Dream Theater never ceases to surprise you; not in a good way, but in how they can always reach the next level of selling out. Not that they were ever produced honest music, though one might excuse their progressive speed hard rock debut (When Dream and Day Unite), at least a little, I guess. Their brand of messy and random stitching of unrelated ideas in a mixture of hard rock and outright Disney pop has gone through a long series of transformations; a move to fool audiences with the typical “constantly reinventing ourselves” excuse that allows them to keep being random. (more…)
Sacrificium Carmen have released some very generic black metal on this album, made up of moderate-to-fast-paced songs with lots of chunky speed metal riffs and admittedly impressive strained-sounding vocals. Overall, my impression of Ikuisen Tulen Kammiossa is negative for two main reasons: Lack of innovation (meaning that the band makes no effort to develop and express their own unique perspective using the black metal template) and a disregard for the necessities that make traditional black metal an engaging listen (hint: it’s more than just grindy distortion and screamed lyrics).
Regarding the album’s merits: Sacrificium Carmen do well by avoiding any “post-black metal” trappings (some examples being forced “prog” tendencies, ominous chanting, and corny sound effects), and they steer clear of any “ambient” influences, which means the music is fairly lean and efficient. Each song begins and ends purposefully, rather than diverging into some ambiguous territory surrounded by extramusical showboating, as many contemporary black metal bands are wont. For this, Sacrificium Carmen deserve credit; the musicians rely on themselves and their instruments only, eschewing digitally-generated sound textures, operatic vocals, “found sounds” and so forth, to achieve their vision. Each song is generally through-composed, and all melodies are readily found in the Official Dogmatic Compendium of Black Metal Minor Chord Sequences™. All of the instruments are played proficiently (and the vocals are exceptionally aggressive), but the level of musical complexity is low throughout the album, so this details neither adds to nor detracts from the album’s quality.
This “less-is-more” approach is usually a good one for bands to take when playing black metal, because the best black metal is minimalist in that it does not have any bits of ornamentation to distract from the purpose of the music, which is to evoke in the imagination visions of spiritual horror in a world dominated by chaotic violence. This is where Sacrificium Carmen’s music falls short – invoking imagination. There is just no darkness or danger to the melodies, only all-too-human frustration, which sounds emotively impotent and discouraging to listen to. Most of the riffs in Ikuisen Tulen Kammiossa would not be out of place on a contemporary punk album; just replace Sacrificium Carmen’s vocalist with some faux-gruff cigarette-smoke-choked burn out and have him sing with self-conscious irony about how stupid religious fundamentalists are, or how much he hates his landlord, and you’d have a product that would sell to clueless teenagers in the suburban Midwestern United States.
Melodies in Ikuisen Tulen Kammiossa never reach a high enough level of tension to evoke any visions; they are too direct and sound self-centered. By this, I mean that any song’s series of riffs are actually static, whirlpool-like revolutions around the song’s own rhythmic and melodic center. The riffs anticipate a return to whatever was the last-heard rhythmic hook, rather than communicate through melodic contrast with the riffs that precede and follow. Early (and successful) black metal bands achieved tension by chaining together riffs in such a way that each segment of melody would act to destruct the preceding segment and, simultaneously, enhance the following segment, not granting the listener a chance to dwell on any one particular pleasantly hooky riff, but impelling them to take the current melody at face value and embrace the ephemerality of that melody. Because of this constant dialogue taking place throughout a song, coherence could be maintained, even while the song’s tempo or scale shifts and dynamics may even fluctuate wildly. Meanwhile, every song on Ikuisen Tulen Kammiossa appears focused on a conclusion at all times, diminishing the immediate experience. Possibly as a result of this weakness, the dynamic range of any given song is quite narrow. This does not automatically make any songs bad, but given everything else that is going on (or not) in this album, it makes for a boring listen, unless you’ve always wanted to hear a punk band with a black metal vocalist.
In short, Ikuisen Tulen Kammiossa is not a record that classic black metal fans will want to spend much time with. When judged as rock music in general, the album does not commit any irredeemable sins, and may be a fun listen while pounding beers or taking a drive with your girlfriend who hates Darkthrone. But when judged as black metal and measured against those albums in the black metal canon, you may find that the album has more shortcomings than can be excused.
Did you ever wonder where you could get those cool stickers that say “Employees Must Carve Slayer Into Their Forearms Before Returning to Work”? What about a Satanic, sleazy, anarchist and cynical mockery of American pop culture and Hollywood Entertainment? Shane Bugbee, who formerly threw metal festivals long before it was cool and now produces pop-art-satire, is selling these through his online shop. If you want to see Mickey Mouse as a Misfits skull or a Laveyan take on the Goonies, this is the place also. Shane sent over a raft of stickers, pins and buttons for us to check out at DMU HQ and we’ve enjoyed spreading these around to those who know how righteously these mock mainstream culture. The Slayer sticker is going in the corporate washroom however.
Aaron Aites, best known for his documentary work on black metal (the aforementioned Until the Light Takes Us) was recently diagnosed with kidney cancer. He and his partner Audrey Ewell have put up a GoFundMe page in order to raise money in order to treat it. If you’ve found any value in Aites’ work, like several of the contributors to DMU have, then you might want to contribute some money. Besides the aforementioned Until the Light Takes Us, Aites has also produced some other documentaries and films, and released lo-fi pop music through a band named Iran. Furthermore, you can read DMU’s interview with Aaron and Audrey here.
Straight from the peak of the death metal movement comes the French band Catacomb and their 1993 demo / EP In the Maze of Kadath. The production is suitable and enhances the vibe that any death metal band would want, saved from overproduction by the limitations of its time and probably band finances. It is the sort of release that from the time period that has all the right examples of its betters so that it can produce an appropriate atmosphere, but its capacity to create something original and valuable of its own is shaky at best.
Songs are introduced by a monochromatic piano, not unlike that of Goatcraft on All for Naught. After a short passage, the band proceeds to pick motifs from it and move on to a very consciously “progressive” treatment of the music. As I have said before, all good death metal is progressive music, in the sense of the word’s original usage when describing classic and jazz inspired rock bands of the early seventies. Bands that sound more explicitly and intentionally progressive are usually trying something closer to through-composition. The dangers of through-composition, however, can be seen in how acts such as The Chasm meander into nothingness, or in the corners of Timeghoul’s longer explorations, which they barely keep together. Catacomb is an example of a band biting off more than it can chew. While not outright offensive, one gets the feeling that the songs’ storylines get lost, and part of this is because it’s difficult to tell if Catacomb has a clearly defined style or not. It is more like a collection of atmospheric death metal tropes combined with more conventional technique closer to a traditional/speed metal approach, although Catacomb tends to perform at middling tempos.
One strength of this band on In The Maze of Kadath is their haunting use of keyboard, its sound complementing the tone of the guitar as they play in unison. This is a subtlety lost on modern bands who fail to notice how a huge and devouring guitar sound eats up the space where a keyboard would spread to get that truly haunting feeling. Less admirable are the random guitar solos with very little staying power (a lack of correspondence with the music, with which it only shares tonal coherence) and often awkward-sounding arpeggiations. All in all, this is an enjoyable but unimpressive and forgettable work music. If you wanted the progressive ‘chops’ with the dark atmosphere, Timeghoul provides a much better delivery. If that proves too gnarly and the reader only wants that spacey, desolate sound, Thergothon’s Stream from the Heavens would be a far more compelling and potent choice. In the Maze of Kadath may please momentarily and entertain for its cult status, but musically, anything it has to offer has been realized more convincingly in the works of others.
Article by David Rosales, 3rd installment of a 7 part series
The word “artificial” denotes anything that is made by man, and which would not otherwise occur in the natural world. Likewise, anything that is “natural” is something that belongs to nature, not a conscious product of human design. Art itself is artificial, as its name suggests, and this very definition has lead modernist artists to trip catastrophically into the pitfall of abstract thought: confusing reality with its verbal definition.
The premise of modernist art is that since all art is artificial, then it should not matter how far away from natural human perception we take the art. The idea appears to be logical, at least on the surface, but it has mislead generations of artists who ending producing worthless (but “interesting”) garbage. Alas, logic is not enough to make an idea compatible with reality, and incorrect or incomplete premises and assumptions will invariably lead to flawed conclusions. The mistake here lies in ignoring the premise that while everything that is produced by humans is artificial, the consumer is only a natural organism, which only has natural means of achieving this consumption or utilization. This can be said of anything that our species makes use of: chairs are made so that our bodies are comfortable, food is prepared in all sorts of way but it must have a degree of compatibility with our body lest it be inedible, etc. Everything that an organism will consume, utilize or interact with must have a certain degree of natural compatibility with the organism in question.
This can be said about more things than the most obviously physical. The mind itself must arise from the same “physical” universe, albeit at a different level of differentiation which science only partially understands. The human mind itself has its own tendencies and limitations that are independent of nurture, and in turn the input faculties also lie within a particular range. Furthermore, not only is there a limited degree in which they are useful at all, there are degrees to which each of these is beneficial or detrimental to the healthy growth of mind and body, which are two sides of the same coin.
Now, if sensory limitations were the only obstacles, then the second line of modernist arguments would be triumphant; they argue that one needs only be repeatedly exposed to the experience of modernist art so that the ear gets used to it and accepts it. This is admittedly true, since the human body can accept all sorts of torture. It can even take pleasure in things which are unwholesome or detrimental to it when they are designed to interact with natural receptors. Modernist art goes the other way and avoids these natural receptors, thereby coming up with an altogether incompatible interface.
The mind, the subconscious, however, has its own nature (by which is meant that it is made for a very specific range of activities and consists of a very specific range of abilities: pattern recognition, narrative, etc), and brain plasticity is not infinite. We are products of this world, and as such our mind naturally reacts to certain input in a certain way. Hence, art that attempts to be unnatural is not truly appreciable or perceivable as spiritual, as traditional art would. It can only be interpreted in a cerebral manner and perceived in waves of shock.
Western classical art has traditionally been about the connection of the human being with the divine: his own higher nature as an extension of the natural order of the universe in which it becomes an individual for a single cosmological moment only to return to the whole. Modernism, then, is not a classical art. Modernist music is not classical music. It is not because it rejects natural avenues and instead argues for an ultra-natural, ultra-sensory experience that produces rationalizations.
To close this topic, we can liken this distinction between classical and modernist art to the difference between the traditional esoterism of the ancients in which multiple meanings were layered in symbols and rituals aimed at revealing actual information to the thelemic magick of Aleister Crowley, which placed value on the experience rather than the actual content. The classical is holistic and self-contained, the modernist takes needs arguments and justifications to appear to have any value at all.
One of the greatest curses of the Internet age is that every kind of garbage can be marketed as “art”. Labels pop out of nowhere only to pump out bad excuses for music; albums not even the people who wrote them can remember a week after they listen to them. Barbaric Horde’s Gasmask Perpetrators is one such worthless package.
While we insist that cliches of music are themselves not the problem, as they only constitute solidified code words of an artistic circle or movement, these really do need to be used to express something unique. What good is a book that has no spirit of its own, no story of its own? What good is an album that plays the same old tropes in exactly the same way with nothing but a mere reproduction of what has come before it? If not for its overall air of mediocrity, Barbaric Horde should be reprimanded for wasting anyone’s time with absolutely nothing but empty statements and pseudo-underground statements. If you believe you are underground so much, then you do not try to be so by emulating the exterior of the sound of what today is known as classic “underground”. If you believe you are truly underground, you stay so by staying hidden, not by imposing your third-rate crap on all of our ears. Anyone who doesn’t understand this is at best a poser deserving of all your elitist contempt.
The folks at Nihilistic Holocaustwebzine recently uploaded a rare cassette interview that an unknown fan or journalist managed to score with Quorthon of Bathory. To my understanding, while there’s a reasonable amount of historical documentation of early underground metal, a lot of it is locked away in unscanned fan magazines, unpreserved recordings, and so forth. It’s always interesting when someone unearths these documents. This specific interview showcases Quorthon documenting his experiences touring, working with Black Mark Productions, releasing various albums and so forth. Definitely worth your time if you have a spare 15 minutes.
While a hessian might rightful sneer at the mainstream idea of metal music being the result of unsatisfied teenagers, Ragnar Bragason has created in Málmhaus (Metalhead) an accurate depiction of the sad reality faced by many first-world kids that are emotionally neglected by their parents. It seems that there are two main elements needed to be present for an alienated teenager to turn to metal as a refuge under these conditions. The first is that metal music be available in his range of perception in one way or other. Secondly, and more often than not, the minds that are most receptive to this art of dark tones lean towards a romantic disposition1.
After portraying the death of main protagonist Hera’s older brother, Bragason proceeds to tell us how the girl takes refuge in adopting his image and diving head-first into his metal persona. As she grows into a young adult, Hera becomes increasingly conflictive, to the point that she goes out of her way to create trouble for its own sake. Most of the movie at this point is a big tantrum with a few scenes in which the main character is writing and recording some angsty rock with harsh vocals. Basically, for Bragason extreme underground metal is virtually indistinguishable from emo rock at its core and motivating sentiment.
Aside from these outsider misconceptions, Málmhaus is a pleasant movie to watch with patient pacing that does not drag, convincing acting and a desolate feeling that only Nordic (and perhaps Slavic) settings really produce and which is more than suitable as backdrop for a metal scenery. Furthermore, and unfortunately for the metal movement, this picture of the pseudo-metal emo-poser is not at odds with the reality of many would be musicians in the medium. In this respect, the movie is objectively deserving.
II. Against the Vulgarization of the Metal Ideal
You may be wondering what beef I would have with this idea if the movie is in fact revealing a truthful picture of the scene. The answer is that metal art that most accurately and authentically reflects transcendental metal ideals are those produced by strong minds with a realist mentality. The emo posers in question usually produce music that is a thin veneer of emotionally outspoken yet ultimately safe and empty hogwash. From the outside, the product of the poser mind is similar to that of the authentic metal artist, because the imitator will always try to look like their idols on the exterior, but without becoming a threat to the society it claims to oppose. A true metal artist, however, represents a threat.
True metal is not an agent of social change. It is a rejection of social norms. True metal is not protest music that seeks to “create conscience”. It is the proud sneering of nihilists who see above and beyond the trappings of human convention. However, metal does not seek to destroy traditions but rather to exalt their realist underpinnings. It is not about destroying what is, because metal is realism, but rather about getting rid of the meta-reality created by humans who need an illusion to feel safe. Safe from uncertainty, safe from evil, safe from death.
Those making deconstructionist garbage music with the excuse of “destroying conventions” miss the point altogether. Yes, metal has evolved through innovation, but in a natural away in which the newly created sound is a construction and a depuration, not a musical negation, which by definition cannot be about anything because it attempts to be about something that is not, a mere abstract and near all-encompassing generalization that can never attain a definite form. This is why metal today needs to stop trying to be new and different. This is why it also needs to stop being a mere superficial rehashing of past formulas.
To reject musical convention or imitate it has never been the point. Black Sabbath gave birth to new music as it painted a stark picture that opposed flower power through its own being, but they were not defined by the latter’s non-being. New musicians need to start creating tradition, instead of attempting to dissolve it or trying to be what something else is not. Moreover, metal today needs to continue classic metal tradition if it is to be metal at all. Rejecting said tradition would essentially imply not being metal.
Death and black metal were jewels of their own time, as movements they were one of a kind and today they are, for all intents and purposes, dead, as the conditions that created and propelled them are not present today2. This does not mean that a new generation metalheads cannot be inspired and learn from it, in fact, they should. But this is the same as being inspired by Mozart or Wagner: it never calls for a copy-paste application of their surface traits.
One could describe the climaxing trilogy of Burzum3 as a concoction of Tolkien-filtered Destruction and Dead Can Dance4. But we may clearly observe that Vikernes never sought to suppress these influences nor did he try to simply make updated versions of them; he created something completely new with ideas produced from his own digestion. Part of the beauty of Burzum is how self-contained it is despite its borrowings in technique and method. Vikernes’ successfully-achieved objective in Burzum was the mystical recreation of the experience of reaching out to the ancestral knowledge ingrained genetically within the unconscious.
Immolation may serve as a different kind of example as they come from a background in early U.S. death metal from the north-east. Some say that Immolation is deconstructionist, but this is based on superficial impressions of the music, which is mistakenly considered atonal by laymen (most metalheads) who have never even heard truly atonal music. Immolation’s music is modal, but heavily emphasizes dissonant intervals as well as diminished and augmented arpeggios. In the long haul, Immolation’s approach is pretty much standard and proper death metal5 with a very unique approach to melody and an exertion of crucial control in the rhythm section.
III. The “Understood” (Assimilated) Metalhead, the Eviscerated Soul
Towards the end of Málmhaus, Hera goes through a period of introspection and redefinition after which she is understood not only by her parents but also by her whole community. She even participates in the rebuilding the church that she burned down earlier in the movie. She is no longer a threat. She even plays an alternative rock version of her “black metal” demo for the people in her little town. The wolf has been turned into the whimpering dog.
One of the main problems faced by metal today is that it no longer boasts of the outsider status enjoyed by its predecessors. A condition that lent them a unique perspective is utterly missing from most of today’s circles. Today’s apparently most rebellious metalheads are best compared to gimmicky Marilyn Manson; those that express genuine anti-establishment ideas are ostracized by their own “fellow metalheads”. There is no extremism in extreme metal today.
Today’s metalheads conflate cowardice and sheepish compliance with maturity, while they indulge in childish vices as expressions of their “freedom”. Somewhere along the road, man-made law and society’s comforts became the reality of these assimilated metalheads, and their “rebellion” is today only an echo of leftist humanism while they support a hypocritical system that fights bigotry with bigotry while denying it. They are completely locked inside the fence–inside the cave, convinced that the shadows on the wall are real, and that Plato is talking nonsense. Only the shadows are objective, they say, the shadows we can see and measure, the “sun” that is “outside” is only an idea.
Those who wisely choose to isolate themselves from the distractions of the modern world, the banal entertainment and the “metal scene”‘s circle jerk are mockingly tagged as “kvlt” or “trve”. This in itself is a terrible sign that metal has been assimilated into a safe space that forces it to be politically correct in the worst cases and representing tongue-in-cheek darkness in the best of cases 6. Monastic devotion is ridiculed as strange fanaticism, while mediocre and inline thinking coupled with a superficial extroversion is expected. Metalheads are “normal” now. They have grown up into their accepted slavery.
The truth is that this is what lies at the root of modern metal’s sterility – its inability to produce a new tradition because its own values have been supplanted by those of an assimilated portion of the mainstream. That those creating meaningful metal are only a handful of exceptions in a time when there has never before been a larger number of self-identifying metalheads indicates that the movement is at a loss. There was promise in the idea of war metal, but with the exception of black metal – flavoured acts like Kaeck, it is largely a dead medium. Cóndor is virtually sui generis, and the likes of Graveland and Summoning are the sole survivors and curators of a dead tradition way past its heyday.
I hope you’ll excuse me for bringing Vikernes back into the conversation, but it seems to me that his movement away from metal aesthetics during the mid 1990s was only the escape of a clever sailor from a fast-sinking ship. Although we should not mix politics with the judgement of music quality, the observation that deliberate ideologies (or lack thereof, supposedly) directly affect the kind and quality of music that is produced is pretty obvious to anyone watching intently. It is therefore only honorable that Vikernes should wholly embrace the ambient aspect of his music, the side that has remained truly underground to this day.
Once black metal becomes the cash cow of sell-out clowns like Abbath or Ihsahn, it no longer represents, in the eyes of the world-perception, what Burzum was about. There is no boundlessness. There is no escape from the idiocy of modern society in black metal anymore. It is only a show, it is not dangerous because it is not real, actually, it is fun. It is obvious that there is no other option but to move away from the symbol that has become a sign for ridiculousness and poserism. A symbol is only as good as what it transmits, and an artist cannot be excluded from context as the dreamers within the ivory towers of academia think (and contradict by trying to insert politically-correct statements in their garbage modernist compositions which hold no meaning in themselves).
The solution to metal’s plight is that circles of metalheads arise who can truly think outside the constraints and mandates of what is considered “good” or “proper” by the status quo. How they achieve that is less important to metal itself than that they actually accomplish it. This is not rebelliousness for its own sake, though it could be mistaken for it, but the idea that nobody else should in control of your mind and thoughts, and that the only truth lies in our mortality, and in man’s natural multiplicity of mind which makes his reality material and psychic at once without either being more important than the other7.
It is important that metal stands outside any such constraints to be what it is, otherwise it is like a caged predator: it ceases to be one as soon as it is shackled. Furthermore, metal loses its edge if it is not under pressure, because that is its whole purpose, it is a counter culture. Without nothing to counter, it simply loses its essential raison d’être. Therefore, this is not a call to the comformist to accept extremism, to understand those few who actually step outside the bounds of what is permitted. This is an encouragement to those who would attain higher understanding and see metal come alive again to become extremist in thought themselves, because in a sick and decadent world, it is those who are healthy of mind who are willing to act insanely.
1 Anyone who is new to this idea might need some clarification here. By romantic we do not mean someone who is the perfect womanizer, but more of a neo-dark romanticist, a revivalist of 19th century romanticism with a Nietzschean twist. People in our society who are commonly referred to as such are usually not so much romantics as whiny weaklings who cannot face up to reality. Metalheads do not avoid reality, they reject the images created by the delusions of modern man, who conveniently assumes their truthfulness: his own refusal to accept life in its full-fledged manifestation and the place of MAN within it.
2 It is my contention that the capacity for almost complete isolation experienced by young musicians during the late eightees and early nineties is made void today by the effects of the Internet and inescapable (for those living in urban and suburban areas) fast-paced life.
3 Namely Det Som Engang Var, Hvis Lyset Tar Oss and Filosofem
4 The reader may refer to Destruction’s Infernal Overkill from 1985 and Dead Can Dance’s Within the Realm of a Dying Sun from 1987.
5 Both Immolation’s Close to a World Below and Obscura by Gorguts are outstanding examples of this. Also, seemingly unbeknownst to the masses, well-developed death metal falls into the category of properly progressive music, while so-called “progressive death metal” (a redundant term) outfits are surface-oriented bands that produce disparaged songs as a result of poor musical judgement. A painful example of this would be The Sound of Perseverance, Death’s final album and an awkward affair that would make anyone with ears for proper music cringe in empathic embarrassment.
6 There was tongue-in-cheekness in the past, even during the golden years, but you can trace a distinction between these clowns and the best bands who used imagery to drive points home in a non-ironic way. Sincere nihilism and non-pretentious occultism stared right out of the classic albums, while today, these concepts are flat images worn on the outside only, as musicians try to cash in on people’s expectations.
7 The young science of psychology approaches these conclusions even as its mainstream-dictated values orders it to not make these findings, to try to make void the importance of the unconscious and subjective perception and will.
Article by David Rosales, read the first review here
It is hard not to laugh when so much of this album plays as if Abbath were trying to sound like modern Ozzy Osbourne: Funny, rhythmic rock grooves, repeated to death while little breaks and winky variations take place (see ‘Winter Bane’ for a good laugh). Most of the remains of a black metal attitude are try-hard and unconvincing. This solo album remains largely black on the outside but poser rock inside.
One of the most painful moments comes when you hear Abbath using the flanger special effect, a remnant of eighties fruitiness. This is in line with the fact that he did not seem to really try to make this a black metal album, but a clearly rock-oriented stunt with only superficial colorings that might lend the project a corpse-painted face to be recognized for. This in itself disgusts me, and should disgust anyone else who rejects the whole idea of metal for the masses, as it only spells out least common denominator dumbing down.
At its best, Abbath might try to sound like the epic heavy metal of Quorthon, especially on the mid-paced tracks where there is an obvious viking air. This is the only rescuable aspect of this album, and it might be the best course for Abbath to take, embracing this epic viking metal altogether and leaving behind the black speed pretensions. That way, he might concentrate on converting these rock bits into proper metal.
