you who some our legendary Texas Metal Bands are… but just to name a few Pantera, Rigor Mortis, Helstar, WatchTower, Devastation, Absu, Big Iron, Drowning Pool, The Sword, Gammacide, Deadhorse, Angkor Wat, Aska, Warlock, Militia, Solitude Aeturnus, Prophecy, Sedition, Devourment, Rotting Corpse and we are just getting started on the possibilities.
So for now… until we get further along and I make more announcements. If you have anything like historic Texas Metal memorabilia… or any ideas for bands or musicians you think should be included, or any other suggestions you think would be beneficial to our cause…
please contact me at email@example.com
This now gives Texas two metal archives for the history and theory behind heavy metal and associated genres. The other, to which users of this site have been mailing metal artifacts for over eight years, is at the University of Texas at Austin:
Dr. David Hunter
Music Librarian and Curator, Historical Music Recordings Collection
Fine Arts Library (DFA 3.200)
University of Texas Libraries
1 University Station (S5437)
Austin, TX 78712
It is great to see metal ignored by the Rock and Roll Hall of Fame and accepted by these independent but reputable authorities who are studying metal through its personalities and source documents like recordings, flyers, zines, letters and posters.
The Metal and Cultural Impact (MACI) conference launches its inaugural meeting on the topic of “Metal’s Role in the 21st Century” in Dayton, OH from November 6-8, 2014. This conference features a number of metal academics of note discussing the effect metal has on the society around it through culture.
The University of Dayton Department of English, the Graul Chair in Arts and Languages, and the International Society of Metal Music Studies are the primary sponsors of the conference. It winds up with an evening concert featuring local bands chosen by Alex Skolnick (Testament, Savatage), who also presents a panel on “Louder Education” at the conference. Ticket proceeds benefit two charities, the Ronnie James Dio Stand Up and Shout Cancer Fund and Project READ.
Metal took its time to be accepted by social institutions. At the outset, metal appeared to most as another variety of rock. But with NWOBHM it distinguished itself and then went underground with speed metal. During those years, society rejected metal first for its repugnance to conservative moral ideals, and next for its alienation of liberal social ideals. It thus made itself friendless in a time where having political clout matters.
One reason for a lack of acceptance by some areas, such as the art world, is that metal is not controllable. As Bruce Dickenson (Iron Maiden) said in a recent interview:
The closest the “art establishment” ever came to embracing metal was punk. The reason they embraced punk was because it was rubbish and the reason they embraced rubbish was because they could control it. They could say: “Oh yeah, we’re punk so we can sneer at everybody. We can’t play our fucking instruments, but that means we can make out that this whole thing is some enormous performance art.” Half the kids that were in punk bands were laughing at the art establishment, going: “What a fucking bunch of tosspots. Thanks very much, give us the money and we’ll fuck off and stick it up our nose and shag birds.” But what they’d really love to be doing is being in a heavy metal band surrounded by porn stars.”
During the 1980s, Tipper Gore’s Parents Music Resource Center (PMRC) demanded warning stickers on music with content that advocated drugs, casual or perverse sex, violence and mayhem. Naturally this included most of heavy metal (sex) and most of speed metal (violence). Until rap music came along and blew those old standards out of the water by making most of heavy metal’s worst moments look tame, a real threat of economic censorship — forcing up the cost and legal risk of selling heavy metal, thus encouraging record stores to quit selling it — hovered over heavy metal.
Although the transition to online sales (1998) and resulting lack of control helped, another factor changed which put metal into hyperdrive as far as social acceptance: it found an audience in mainstream politics. As the Washington Post wrote in “Heavy Metal Gets Socially Conscious”:
More than three decades after Black Sabbath conjured images of the dark arts, heavy metal is growing up. The genre is increasingly incorporating social and political messages into its dense power chords.
The art world did not accept metal in the past because it could not be controlled. Neither did the moral world, nor the political world. Now metal has created a hybrid of itself — the indie rock, lite-jazz and grindcore infused postmodern metal genres — that is artistically acceptable, morally tame and politically acceptable. The question remains: does that mean that it is now controlled?
To provide an intellectual hub for the International Society of Metal Music Studies and a vehicle to promote the development of metal music studies;
To be the focus for research and theory in metal music studies – a multidisciplinary (and interdisciplinary) subject field that engages with a range of parent disciplines, including (but not limited to) sociology, musicology, humanities, cultural studies, geography, philosophy, psychology, history, natural sciences;
To publish high-quality, world-class research, theory and shorter articles that cross over from the industry and the scene;
To be a world leader in interdisciplinary studies and be a unique resource for metal music studies.
Jeremy Wallach made a name for himself by studying metal before it was cool, and he has expanded upon it by taking his studies worldwide. As co-editor of Metal Rules the Globe: Heavy Metal Music around the World, he explored the impact of metal on different cultures and the impact of those cultures on metal around the world. In addition, he has written numerous articles on the study of metal from many other perspectives.
Were you a metalhead before you became an academic? If so, what drew you to metal at that time?
I’m 43 and grew up outside of Philly. Like almost everybody of my age and background, I spent my teens mostly listening to rock music. My favorite band when I was thirteen was Rush and my favorite song from Moving Pictures was “Witch Hunt,” the heaviest track on the album. From there I branched out into the harder stuff: AC/DC, Priest, Maiden, BÖC, etc. By senior year of high school, I was listening to the likes of Anthrax, Slayer, Cryptic Slaughter, SOD, and Dead Brain Cells. A fairly normal, demented progression, really. As for what drew me to it, I suppose that could end up becoming a very long essay! In a nutshell, I was attracted to the music’s intelligence, complexity, social relevance, and brutality. It was music that for me told the truth about life.
By my senior year of college, I was convinced of two things: one, metal was a valuable and compelling cultural form that was completely misunderstood by the adult world, and two, the approaches to music and culture that I had discovered in my ethnomusicology and anthropology classes could be used to explain the importance of metal to outsiders.
Being a part of metal studies has been a learning experience. One thing I’ve learned is that in 2014 metal is more diverse and inclusive than I ever would have thought possible twenty-odd years ago. Metal’s message has more global currency than anyone could have suspected when the genre first coalesced. The consequence of this has been a field of study that has more relevance to the contemporary world than the vast majority of new fields that focus on popular culture phenomena that had their start in the 70s and 80s. One of the most challenging topics in metal studies at this point is social class. Metal’s blue-collar fan base is often difficult to locate in the 21st century flourishing and diversification of the music, especially outside of the UK, New Zealand, and Australia. We should never lose sight of the fact that it was working-class folks, people without much formal education, who set the template for heavy metal’s musical sophistication, aesthetics, and dark vision.
I was attracted to the music’s intelligence, complexity, social relevance, and brutality. It was music that for me told the truth about life.
Some of your research appears to take an “ethnographic” approach, which is a study of culture. Do you consider heavy metal a culture? If so, does it inherit properties from a broader culture, or is it a wholly self-owned entity?
I was trained as a cultural anthropologist and an ethnomusicologist in graduate school. Ethnography is the primary mode of research in these fields as they are currently practiced. “Deep hanging out” is my favorite definition of ethnography, although usually it’s quite a bit more systematic than that. Basically it involves long-term engagement with a finite group of people, gradually learning to see and experience the world the way they do. You have to master local languages and idioms, really be able to listen, and be willing to be changed by what people tell you. It’s difficult and not everyone can do it, as you can’t really maintain any sort of comfort zone. Metal ethnographers spend lots of time at shows, clubs, and recording studios, but also in cars, bars, record stores, and anywhere else metalheads gather. Pierre Hecker’s book on Turkish metal is an excellent example of a book-length ethnographic study of heavy metal.
There is a range of theories regarding how music cultures like metal interface with the “parent cultures” in which they are embedded. It’s more common now to refer to metal collectivities as “scenes” than as “subcultures.” This is mostly because of advances in cultural theory that emphasize how no culture can be a “wholly self-owned entity” of homogeneous values. All cultures have porous boundaries and are composed of contested meanings. Accordingly, metal music scenes encompass contradictory sets of values, from the celebration of virtuosity and freedom of prog to the despair and resignation of doom to the nihilism and misanthropy of black metal (etc.), and within each of these subgenres there are internal tensions as well, as most readers here know. Some of these competing values echo those of dominant culture (male supremacy, individualism), others resist it (anti-religion, anti-war, pro-drunken revelry). Even the values that seem to fit with dominant culture are not passively inherited but instead tend to be actively renegotiated and rearticulated to fit the conditions of the lives of the actual metalheads composing, performing, listening to, and interpreting metal.
That of your work that I could find online seems to emphasize spaces, both real and virtual, in not only the work but the audience. For example, your analysis of a rock club emphasizes spaces by role (shades of Christopher Alexander) and look at social/cultural separation between bands and fans in an insightful way. What are spaces? Can they be psychological or even artistic? Where do you find them in metal?
Metal culture has always been about claiming space. At the beginning of his book Running with the Devil, Robert Walser writes, “Metal energizes the body, transforming space and social relations.” It’s kind of a throwaway line in the first chapter, but like so much of what’s in that book, it hits the nail on the head. Steve Waksman’s research focuses on how metal’s powerful amplification made it the ideal music to fill arenas, while Keith Kahn-Harris’s work brings attention to the other side of the of the phenomenon: the proliferation of precarious spaces around the world for underground metal that becomes understood as a connected global network of unstable scenes. Emma Baulch has written about the importance of “territorializing” and thus localizing the underground metal scene in Bali, Indonesia, of claiming space, as Walser puts it, “in the name of a heavy metal community.” Nelson Varas Díaz has looked at practices of temporary space annexation by Puerto Rico’s proud and longstanding but highly marginalized metal scene. In all these cases “metal space” is anyplace marked by metal iconography, filled with metal sounds, and inhabited by metalheads. Seems obvious, but what’s not is what exactly goes on in metal space, which can only go on if metal space first exists. Lately I’ve become intrigued by the possibility that a type of metal space exists whenever two or more metalheads are interacting, regardless of whether the music or the iconography are in fact present at that moment. Like, I could be wearing a suit jacket at an academic conference and join some similarly-garbed graduate students in an intense conversation about Candlemass and somehow the space is transformed.
You have been a featured speaker at several recent metal conferences. How does it feel to be part of a rising academic movement? What do you think made metal finally accepted into academia?
It’s been great, of course. Metal studies appears to be an idea whose time has come. This is both a good and potentially problematic thing. Why now? An astonishing number of us were born around the time the first Sabbath record came out. We’re the first completely heavy metal generation, and now we’re finally old and established enough to change the conversation about metal in the mainstream press, rock criticism, and in scholarship. The last of these took the longest, due to the long slog of the academic profession, but we’ve made remarkable progress since 2008, thanks in part to the ease of international communication. There aren’t that many metal scholars in the world, and we come from Germany, Brazil, Finland, Turkey, New Zealand, the UK, California, Massachusetts, all over the place, but we keep in touch with each other, and the undeniable vitality and high intellectual caliber of our conferences and publications have won over more than a few formerly skeptical colleagues and administrators at our universities and in the wider academic world.
What do you think is the future of metal in academia, and how do you expect to support this with your own research?
I think metal studies has a bright future. Twenty-two years after completing my undergraduate thesis, it’s nice to see metal getting some respect. The truth is, we’ve barely scratched the surface. Metal matters — a lot — to tens of millions of people around the world and all indications are that it will not only continue to do so but that it will continue to win new converts in places like Sub-Saharan Africa, the Middle East, India, and China, as well as among future generations in places already colonized. That means the study of heavy metal will matter, too, whether one likes it or not, at least for the segment of metal’s audience who cares about intellectual issues.
To answer the second part of your question, in my recent work, I have quite self-consciously tried to produce things that will be useful to scholars just beginning their research. The “Local Metal” piece I wrote with Allie Levine on how to study scenes (reprinted in Controversies and Countercultures) is an example of that.
What, in your view, is the (apparently) enduring appeal of heavy metal, such that it is now more than four decades old and going quite strong?
There are many schools of thought regarding metal’s appeal across the world. Some of the most common explanations, the “teenage need to rebel” and whatnot, are facile and condescending to the music’s audience. I would prefer not to speculate on this question. But I will say this: don’t forget that metal is great art. Metalheads listen to metal because they find it aesthetically compelling. To ignore this obvious explanation is to invalidate, to pathologize, the aesthetics of the fans—which I would never do, because I am a fan.
If metal was just about fulfilling male adolescent power fantasies, its appeal would be mainstream, not subcultural.
Much of your research seems to focus on masculinity in metal. Does metal have its own concept of masculinity? Is this concept stifled by society at large?
I’ve lately come to the conclusion that debates about masculinity and metal suffer from some significant shortcomings. It has become commonplace to maintain that metal somehow compensates men for the power they lack that they feel they should have in a patriarchal society that denies it to them. I have made similar statements myself. But this definitely oversimplifies things. What “men” are we talking about here? Young men? Working-class men, maybe? Men like that do have power — powerful bodies, powerful minds, power to defend themselves and others. There are external forces who want to harness that tremendous power and transform those who possess it into mindless worker bees or killing machines. Metal songs often advise people to beware of those forces; I think the music is also more about using and valuing the power one does have than fantasizing about the power one lacks.
Furthermore, such assertions make metal redundant. We already have video games and blockbuster action movies and in fact practically all mainstream popular culture that isn’t centrally concerned with the myth of romance. If metal was just about fulfilling male adolescent power fantasies, its appeal would be mainstream, not subcultural. Thus to understand metal, we need to dig deeper.
To its fans, metal is a powerful and empowering music; it gives listeners a sense of control over their own lives. That power is not always experienced as masculine, however, or as gendered at all. Metal’s detractors often charge that the music glorifies the dark side of power in its portrayal of war atrocities, serial killers, state oppression, nuclear destruction, etc. But depiction is not endorsement…I’ve gone on long enough already, but I’ll end just by saying that metal’s view of power is ambivalent, alert to both its allure and its perpetual dark side to which no one is ever immune. It addresses its audience as ambivalent empowered agents, never as emasculated victims. Some fans of course simply embrace the dark side, disavowing ambivalence. That’s one possible interpretive strategy, though it’s not the most common.
You are an acknowledged expert in Southeast Asian, specifically Indonesian, metal and culture. What drew you to this area? How is metal from this area similar to that in other areas? Are there differences?
Indonesia has had a vibrant, massive metal scene for three decades, quite possibly the largest in Asia. The scene is connected to those in two adjacent Southeast Asian nations, Malaysia and Singapore, which are similarly quite active and share a (somewhat) mutually intelligible language, Indonesian/Malay. Since, until the quite recent advent of folk metal, English was the only acceptable language for international metal, lots of bands from all three countries sing in that language, too. Since I began studying the Indonesian scene about twenty years ago (visiting there the first time in 1997), I’ve compared it to other metal scenes around the planet. I’ve found that Indonesia really is remarkable for the size, longevity, and dedication of its metal scene, which is older and a great deal larger than the burgeoning metal scenes in most other Asian nations (with the exception of Japan, of course). It’s also perhaps unique in that Joko Widodo, the current front-runner in the July Indonesian presidential election, is a proud, outspoken headbanger. So Indonesia, the world’s largest Muslim country, might be the origin of the first metalhead world leader. Which of course raises the question, why is metal so big there? Still working on that one…
Do you have any personal favorite metal bands? If so, what are they?
Let me preface this by saying that my listening preferences are eclectic and I try to listen to both fashionable and unfashionable subgenres of metal. (For example, I really like Head Phones President, a Japanese group whose sound owes an obvious debt to the most vilified of American nü-metal bands; I also dig some power metal.) I’m also hardly esoteric in my tastes, and if I find out about an amazing obscure band it’s either serendipitous or, more likely, a recommendation from one of my students. All that said, of course! Recent discoveries: I got to hear some great bands in Puerto Rico back in March, including Tavú, Organic, and doom metal scene stalwarts Dantesco. Erico from Dantesco is currently my favorite vocalist, along with Silent Hell’s Kin Lin. Vallendusk’s a great atmospheric black metal band that sounds to me like a sort of a cross between Alcest and Panopticon, and they’re from Indonesia! I should also mention Winterhymn, who I saw on tour with Paganfest—great Viking/folk metal from my home state of Ohio. I don’t know what their story is, but their music is quite impressive and represents a sadly underappreciated subgenre in the States. As for personal favorites, mostly predictable I’m afraid: Chthonic, Fates Warning, Sabbath, Slayer, Maiden, Priest, Amorphis, Anthrax, Sepultura, St. Vitus, and the Indonesian bands Seringai, Puppen, and Slowdeath.
I will say this: don’t forget that metal is great art. Metalheads listen to metal because they find it aesthetically compelling.
Where is the best place for someone to go to read more of your work?
My website has an online CV with links to PDFs of many of my publications. The articles are there with the permission of the individual publishers, so not everything is up, but it’s a good place to start. Once I started putting things on the page, I started finding many more references to my work in the Indonesian news media, not to mention student essays posted online. Unfortunately a lot of what I’ve written is still hard to get a hold of for anyone without access to an academic library, though I know a number of public libraries now carry Metal Rules the Globe. Readers of this interview can always contact me directly, especially if they’ve actually read this far!
What’s next for you? You’ve got a book forthcoming and are rumored to be working on new research. Can you tell us what future directions you’re pursuing?
Esther Clinton and I are working on another edited volume, sort of a follow-up to MRTG. I probably shouldn’t say much about it, since it’s still in the beginning phase. I also think it might upset some people. Additionally, I’m working on various pieces of writing that develop ideas mentioned in this interview involving power, ethics, and sociality in metal culture. There’s other stuff, always more than I can manage.
When the guitarist Marty Friedman auditioned for Megadeth, singer Dave Mustaine loved his playing but told his manager to get Friedman to change his name because Jews were ‘not metal’
Can Jews ‘be metal’?
Certainly, crude stereotypes of the Jewish male – weak, bookish, awkward, hypochondriac – and crude stereotypes of the metal male – sexually promiscuous, loud and tough – seem to be in conflict. Yet not only do these stereotypes hide the considerable diversity amongst both Jews and metallers (to say nothing of their gendered nature), there is a significant history of Jewish involvement in metal culture.
Jews have featured prominently in significant numbers of prominent metal bands, including Kiss, Anthrax, Biohazard, Death and Guns N Roses. Moreover, in at least some cases, the Jewish backgrounds of metal musicians has impacted on their careers, as in the networks of communal and family support that Anvil drew on during their long commercial decline. Further, there have also been metal bands that have drawn on Jewish sources and themes, including Israeli acts such as Orphaned Land and Salem and a number of more obscure artists in the US.
Yet whilst there has been a more than nominal Jewish involvement in metal, the significance and impact of this involvement is much less clear. What might looking at metal through a Jewish lens and Jewishness through a metal lens bring to light? A sustained consideration of the relationship between Jews and metal will illuminate this hidden history while at the same time raising wider issues in the nature of Jewish and metal identity and culture.
We invite contributions from academics, critics, writers musicians and others, for a volume dedicated to explore the connection between metal and Jews from a number of different perspectives. We welcome both non-fiction and fiction.
Themes can include:
The history of the Jewish presence in metal.
The use of Jewish themes in metal
Israeli metal scenes
The relationship between Satanism, anti-Semitism and Judaism as explored in metal
Anti-semitism within metal scenes
Reading/hearing metal through a Jewish lens – is a Jewish metal criticism possible?
Jewish community attitudes to metal
Please submit abstracts of 200-250 words (by September 30 2014), and inquiries to:
Shamma Boyarin firstname.lastname@example.org
Keith Kahn-Harris email@example.com
Following up on the successful 2014 CAMWS panel on the reception of classical antiquity in heavy metal music, we are inviting contributions to a proposed volume on the reception of Greco-Roman antiquity by heavy metal artists. We welcome contributors from a variety of disciplines, including (but not limited to) Classics, Archaeology, Musicology, Sociology, Comparative Literature, and Cultural Studies, to illustrate and explore the enduring connection between heavy metal and the ancient world.
Possible topics include: the use of classical sources in lyrics; visual representations of the ancient world on album covers and in music videos; the role of gender in constructions of antiquity; the appeal of mythology; the use of classical material for political and social critiques; the construction of national identity through appeal to the ancient world; the use of Latin and/or Greek. The ideal contribution will demonstrate an awareness that a study of reception can show us just as much about Classics and its place and meaning in the modern world as it does about heavy metal as a genre. Such a contribution will also make it clear that song lyrics are only one aspect of musical genre.
Our proposed timeframe is: abstract submission by November 1, 2014; contributors notified of acceptance no later than December 15, 2014; first draft of contribution due by July 1, 2015; comments on contributions returned to authors no later than September 1, 2015; second draft of contribution due by December 31, 2015, with the shopping of the volume to presses to begin immediately after that. We will then submit the entire assembled volume to an interested publisher.
Send abstracts of no more than 500 words to firstname.lastname@example.org by November 1, 2014. Please include a bibliography, discography and current CV.
If you have any questions, do not hesitate to contact us:
Kris Fletcher, Louisiana State University (email@example.com)
Osman Umurhan, University of New Mexico (firstname.lastname@example.org)