Lau Nau - 2017 - Poseidon

 

Fonal Records – FR-104

The cover of Poseidon resembles a theatrical set abandoned after a ritual whose purpose nobody wrote down. A flower-crowned figure bends toward a skull beneath an improvised wooden shelter. Her patterned clothing is partly concealed beneath a dark cloak covered in feathers, birds, scissors and other small emblems. Nearby sits an ornate object that might be a cake, crown, reliquary or ceremonial gift. A banana has been tied to a pole beneath a cracked white sphere. A black cage waits at the edge of the scene, while translucent curtains fail to provide privacy against an empty desert. Everything is carefully arranged, yet nothing belongs to the same system of meaning.
That refusal to settle into a single interpretation makes Pauliina Mäkelä’s image a perfect entrance to Lau Nau’s music. Poseidon is full of recognizable materials, piano, cello, harmonium, bowed lyre, clarinet, percussion, electronics and a quiet human voice, but their relationships remain dreamlike. Instruments do not always perform the jobs assigned to them by tradition. A piano may behave like a synthesizer, percussion may flicker like household machinery, and a melody may arrive with the emotional familiarity of a remembered folk song even though nobody has heard it before. The music is intimate, but the room containing that intimacy keeps changing dimensions.
The artwork was not originally commissioned for the album. Mäkelä created it as a flyer for a theatre work titled Tyyppi vs. tulitikku, and Lau Nau later adopted it for Poseidon. This previous life matters. The image arrives already carrying another performance, another narrative and another set of associations that the record does not fully reveal. It is not an illustration obediently translating the songs. It is an independent object meeting them halfway. The album’s cover therefore operates much like one of Lau Nau’s guest musicians: it brings its own history into the arrangement and is allowed to retain it.
The figure at the center appears burdened and adorned at once. Flowers rise from her head while her posture collapses downward. Her cloak resembles plumage, but it also carries tools and small symbolic objects, as though she has become responsible for an entire portable world. She may be mourning the skull, consulting it, caring for it or receiving instructions from it. The image does not tell us whether the dead are gone. It places death directly inside an otherwise colorful act of attention.
That combination leads naturally into Poseidon, whose songs Laura Naukkarinen described as small secular prayers carrying love, sorrow and care. A secular prayer is a beautiful contradiction. Prayer traditionally assumes an addressee, but these songs do not insist that anyone is listening. They speak because speaking carefully may itself be an act of devotion. Love is sent into weather, memory, sleep, trees, city nights and the sea without requiring confirmation of delivery.
The album began almost accidentally at Naukkarinen’s grandmother’s piano. She had intended to work on film music, but the instrument began producing songs instead. That origin places family history inside every subsequent arrangement. A piano inherited through memory is never only a collection of keys and strings. Its surface has held other hands. Its room has heard domestic conversations, seasons, silences and lives whose details may no longer be recoverable. When new music emerges from it, the past does not become a subject so much as an acoustic condition.
Naukkarinen realized that these compositions did not belong to the film she was scoring. They wanted to be performed by Lau Nau, the melancholic and dreaming character who stands onstage sharing fractured moments. Describing one’s artistic identity as a character does not make the expression less sincere. It creates a vessel capable of holding parts of the self that ordinary conversation cannot easily carry. Laura Naukkarinen can work, travel, raise a family, collaborate and live within practical time. Lau Nau can remain beneath the fog, listening for small accidents in sound and speaking from the border where dream has not entirely released the waking world.
“Caligari” opens that border immediately. The title summons the crooked architecture, painted shadows and unstable authority of early German Expressionist cinema, but the song does not imitate a horror-film score. It allows the piano to establish an environment where familiarity is subtly bent. Notes that might have formed a conventional introduction acquire another texture through electronic and acoustic interference. The music seems lit from below, not threatening enough to announce danger, but strange enough to make the room’s angles questionable.
The cinematic reference is particularly appropriate for an artist whose work moves continuously among songs, silent-film accompaniment, theatre, installation and composed soundtrack. Naukkarinen often thinks visually while composing, though not necessarily in literal landscapes or narratives. She has described imagining how sound looks, how light and darkness meet and mix. Poseidon frequently behaves in exactly that fashion. Its arrangements do not merely support melodies. They change the light falling across them.
“Elina” brings the scale closer to portraiture. A name alone can contain enormous emotional information while revealing almost nothing to outsiders. We do not need to know precisely who Elina is to feel that the song is addressed toward someone rather than simply written about an idea. Voice and piano provide a human center, while the surrounding instrumentation creates the sensation of memory accumulating at the edges. Lau Nau’s tenderness rarely arrives without distance. The person may be loved deeply and still remain unreachable.
“Unessa,” meaning “in a dream,” enters the record’s natural climate. Lau Nau’s dream state is not an escape into fantasy decoration. It is a method for hearing relationships that daylight separates. Forest spirits become webs among heather; a tiny sound can possess enormous weight; human grief can coexist with plants, insects and weather without being promoted above them. The dream allows categories to soften. A person, landscape and memory may briefly occupy the same form.
Helena Espvall’s cello is especially valuable in this environment. Her playing can give the songs a low human grain without forcing them toward conventional chamber music. A cello naturally resembles the range and pressure of a voice, but here it often functions as atmosphere, shadow or another living body standing near the singer. Espvall’s history in Espers makes the connection to experimental folk easy to identify, yet her contribution is more specific than genre. She understands how an acoustic instrument can remain ancient and uncertain without becoming rustic decoration.
“Suojaa uni meitä,” approximately “May sleep protect us,” transforms sleep from vulnerability into shelter. Sleep ordinarily removes control. The body becomes still, awareness loosens, and the mind begins producing scenes without permission. Asking sleep itself for protection means trusting the condition in which one is least capable of defending oneself. The song therefore contains both a lullaby and a risk.
Lau Nau’s voice is ideally suited to that ambiguity. She sings quietly, but quietness is not weakness. A loud voice can dominate a space; a quiet voice changes the listener’s behavior. We must move closer, reduce our own noise and become responsible for the fragile information being offered. Poseidon repeatedly creates this ethics of attention. Its music does not seize the listener. It establishes something delicate enough that careless listening might destroy it.
“X Y Z Å” makes an alphabet strange by moving beyond the familiar English ending. The additional Scandinavian letter opens another route after the sequence appears complete. The song’s minimal arpeggiation behaves similarly. A small repeating figure seems at first to define the available system, but changing harmonies, voice and instrumental color reveal that the pattern contains more exits than expected. Repetition becomes a way of examining an object under slowly moving light.
The title also raises questions about language. Poseidon is sung in Finnish, a language many international listeners will not understand, though physical editions included English translations. This does not reduce the songs to abstract sound. Meaning reaches us through several channels at once: the shape of vowels, breath, melodic direction, the emotional behavior of accompaniment and the knowledge that exact verbal meaning exists even when it remains temporarily inaccessible. The listener stands outside one door while hearing life continue clearly inside.
At the center comes “Poseidon,” where the album’s title acquires two incompatible bodies. Poseidon is the Greek god of the sea, capable of storms, earthquakes and dangerous temperament. Poseidon is also the name of a Helsinki bar. One belongs to mythology, the other to urban nightlife, yet fog allows them to overlap. The god becomes a neon sign; the bar becomes an underwater kingdom. People enter for drinks and emerge into a city whose streets have lost their edges.
This transformation from divine sea power to ordinary bar is not a joke at mythology’s expense. It reveals how mythology continues working. Gods survive because names attach themselves to places, businesses, ships, songs and private memories. A person may never offer formal worship to Poseidon yet still spend a crucial night beneath his name, fall in love there, lose someone there or walk home through fog believing for several minutes that the city has detached from land.
The title song carries music-box delicacy without becoming childish. Its melody seems to remember something while it is happening. References to owls, moths and kissing place human desire inside nocturnal animal life. The lovers do not occupy a sealed romantic scene. They are surrounded by creatures drawn toward darkness and light according to instincts older than any promise being made between people.
Samuli Kosminen’s production is crucial throughout the album. His percussion, harmonium, kalimba and electronics add motion without installing a conventional rhythmic grid beneath the songs. Sounds flicker, tap, pulse and breathe at the margins. Instead of telling the music where to go, rhythm often reveals that the song was already moving invisibly. His mix allows these small events to remain distinct while connecting eleven recordings made across Kemiönsaari, Stockholm, Suomenlinna, Lisbon and Tampere.
Those locations make Poseidon a dispersed album assembled to feel intimate. It was not produced by isolating everyone inside one controlled studio. Parts were gathered across islands, cities and countries during 2016 and 2017. Each musician brought not only an instrument but the acoustic conditions surrounding that contribution. The finished album joins separate rooms without sterilizing them into one imaginary location.
Matti Bye’s involvement deepens the cinematic atmosphere. His long practice of accompanying silent film gives him unusual sensitivity to music that must suggest emotion without fixing it too rigidly. A silent-film pianist learns to enter images, follow gestures and create continuity while leaving room for the visual world to retain its mystery. Poseidon benefits from the same discipline. Piano and keyboard passages can guide a scene without explaining what the scene means.
Pekko Käppi’s jouhikko, a traditional Finnish bowed lyre, introduces another relationship with time. The instrument carries historical associations, but its rough drone and friction prevent tradition from becoming a polished museum display. Its sound can feel older than the song while remaining physically immediate. Bow hair meets string, pressure becomes vibration, and the supposed distance between archaic folk practice and experimental sound vanishes.
Antti Tolvi’s contributions belong naturally within this collective vocabulary. His work across improvisation, clarinet, keyboard and meditative repetition complements Lau Nau’s attention to sound as an event rather than merely a note. The album’s arrangements were shaped collaboratively, allowing the musicians’ individual artistry to remain audible instead of reducing them to anonymous session support. Poseidon is centered upon Naukkarinen’s voice and compositions, but its weather is communal.
“Tunti,” meaning “an hour,” makes duration itself a subject. An hour is mathematically stable and emotionally unreliable. It may pass without leaving evidence or contain an event that alters the next twenty years. Lau Nau’s music understands this elasticity. Four minutes can feel suspended outside ordinary measurement because the arrangement is not constantly announcing progress. Time accumulates through small changes in texture, the way a room slowly darkens before anyone notices evening has arrived.
“Sorbuspuun alla,” “Under the Rowan Tree,” returns the album to a specific living shelter. Rowan trees carry extensive folklore across Northern Europe, associated variously with protection, magic, domestic boundaries and the vivid red berries that persist into colder seasons. The song does not require a listener to possess that entire symbolic archive. Simply standing beneath a named tree already creates a small world. Its branches establish a ceiling, its roots imply hidden depth, and whatever occurs beneath it becomes temporarily separated from surrounding time.
The rowan connects elegantly with the cover’s flower-crowned figure. Both image and song treat plants not as scenery but as participants in human meaning. Flowers are worn, trees provide shelter, heather carries webs, and seasons help organize emotional life. Nature is not romantic purity opposed to the city. Poseidon moves comfortably between island landscapes and a Helsinki bar, understanding that fog, longing and care follow people into both.
“Pianopilvi,” “Piano Cloud,” lasts less than two minutes and gives the album one of its most accurate compound images. A piano is heavy, mechanical and difficult to move. A cloud has no stable edge and changes shape while being observed. Lau Nau repeatedly asks solid instruments to behave like weather. Notes lose their percussive origin, sustain spreads around them, and the piano’s wooden body seems to evaporate into resonance.
The phrase also describes the album’s relation to Naukkarinen’s grandmother. The physical piano remains attached to a particular family place, but the music it generated becomes portable. It travels as recordings, performances and files, entering rooms the instrument itself will never visit. Matter produces atmosphere; private inheritance becomes a cloud drifting beyond its source.
“Lydia” offers another named figure late in the album, but by this point names feel almost like lanterns placed within fog. They tell us that someone exists without providing a full map toward them. This restraint protects intimacy. A song can be deeply personal without converting another person’s life into public explanation. Poseidon continually gives the listener emotional truth while permitting biographical facts to remain sheltered.
The closing “Kun lyhdyt illalla sytytetään, ne eivät sammu koskaan,” “When the lanterns are lit in the evening, they never go out,” turns illumination into permanence. The line is impossible in practical terms. Fuel is consumed, electricity fails, morning makes lanterns unnecessary, and every human-built light eventually goes dark. The song speaks from another order of truth, where an act of care can continue beyond its visible duration.
A lantern does not abolish night. It creates a limited region in which people can recognize one another. That is close to what these songs do. They do not promise to cure sorrow, stop death or translate every mystery. They produce small circles of attention where love can be delivered before darkness resumes around them. Their modest scale is not evidence of modest meaning.
This makes the artwork’s skull especially important. The album’s lights remain beautiful because extinction is present. The flower crown will wilt. The ceremonial food will be eaten or decay. Cloth will tear, wood will split, the cage will rust, and the bowed figure will eventually join the skull she appears to address. Yet the image is not hopeless. It is crowded with acts of arrangement. Somebody tied, painted, dressed, placed, carried and decorated every object in the scene.
Care is visible because things are temporary. The scene may be absurd, but absurdity does not cancel devotion. The banana tied beneath the cracked sphere may be a joke, talisman or theatrical leftover. The ornate object may be a cake nobody will eat. The cage may contain nothing. Still, somebody decided where each item should stand. Meaning appears through the attention paid, not through our ability to decode a final message.
The cover layout extends this world through pale pink, tan and thin blue contour lines that resemble water, topographical mapping or wind moving across sand. On the back, the title stretches vertically in ornate gold lettering while the track names float lightly at either side. Bijan Berahimi and Christine Shen’s design does not compete with Mäkelä’s dense collage. It gives the image breathing room and lets the package behave like a strange book discovered in a theatre archive.
The vinyl and CD also received different mastering. Rafael Anton Irisarri mastered the Beacon Sound LP at Black Knoll, while Fonal’s CD and digital edition were mastered by Sami Sänpäkkilä. That distinction means the formats do not merely place identical information into different containers. They pass through separate final listening decisions, each balancing dynamics, tone and available physical space according to its medium. The downloaded copy here most likely follows the CD or digital lineage associated with Fonal, though the files themselves would need to be inspected before identifying their precise source.
Poseidon travelled internationally through three coordinated releases: Fonal handled Finland’s CD and digital edition, Beacon Sound issued the American vinyl, and Yacca/Inpartmaint released a Japanese CD. The same small secular prayers therefore entered several distinct physical and cultural routes. The record’s geography continued expanding after its scattered recording sessions had already joined Finland, Sweden and Portugal.
Beacon Sound’s LP was limited to six hundred copies and included a double-sided insert containing the Finnish lyrics and English translations. That insert matters because translation is part of the album’s hospitality. The songs do not abandon their native language to become globally legible, but they open a second doorway for listeners willing to enter through text. Finnish remains the sound-bearing body; English becomes a companion walking beside it.
Poseidon was nominated in the critics’ category of Finland’s Emma Awards and attracted unusually strong domestic reviews, but its real achievement is difficult to compress into award language. It makes elaborate music without behaving grandly. The album grew larger and brighter than Naukkarinen initially expected, yet it retains the scale of one person singing beside a piano because something private has become too important to leave unspoken.
The cover performs the same magic. It contains theatre, death, flowers, tools, birds, food, captivity, desert and domestic improvisation, but its emotional center remains one bowed person attending to something fragile. We are not told what she is doing. Perhaps she is mourning. Perhaps she is preparing a gift. Perhaps she is listening to the skull, waiting for an answer that cannot arrive through ordinary speech.
Poseidon never forces the answer either. Its songs remain beside the mystery, adjusting the curtains, lighting the lanterns and allowing every small sound to carry what it can. The sea god and the Helsinki bar become one foggy place. A grandmother’s piano becomes a cloud. A theatre flyer becomes an album cover. Separate rooms become one record. Sorrow becomes care because somebody has taken the time to arrange it beautifully.

bBb [Ola Rubin + Martin Küchen] - 2022 - tape 5: ''Sometimes - history needs a push''

 

scatterArchive – None

The cover does not advertise jazz in any familiar visual language. There are no instruments, musicians, smoky rooms, explosive abstractions or declarations of virtuosity. Instead, a small brown suitcase waits on a wooden bench beside a narrow footbridge. The photograph is framed formally against a field of institutional brown, with an ornate bBb monogram hovering above it and the phrase “Sometimes, history needs a push” printed below. It resembles an archival document whose subject has gone missing. Somebody travelled here, placed the case down and continued without it, or perhaps the case itself is the traveller and has paused before crossing.
The image turns out to be a remarkably precise map of the music. bBb is the duo of Ola Rubin and Martin Küchen, two Swedish improvisers whose nominal instruments are trombone and sopranino saxophone. Those instruments provide the lungs of the performance, but the luggage contains much more: multiband radios, selected reeds, mutes, small percussion and 78-rpm records. The music emerges through the interaction of breath, obsolete media, accidental transmissions and physical objects whose original purposes are continually being bent. This is jazz if jazz means attentive musicians creating form together in real time, but it is not a conventional horn duet with alternating solos. It is closer to two people unpacking an abandoned century while the radio continues announcing the present outside.
The group name offers its own unstable explanation. Rubin’s website expands bBb as “build Back better or whatever,” deliberately weakening a political slogan before it can solidify into branding. The mismatched capitalization also prevents the name from behaving normally. It can look like three notes, two mirrored figures facing a central spine, or a typographic insect. That ornamental logo on the cover appears much older than the phrase supposedly hidden inside it, joining antique calligraphy to the disposable language of recent politics. History is already folding over itself before the recording begins.
Tape 5 is one uninterrupted performance lasting slightly under thirty-two minutes. It was recorded on February 3, 2022, at Annelund Industrial Complex #4 in Malmö, directly onto a two-track reel-to-reel machine using recycled Scotch magnetic tape. There was no editing afterward. This does not mean the music arrived without decisions. It means that selection, balance, interruption and composition had to occur while the tape was moving. Every action becomes part of the final object, including moments in which one player waits, listens, changes direction or allows an apparently unintended sound to remain.
The recycled tape is not merely a charming analog detail. Magnetic recording normally promises that a surface can be erased and used again, but erasure is rarely absolute. Previous information may survive as residue, damage, hiss, reduced fidelity or irregular response. A used reel is therefore not a blank page. It is a page whose former writing has been rubbed away hard enough for another message to appear over it. Tape 5 places improvised music inside that condition. The musicians create in the present, but the material receiving their sounds has already lived another life.
The 78-rpm records intensify this relationship with the past. A shellac disc is both music and artifact: groove noise, surface damage, mechanical playback, unidentified performers, lost rooms and the cultural assumptions under which the recording was first produced. bBb does not seem interested in restoring these sounds to some imaginary original purity. The records enter as damaged evidence. A fragment can be heard, obstructed, contradicted or placed beside a radio transmission that belongs to another historical speed entirely.
The multiband radios introduce the opposite uncertainty. A record holds sound fixed in a groove; radio arrives from somewhere else at the moment of reception. The source may be distant, unstable or only partially intelligible. A voice or burst of music can enter without having been invited into the performance, after which Rubin and Küchen must decide how to live beside it. The radio is therefore both an instrument and an unpredictable third musician. It carries the outside world directly into a session otherwise built around close listening between two people.
These old and immediate media meet inside the narrow bodies of the horns. Küchen’s sopranino saxophone occupies a high, concentrated register where melody can quickly become cry, whistle, air current or tiny mechanical complaint. Rubin’s trombone possesses a much larger physical span, capable of broad low pressure, unstable glissandi, muted speech and metallic interruption. Their instruments appear naturally opposed in size and register, yet both depend upon columns of breath negotiating tubes, curves and resistance. The duet can therefore move between obvious contrast and the more mysterious moment when it becomes difficult to determine which player produced a particular scrape, exhalation or wounded animal sound.
The absence of a conventional rhythm section does not remove rhythm. Breath has duration. A radio signal repeats. The turntable rotates. A mute is inserted or removed. A 78 clicks at a mechanically enforced speed while human players stretch and contract around it. Small percussion produces impulses that may establish a temporary grid before the horns pull away. Rhythm exists here as the timing of encounters rather than as a beat everyone must obey.
This is one distinction between free jazz and the territory bBb often occupies. Free jazz may retain the emotional profile of jazz even while harmony and meter explode: propulsion, themes, collective peaks, rhythm-section energy and individual voices pushing toward intensity. European free improvisation can begin farther outside that inherited architecture. A sound does not need to function as a note, a phrase does not need to lead toward another phrase, and silence need not represent a pause before the real music resumes. The players discover what each sound is capable of becoming after its normal assignment has been removed.
That does not make Tape 5 cold or academic. The duo describes its own practice as “everyday music for distracted times,” with jazz eventually falling over everything “like a glowing blanket.” That phrase catches the peculiar warmth within the method. Radios, worn tape and old records could easily produce austere conceptual art, but Rubin and Küchen remain physical, comic and alert to pleasure. Breath sputters, objects refuse cooperation, and grand historical machinery is continually reduced to two people making decisions in a room.
Their description of “archaeologically colored sound-bearing artefacts” is equally revealing. Archaeology does not restore the past to life exactly as it was. It uncovers fragments, studies their placement and constructs provisional relationships among incomplete remains. bBb does something similar with recorded material. A 78-rpm fragment cannot explain the society that made it; a radio voice cannot provide its full surrounding context; the reused tape cannot disclose everything once recorded on it. The musicians do not solve these absences. They make the absences audible.
The title appears to supply a political instruction. The release credits “Sometimes, history needs a push” to Vladimir Lenin, though the attribution is part of the artists’ presentation rather than something the music asks us to accept as doctrine. Throughout the tape series, bBb uses quotations about fear, tyranny, lying, freedom and political manipulation. The sentences are too severe to function merely as quirky track names. They form a textual atmosphere around improvisations concerned with unstable information and the difficulty of distinguishing memory, evidence and authority.
“History needs a push” can be heard optimistically: circumstances do not change by themselves, and human action can move society across a bridge. It can also sound ominous. Nearly every political force believes history should be pushed, particularly when other people are expected to absorb the consequences. The suitcase on the cover contains that ambiguity. Is somebody helping it across, shoving it aside, or leaving it for the next traveller to inherit?
The bridge itself is modest. It does not span an ocean or connect monumental structures. It crosses reeds and marshy ground, surrounded by winter vegetation and ordinary wooden posts. History here is not a parade passing beneath statues. It is the small route between two locations, the suitcase somebody carried, the bench where they stopped and the decision to continue. The grandeur of the title is quietly contradicted by the scale of the photograph.
That modesty is connected to the recording process. Two-track tape cannot offer unlimited correction or infinitely rearrangeable perspective. There is nowhere to hide a performance beneath later production. Rubin and Küchen must accept the relative positions of their sounds as they happen, while the recycled tape adds another layer of material resistance. The machine does not neutrally preserve their choices. It presses them into a surface with its own age and temperament.
This creates a recording that is simultaneously an event and an object. The improvisation occurred once, but the tape makes that temporary relationship repeatable. Each replay returns the same accidents, pauses and radio intrusions, gradually turning spontaneous decisions into a composition listeners can memorize. Improvisation becomes history almost immediately. What had no fixed route while being played becomes a road every future listener must travel in the same order.
Yet no two hearings are exactly equivalent. At first, the radios and records may seem like foreign material interrupting two horn players. Later, the horns may begin sounding like displaced recordings themselves, while the mechanical sources appear strangely alive. Attention reorganizes the hierarchy. Background becomes signal, instrumental technique becomes environmental noise, and an apparently incidental crack may suddenly connect two larger regions of the performance.
That perceptual instability is what the design prepares us for. The cover looks orderly, almost conservative, while its central photograph poses an unresolved question. The typography promises a document; the suitcase supplies a mystery. Tape 5 behaves similarly. Its presentation is restrained, but the sound world refuses stable classification. Jazz, field recording, radio art, musique concrète and free improvisation pass through without any one category successfully claiming the entire case.
Martin Küchen brings a long history in European improvised music, including Angles, Trespass Trio and numerous collaborations in which political grief, melodic force and abrasive sound coexist. Ola Rubin’s trombone work extends through Swedish Fix, Lazy Rude Monk, Semla Empanada and several duo settings. In bBb, neither player merely imports a recognizable personal style. The project gives them a shared laboratory where the cultural history surrounding their instruments can be mixed with technologies that interrupt instrumental mastery.
That interruption may be one reason the music feels so alive. A highly experienced improviser risks becoming fluent enough to predict their own freedom. Radios, old records, awkward objects and deteriorating tape restore uncertainty. The players cannot completely control what enters or how the recording surface will receive it. Their experience is used not to eliminate the unexpected, but to recognize what the unexpected has made possible.
Tape 5 ends the initial run of five reel-to-reel installments, but it does not provide a conclusion in the ordinary sense. One long performance finishes because the tape, concentration or chosen duration reaches its border. The suitcase remains beside the bridge. The quotation remains unresolved. History may have moved slightly, though whether it was pushed by the musicians, the machines, the discarded recordings or the listener cannot be determined.
That uncertainty is the real subject. bBb does not present history as an orderly sequence preserved in correct containers. History leaks through obsolete media, survives attempted erasure, interrupts current broadcasts and changes meaning according to whatever is placed beside it. The duo listens inside that leakage. A trombone opens, a tiny saxophone answers, a record rotates, a voice arrives from nowhere and worn magnetic particles hold the entire encounter just long enough for someone else to find it.
Anyone who recognizes the photograph’s location, the 78-rpm sources or the radio material may possess another corner of the evidence. But complete identification might not solve the mystery. The suitcase matters because we cannot see everything packed inside it. For thirty-two minutes, Rubin and Küchen open it without emptying it.

The Strange Girls - 2022 - It's OK To Be Happy (1999-2001)

Fördämning Arkiv – F-ARKIV 8

 The cover looks less like album artwork than a damaged memory somebody managed to rescue from a box. Two figures occupy an ordinary patch of grass near a hedge and a set of tall metal poles. One appears suspended in a rounded swing while the other stands farther back, but the photograph is too degraded to settle comfortably into description. Vertical scratches and seams divide the image into panels. Faces, gestures and distances have been partially swallowed by reproduction. It could be childhood documented from across a yard, a still from an abandoned home movie, or evidence from a day whose emotional importance was not understood until years later.

That uncertainty is an exact entrance into The Strange Girls. It’s OK To Be Happy gathers recordings made between 1999 and 2001 by Clayton Noone, Kaaterama “Motty” Morehu and Jon Arcus, three people in Dunedin making what Noone later called clean, chord-based country-rock songs. Clean is a wonderfully relative word here. The basic materials may be chord changes, guitars, drums and voices, but they reach us through muffled recording, tape damage, room sound and the unstable surfaces of New Zealand’s deep DIY underground. The songs are clean in intention, perhaps, while everything carrying them has acquired weather.

The first song, “Satan,” is also the first song from the first gig The Strange Girls ever played. That kind of beginning usually disappears. Bands rehearse, fail, reorganize themselves and later construct a cleaner origin story from whatever survives. Here the first public moment is placed at the entrance of an album assembled more than twenty years later. The recording does not arrive as an embarrassing preliminary sketch that must be excused before the mature work begins. It becomes the foundation stone.

Calling a first song “Satan” might suggest theatrical evil, metal spectacle or deliberate provocation, but The Strange Girls belonged to a musical culture where grand words could be placed inside deliberately reduced circumstances. Satan does not need thunder, fire or expensive production. The name can hang above a few people in a room, an unstable chord and a recording device struggling to contain what is happening. Cosmic conflict is brought down to household scale. The prince of darkness has arrived, but there may not be enough microphone cable.

That shrinking of mythology is part of the group’s beauty. Their songs carry titles such as “Control,” “Thug,” “In a Passionate Mood,” “Truly” and “Wasp,” words that appear direct enough to explain themselves until the music surrounds them with ambiguity. The Strange Girls do not build elaborate lyrical architecture around these terms. They let a small word sit inside damaged sound until it begins accumulating private associations. Control can mean discipline, emotional restraint, domination or the impossibility of holding a recording together. Truly can be an oath, a hesitation or the beginning of a sentence nobody manages to finish.

The group developed partly from the same Dunedin environment that allowed noise, folk, damaged pop and free playing to occupy the same social rooms. Noone’s earlier work in Armpit had embraced a more openly abrasive and collapsing form of rock. The Strange Girls did not abandon that freedom when they moved toward songs. They placed freedom inside the song form. Chords may be recognizable, but they are not required to behave professionally. Timing can sag, voices can sit behind the instruments, and distortion can obscure exactly the detail a commercial recording would have pulled forward.

This makes the album’s supposed country-rock identity especially interesting. Country music depends heavily upon direct emotional communication, familiar structures and the feeling that a song can be carried without elaborate equipment. The Strange Girls preserve those qualities while removing almost every guarantee normally attached to them. The listener receives the chord, ache and outline of the song, but the route has been damaged. It is country music transmitted through a wall, remembered after sleep or played from a cassette found beneath the seat of a car that no longer runs.

“Control” and “Girl by a Stream” establish the group’s ability to make repetition feel emotional rather than merely formal. Minor chords and persistent strumming do not necessarily lead toward a dramatic chorus or instrumental release. They create a place where feeling can remain without being resolved. “Girl by a Stream” is especially suggestive because the title offers an apparently peaceful image while the music belongs to a much more unstable emotional climate. A stream moves continuously, but the person beside it may be unable to move at all.

The Strange Girls’ lo-fi character is not only an aesthetic surface. It preserves the social conditions under which the music existed. These recordings were not waiting for a larger industry to notice and complete them. They circulated through tiny editions, lathe-cut records, cassettes and CD-Rs, formats that could be produced because someone cared enough to manufacture a small number without needing permission from a market. A song might reach twenty people, then disappear into cupboards, private collections and obsolete computer drives. Scarcity was not always manufactured exclusivity. Sometimes it was simply the natural size of the available machinery.

Root Don Lonie for Cash, the label Noone operated, belonged to that homemade ecology. Its name already rejects clean cultural presentation. It sounds like a mistranslated business instruction, a memorial to an unknown person, or a demand written on the back of a photograph. The label issued music because music had been made, not because every release could be translated into a stable product identity. Cassettes, tiny CD-Rs and lathe cuts became containers for whatever had happened recently enough to preserve.

The Strange Girls sound deeply connected to that attitude. They are not careless, but they do not equate care with correction. A recording can contain noise and still be treated as precious. A voice can be hard to hear and still carry the song. A photograph can be scratched almost beyond recognition and still deserve the front cover. Preservation does not always restore an object to imagined perfection. Sometimes it protects the damage because the damage is part of the object’s journey.

“Thug” and “Lyric” close the first side at opposite scales. “Thug” receives enough time to establish weight and atmosphere, while “Lyric” lasts less than two minutes, almost as though the title names a fragment rescued without the larger song that once surrounded it. Placing a piece called “Lyric” inside music whose words may be partially obscured is quietly funny. The lyric exists, but it refuses to behave like the sole delivery system for meaning. Guitar texture, tape grain and the distance of the voice communicate alongside language.

The second side opens with “In a Passionate Mood,” another title that sounds unusually formal for such weather-beaten music. Passion is not presented as operatic display. It is a condition the recording enters while remaining physically restrained. This may be one reason the album feels more emotionally convincing than records that announce feeling through technical emphasis. The Strange Girls do not increase fidelity, vocal volume or arrangement size to prove that passion has arrived. The mood exists within the same modest equipment and bodily limitations as everything else.

“OK” sits near the center of the album’s philosophy. Those two letters can mean genuine acceptance, reluctant agreement, emotional survival or the smallest answer a person can give when language is exhausted. It is not the same as excellent, healed, triumphant or complete. OK is sufficient. The title of the collection works similarly. It’s OK To Be Happy does not order anyone to become happy or claim that happiness erases sorrow. It grants permission.

That permission becomes more complicated because the collection appeared after Motty Morehu’s death in 2019. The title does not transform into grief merely because we know one of the central musicians had died, but knowledge changes the light around it. These recordings contain a living person singing and playing during years when nobody involved knew exactly how the material would later be assembled or heard. Happiness, preserved beside absence, does not betray the person who is gone. It becomes part of what their life continues giving.

This may be the most generous meaning available in the title. Grief can make happiness feel disloyal, as though continuing to experience pleasure reduces the seriousness of the loss. It’s OK To Be Happy rejects that hidden punishment. The life mattered enough to produce music, friendship, jokes, performances and memories. The loss remains enormous because those things existed. Happiness afterward does not cancel the price. It carries evidence of what made the price so high.

“Sleep” deepens that atmosphere through its very smallness. Sleep is restoration, disappearance, vulnerability and a rehearsal for absence, all contained in an ordinary nightly act. In lo-fi recording, sleep also describes the state of many sounds on the tape. Details seem buried but not dead. They can be awakened by attention. A voice that initially appears too distant begins to reveal shape after repeated listening. Noise once heard as interference becomes the room itself breathing around the performance.

“Truly” follows with a title that seeks certainty but cannot guarantee it. Truth in these recordings does not depend upon pristine documentation. The microphone may distort, the source may be many generations removed and the circumstances may be poorly remembered, yet the performance still tells the truth that it occurred. Three people occupied a room, listened to one another and produced something that could not be recreated after the fact.

“Wasp” closes the album with the smallest creature and the longest running time. A wasp can be nearly invisible until its sound enters the room, at which point attention becomes absolute. It is delicate, mechanical, social and dangerous. That makes it a useful final emblem for The Strange Girls. Their music is physically modest but difficult to ignore once heard properly. It carries a buzz inside the song form, an irritation or electric life that prevents the chords from becoming comfortable background.

The sequence is carefully shaped enough to feel like the band’s lost first album rather than a historical folder arranged by date. This is an important distinction. Chronology would tell us what happened in order; sequencing tells us what the surviving material can become now. The 2022 edition does not pretend the trio consciously recorded these ten songs as one LP. It asks whether an album was latent inside the scattered archive, waiting for somebody with enough distance to recognize its outline.

Fördämning Arkiv was especially suited to that work. The Swedish label emerged from a fascination with small-edition New Zealand releases, including lathe cuts whose obscurity was part of their actual manufacturing history rather than a later collector mythology. The geographical distance is beautiful: music made privately in Dunedin at the turn of the millennium is gathered two decades later by listeners in Gothenburg, pressed into five hundred LPs and sent outward again.

That route demonstrates how underground culture actually survives. It is rarely a straight ascent from obscurity to recognition. The music passes sideways through enthusiasts, trades, blogs, packages, old hard drives, record shops and people who remember names that search engines barely recognize. One person’s private enthusiasm becomes another person’s label project. A photograph is located. A musician writes notes. Someone masters the damaged recordings without bleaching away their age. The album that never existed begins occupying shelves.

The cover preserves that sideways movement. Its image does not promote the musicians or establish a fashionable visual identity. It withholds almost everything. We see distance, play equipment, vegetation and people whose identities have been softened by reproduction. The photograph’s damage resembles the music’s recording texture, but neither should be mistaken for emptiness. The missing information creates attention. We look harder because the image will not surrender itself immediately.

A swing is also an ideal object for music assembled from repetition. It travels forward and backward without progressing geographically, yet every return is altered by momentum, gravity and the body. Songs like these can circle a few chords for minutes without remaining still. Each repetition carries the memory of the previous one. The listener changes while the figure moves through the same arc.

The title therefore contains a larger philosophy of underground music. It is acceptable for art to be small, damaged, sincere, funny, emotionally excessive and technically incomplete. It is acceptable for a group to leave behind scattered objects rather than a career shaped for historical convenience. It is acceptable for happiness to appear inside downer rock, and for sadness to remain inside an album whose name offers permission to feel otherwise.

Motty’s death closed one version of The Strange Girls, but it did not erase the relationships preserved in these tapes. Jon Arcus’s departure after the early trio period did not make these years preliminary or lesser. Clayton Noone’s later work did not replace what happened here. Every phase remains complete in the particular connections it formed.

It’s OK To Be Happy is valuable because it does not clean those connections into a conventional origin story. It leaves the scratches on the photograph, the muffling around the voice and the uncertainty around the scene. We are allowed to receive the music without owning every fact that produced it. Somewhere inside the grain, three people are still playing the first song at their first gig, before any of them knows how far the sound will travel.

Blod - 2022 - Pilgrimssanger

Discreet Music – 08

 The church on the cover is almost aggressively ordinary. No soaring Gothic ceiling, stained-glass revelation or divine light descends from above. A small cross stands on an altar inside a room containing plain chairs, narrow windows and the accumulated quiet of local meetings. The image has been reduced to a rough burgundy screenprint, its details partially swallowed by ink until the sanctuary resembles a memory of a photograph rather than a photograph itself. BLOD and PILGRIMSSÅNGER are written around it in uneven letters that appear handmade, patient and slightly vulnerable. This is not Christianity presented as empire, spectacle or architectural triumph. It is Christianity as a room people must unlock, heat, clean, arrange and return to week after week.

Pilgrimssånger means “pilgrim songs,” but the journey here does not cross exotic continents or dramatic wilderness. It moves through parish halls, small congregations, family histories, awkward singing, loneliness, obedience, communal warmth and fear. Gustaf Dicksson approaches Swedish Christian culture through the modest sounds by which belief enters everyday life: upright organ, piano, acoustic guitar, recorder, uncomplicated percussion and voices that do not conceal their human limits. These are not concert-hall settings of sacred material. They resemble songs performed by people who sing because singing together is part of how they remain together.

That resemblance produces immediate uncertainty. Is Blod reconstructing a beloved form, examining its damage, parodying its mannerisms or surrendering sincerely to its promise? The album refuses to choose one position for the listener. Reverence and discomfort coexist. A melody can be tender enough to sound inherited from childhood, while the recording around it feels unstable enough to suggest that childhood has become difficult to revisit. The organ can offer shelter and confinement in the same chord. A communal voice can mean fellowship, social pressure or both at once.

This ambiguity is not a weakness in the album’s point of view. It may be the point. Religious life rarely divides cleanly into faith on one side and criticism on the other. A person can love the songs, distrust the leader, believe in God, fear the congregation, remember genuine kindness and carry injuries received beneath the same roof. Pilgrimssånger treats parish culture as a complete human environment rather than a theological position to approve or reject. The music recognizes that belief is lived among personalities, habits, authority structures, shared meals, private prayers and ordinary failures.

“Tänder ett ljus,” “Lights a Candle,” begins with the smallest possible act of illumination. A candle does not defeat darkness. It changes the immediate relationship to it. Its light is local, temporary and physically dependent upon a wick that consumes itself while shining. That makes it a more suitable emblem for Blod than a triumphant sunrise. Dicksson’s fragile voice, the slow piano movement and the modest organ tones do not announce certainty. They create enough warmth for a person to remain present.

Lighting a candle is also something one can do when language has failed. It may accompany prayer, mourning, gratitude or the simple recognition that somebody matters. The act does not require a complete explanation of suffering before it can be performed. Pilgrimssånger repeatedly values these small devotional gestures over large doctrinal declarations. The person may not understand the entire darkness, but can still place a light inside it.

The roughness of the performance is essential. A more technically accomplished singer might transform the song into an interpretation, inviting admiration for control and emotional delivery. Dicksson’s voice sounds closer to participation. He does not stand apart from the congregation as its appointed professional. He sounds like another person in the room, singing because the song would be incomplete if everyone waited for the best singer to begin.

“Du kan sjunga fritt,” “You Can Sing Freely,” extends that invitation. Freedom here does not mean unlimited virtuosity or self-expression detached from other people. It means that an imperfect voice is permitted to enter. Within a church setting, congregational singing creates a peculiar equality. Trained and untrained voices occupy the same melody, and individual errors may disappear inside the collective body. The song belongs to everyone capable of breath.

Yet singing freely inside a community always contains a tension. The person is free to sing, but generally within words, beliefs and melodies already chosen. The congregation offers a language through which emotion can be expressed, while also establishing the boundaries of acceptable expression. Blod’s loose timing and unstable instrumentation make that contradiction audible. The song carries communal encouragement, but the edges refuse complete obedience.

The guest voices help prevent the album from becoming a solitary artist’s impression of fellowship. Elin Engström and Anna Johannesson do not appear as polished choir singers placed behind a principal performer. Their voices and percussion widen the social field. The ensemble sounds assembled from people who know the material well enough to join but not so professionally drilled that every human difference has been removed.

“Blodspilar” is brief and outwardly cheerful, built from rickety drums, organ, guitar and recorder. The recorder is a particularly potent sound in this context. For many listeners it carries childhood, school music, beginner technique and communal education. It is one of the first instruments given to children because producing a recognizable note requires relatively little machinery, though producing a beautiful one remains another matter entirely.

Blod does not clean the recorder of those associations. Its innocence remains slightly awkward, which gives the piece a peculiar honesty. The music sounds like a small group attempting something larger than its resources, and that attempt becomes more affecting than perfect execution would have been. Faith communities have often produced records under exactly those conditions. People with limited equipment and technique made music because the message mattered more than whether the wider culture considered the result accomplished.

Collectors later call such records private press, outsider, devotional folk or amateur psych, turning sincere local artifacts into desirable aesthetic objects. Pilgrimssånger is aware of that history but does not merely imitate its surface. Dicksson understands that the unevenness cannot be applied like a filter. It must emerge from actual risk, from allowing vulnerable performances to remain exposed rather than correcting them into tasteful lo-fi decoration.

“En sång till Afrika,” “A Song to Africa,” introduces one of the record’s most uncomfortable parish memories. Christian congregations throughout Europe and North America have long constructed distant places as recipients of missionary concern, charitable imagination and simplified moral stories. Africa can become less a continent of countless cultures and histories than a symbolic location onto which the congregation projects generosity, danger, poverty, conversion and its own spiritual importance.

The title’s wording is revealing. It is not necessarily a song from Africa or with Africa, but a song directed toward it. Distance remains intact. The people singing may care sincerely while knowing remarkably little about the people imagined on the other side of the song. Love can cross distance, but so can paternalism. Pilgrimssånger does not need to issue a verdict for that tension to become present. The handmade innocence of parish music can carry assumptions much larger than its performers understand.

This is one of the album’s deeper truths about community. Harm is not always delivered by people who feel hateful. It may travel through inherited ideas, benevolent language and institutions convinced of their own goodness. At the same time, imperfect understanding does not automatically make every act of care false. People donate, pray, travel, build relationships and sacrifice because they genuinely believe another life matters. The moral difficulty lies in separating love from the structures that redirect it toward control.

“Kärlek och förståelse,” “Love and Understanding,” begins the second half by naming two values almost nobody would openly oppose. Yet the music is among the album’s most agitated. Recorder, forceful drums, distorted guitar and dramatic keyboard strikes turn a reassuring phrase into a much more volatile demand. Love and understanding sound simple when printed on a church banner. They become difficult when applied to real people whose pain, choices or doubts disturb the community’s order.

Understanding requires listening beyond the point of comfort. Love requires accepting that the person being loved may not become the person the institution hoped to produce. The song’s heavier arrangement seems to press against the gap between declared values and lived practice. The words remain beautiful, but beauty alone does not guarantee their fulfillment.

This is where Blod’s method of finding beautiful things inside ugly contexts becomes especially clear. The album does not expose contradiction in order to announce that sincerity is foolish. It protects sincerity from the systems that repeatedly misuse it. Love and understanding remain valuable precisely because institutions so often invoke them without paying their full cost. The music becomes rougher as if trying to rescue the words from their decorative use.

“Låt kärleken slå rot,” “Let Love Take Root,” returns to organic imagery. A root is hidden work. It grows beneath visibility, draws nourishment, stabilizes the plant and allows future life to rise above ground. Asking love to take root is different from asking it to appear. Appearance can be immediate and performative. Rooted love requires time, soil, repetition and care beyond the moment when anybody is watching.

The metaphor also accepts that love is affected by where it is planted. Community can provide rich ground, or it can constrict the roots until growth becomes distorted. Faith can nourish love through service, forgiveness and recognition of sacred value in other people. It can also become entangled with fear, authority and exclusion. The song’s modest scale prevents the image from becoming a slogan. It sounds less like a command to others than a prayer that love might survive the conditions surrounding it.

“Vårens första skratt,” “The First Laugh of Spring,” introduces joy without pretending winter never existed. The first laugh matters because silence and cold preceded it. Spring does not erase the season that came before; it proves that the previous condition was not permanent. Pilgrimssånger’s joy works in this seasonal way. It is not an uninterrupted spiritual mood available to anyone with sufficient faith. It appears briefly within anxiety, isolation and doubt.

A church community can produce this kind of joy through surprisingly ordinary means. Someone arrives early with coffee. A child laughs during a solemn moment. An elderly person is remembered. Voices that sounded weak individually become strong together. A person who spent the week alone is addressed by name. None of these acts solves the theological or institutional problems surrounding them. Their goodness remains real anyway.

That refusal to surrender genuine goodness to criticism is one of the album’s strongest qualities. It would be easy to make parish culture grotesque, naïve or sinister. It would be equally easy to romanticize it as a lost world of fellowship. Dicksson allows kindness and discomfort to remain attached. The congregation can wound and shelter, sometimes through the same relationships.

“Oroskällan” closes the album by moving away from the folk and parish-band arrangements into a more meditative electronic space. The title can be translated as “The Source of Anxiety” or “The Well of Worry,” and it carries an additional connection to Dicksson’s collaborative project of the same name. Synthesizer tones establish a dark, slowly changing environment while his voice becomes almost conversational. After an album of communal forms, the listener is left near the private origin of fear.

Anxiety often behaves like a source of water hidden underground. A person experiences its effects long before locating where it begins. It feeds thoughts, physical sensations, avoidance and interpretations of the world, but the source may be inaccessible or distributed across many earlier experiences. Religion can offer language for bringing that anxiety before God. It can also enlarge anxiety through judgment, impossible standards and the fear that doubt itself is a moral failure.

The closing piece does not resolve this contradiction. Its electronics create a space closer to solitary contemplation than collective worship. The parish room has emptied. Chairs remain in rows, but the person who stayed behind can no longer rely upon everyone else’s singing to carry the melody. Faith must now survive contact with the nervous system of one individual.

This movement from candle to anxiety gives the album a quiet narrative. It begins with an action that creates light and ends by descending toward the place from which darkness rises. Between those points, people sing freely, attempt communal joy, imagine distant service, ask for love and wait for spring. Pilgrimage is revealed not as steady progress toward spiritual certainty, but as repeated movement between fellowship and solitude.

The cover room contains that entire journey. During worship it may fill with music and bodies. Later it becomes empty architecture. The cross remains whether the individual feels anything or not. For some believers, that continuity offers reassurance: faith does not depend upon emotional intensity. For others, the same fixed symbol can feel indifferent to human distress. The screenprint holds both possibilities. Its dark ink surrounds the altar while also defining the light areas through which the room remains visible.

The handmade sleeve, lyric booklet and insert extend the parish aesthetic into the object itself. This is not sacred music packaged as luxury transcendence. The physical record resembles something produced by a small community with available tools. Screenprinted color varies, ink carries texture, and the accompanying texts require the listener to handle separate pieces. The record becomes less a finished commodity than a small kit for assembling attention.

That presentation also fits Discreet Music’s broader role in Gothenburg. The label and shop operate as infrastructure for artists whose work may not fit cleanly into ordinary markets. There is a parallel with parish culture here. Both create rooms, maintain networks, gather people, distribute objects and depend upon labor that may remain invisible to outsiders. One structure is religious and the other artistic, but both ask what can be sustained when participants contribute because the activity matters beyond immediate profit.

Blod belongs to the orbit around Förlag För Fri Musik, Enhet För Fri Musik and other overlapping Gothenburg projects where songs, noise, home recording, folk memory and social relationships continually pass through one another. Pilgrimssånger does not approach church music from an isolated academic distance. It treats parish forms as another vernacular tradition available for lived, imperfect reuse.

The word “pilgrim” finally becomes important because a pilgrim is neither settled nor entirely lost. A destination is believed to exist, but the road still has to be walked through weather, exhaustion and uncertainty. Pilgrimage allows doubt to become part of movement rather than proof that movement has failed. The person can fear, question, stop, receive help and begin again.

Pilgrimssånger does not demand that the listener share its belief. It asks the listener to recognize what belief feels like when carried by ordinary people rather than represented by institutions speaking at maximum volume. It can sound hopeful, embarrassing, consoling, coercive, childish and profound within the same few minutes because religious life has always contained those contradictions.

The album’s imperfections protect it from becoming propaganda. Propaganda presents certainty without cost. These songs crack, drift and strain. Their belief is audible alongside the difficulty of believing. The people represented here are not marching confidently toward heaven. They are trying to keep one another company while travelling in its direction.

That may be why the record’s light feels credible. It is not the light of someone who has never encountered darkness. It is the candle lit by someone who knows the room will become dark again and chooses to light it anyway. The flame will consume itself. The congregation will eventually disperse. Leaders will fail, children will grow into questions, and every voice will one day leave the room.

Still, the song is sung. Somebody hears it. Love is asked to take root in imperfect soil, and for a moment several fragile voices become one body without ceasing to be fragile. Pilgrimssånger finds holiness not in escaping that condition, but in continuing together through it.

Goat - 2022 - Oh Death

Rocket Recordings – LAUNCH287

 The title says death, but the cover refuses to dress for a funeral. Enormous legs in red shoes frame a crowded ceremonial scene. Goat heads guard a triangular structure crowned by a white tooth. Piano keys form roads and floors beneath bodies, horns, animal shapes, staring eyes and repeated patterns that seem capable of reproducing forever. Everything is eating, dancing, falling, watching or being transformed into something else. Death has entered, but it cannot persuade anybody to sit still.

That visual contradiction is the album’s governing energy. Oh Death does not treat mortality as blankness, silence or final withdrawal. It treats death as one stage inside a larger circulation of bodies, rhythm and matter. A person disappears, but the beat has already entered other people. The living carry gestures, stories, fears, melodies and physical habits inherited from those who are gone. Goat’s answer to death is therefore not denial. It is intensified participation. If life is temporary, then the drums must be struck while hands are available.

This was the group’s first full studio album in six years. Their previous record had been called Requiem, which made the long silence afterward appear suspiciously conclusive. A band already hidden behind masks, shifting identities and a deliberately unreliable origin mythology could have vanished without issuing a formal explanation. Instead, Goat returned with an album whose opening song is called “Soon You Die,” as though the appropriate way to announce survival were to remind everyone that survival remains temporary.

The record begins with a fragment of the old childhood rhyme about seeing a hearse and realizing that one day it will carry you. It is a morbid piece of playground folklore, death converted into something children can repeat rhythmically before they fully understand its scale. Goat immediately turns that memento mori into propulsion. Drums begin advancing, fuzz guitar tears across the stereo field, and the voices reduce mortality to a blunt communal chant. You will die. The reason may remain unavailable. The useful question is what the body does before then.

“Soon You Die” contains the whole album in miniature. The opening words establish inevitability, but the music refuses paralysis. Guitar bends and scorches with the extravagant physicality associated with Eddie Hazel, while the percussion behaves less like accompaniment than a crowd gathering around the song. Goat’s singers do not offer the private confession of a single narrator. Their voices arrive as proclamations, warnings and shared instructions. The self becomes less important than the ritual passing through it.

The masks matter here. Rock music often teaches listeners to connect every sound to an identifiable personality, biography and marketable face. Goat continually interrupts that transaction. The costumes may create spectacle, but anonymity also shifts attention away from the ordinary celebrity machinery that converts music into an extension of individual fame. The musicians become temporary occupants of roles. A performer can leave, another can enter, and Goat remains a larger creature whose exact anatomy is intentionally difficult to confirm.

That does not mean there are no individuals inside the music. The playing is too physically specific for that. Hands strike skins, fingers pull strings, and voices strain against the force surrounding them. But the album treats individuality as something contributed to collective motion rather than something elevated above it. The rhythm does not ask who receives credit for beginning the dance. It asks whether everyone else will enter.

“Chukua Pesa” contracts the opening explosion into a shorter, more hypnotic piece. Its title is Swahili and can be read as an instruction involving taking money, placing commerce beside an album preoccupied with death, nationhood, blessing and impermanence. Money is one of humanity’s great attempts to make value portable and survivable. It can cross distances, outlive owners and continue directing behavior after the labor that produced it has been forgotten. Goat places the phrase inside a piece that feels older and stranger than any financial system, letting repetition expose how temporary the supposedly permanent arrangements of society may be.

The group’s use of sounds associated with African music has always been central to both its appeal and the questions surrounding it. Goat describes its music as world music in the most literal sense, a field in which psych rock, funk, folk, jazz, post-punk and geographically dispersed rhythmic traditions can interact. That openness can be exhilarating, but it should not turn distinct musical cultures into anonymous mystical ingredients. Oh Death is strongest when its references behave as active relationships rather than exotic decorations, when the musicians acknowledge through their playing that every rhythm arrived through actual communities, histories and people.

“Under No Nation” makes that refusal of borders explicit. The bass and drums produce a severe, elastic funk while guitar arrives in compact scratches, fuzz detonations and wah-wah pressure. The title imagines freedom from the nation as an organizing identity, but the song does not replace politics with passive universalism. Its groove feels demanding. To stand under no nation means losing the protection, mythology and ready-made belonging a nation supplies, while also escaping the command to treat strangers as enemies because a border assigned them elsewhere.

Goat announced the song through one of their deliberately ridiculous myths, claiming that the gods had delivered its manuscript at a drunken Round Table of Funk because humanity needed to start grooving properly again. The joke contains a serious idea. Dance can produce a temporary form of citizenship. People with incompatible languages and histories can agree upon pulse before they agree upon doctrine. For several minutes, the body belongs less to a nation than to the rhythm moving through the room.

That does not make dance politically innocent. Music can be marketed, stripped of context and used to sell fantasies of borderless togetherness while the musicians and traditions being borrowed remain unequally valued. Goat’s costume mythology risks encouraging listeners to hear all non-Western reference points as one generalized zone of ritual mystery. Yet the unruliness of the actual recordings repeatedly exceeds that simplification. The music does not become a smooth multicultural showroom. Its ingredients scrape against one another, preserving difference through friction.

“Do the Dance” turns instruction into gleeful coercion. Its heavy double-drum stomp carries a touch of glam rock and the martial bounce associated with Adam and the Ants, but Goat stuffs that framework with enough percussion and shrieking color to make the historical reference unstable. The song knows there is something faintly absurd about demanding spontaneous movement. Dancing is supposed to be freedom, yet someone is giving orders. The contradiction becomes part of the fun.

The title can also be heard as the simplest answer to mortality on the record. Theology may remain uncertain. The cause of death may be hidden. History may misidentify what a life contributed. But a living body can still move beside another living body. Dance is meaning produced without waiting for a complete explanation. It does not defeat death, but it prevents death from owning the whole interval before its arrival.

“Apegoat” provides the first short rupture in the sequence. These compact transitional pieces are important because Oh Death is mixed and arranged with almost comical density. The major tracks arrive packed with percussion, distorted guitars, voices, horns and effects. Without openings in the structure, the album’s intensity could become a single unbroken surface. “Apegoat” creates a side chamber where the listener can briefly examine the strange architecture before being pulled back into it.

The word itself joins evolutionary ancestry to the band’s chosen animal. Goat’s mythology frequently treats human, animal and spirit as porous categories. The cover performs the same operation, merging limbs, horns, faces, teeth and instruments until identity becomes anatomical collage. This is not nature presented as a peaceful alternative to civilization. Nature on Oh Death is appetite, reproduction, decay, pleasure and mutation. The goat does not symbolize innocence. It survives by eating almost anything.

“Goatmilk” begins the second half with one of the album’s richest mixtures of groove and woodwind color. Flute and saxophone loosen the hard edges of the rhythm while also opening a route toward free jazz. The title suggests nourishment produced by the group’s own symbolic animal, as though Goat has become both performer and food source. Milk sustains early life, but here it is delivered through fuzz, breath and rhythmic pressure rather than pastoral calm.

The horns do not behave as expensive ornaments brought in to certify musical sophistication. They seem to have grown inside the percussion. Their phrases can be melodic, abrasive or environmental, moving between recognizable jazz language and the cries of instruments being tested at their physical borders. Goat’s greatest arrangements often make it impossible to tell whether a sound has entered as foreground or atmosphere. By the time the ear identifies it, it has already changed the behavior of the whole track.

“Blow the Horns” makes that instruction explicit and then couples it with a lyric concerning the arrival of a child. Birth and announcement have long belonged together. Horns call communities toward ceremonies, danger, worship, war and royal arrival. Here the birth does not contradict the album’s fixation on death. It completes it. Every birth introduces another death into the future, but it also enlarges love, responsibility and possibility in the present.

The guitar harmonies briefly recall the paired leads of Thin Lizzy, a reference that sounds almost startlingly conventional inside Goat’s shifting world. Yet those harmonies are not used to stabilize the music into classic-rock familiarity. They become another bright ceremonial language passing through. Goat can absorb a recognizable rock gesture without allowing it to dictate the song’s entire identity.

This is one reason Oh Death avoids sounding like a collection of record-shop references despite the ease with which individual influences can be named. Eddie Hazel, Afrobeat, desert blues, free jazz, post-punk, glam, folk ritual and psychedelic rock are all audible, but Goat does not line them up chronologically or respectfully. The band treats recorded history as simultaneous. Music from different decades and regions arrives in the same present because that is how listening actually works now. A person can encounter a Malian guitarist, a New York no-wave record, a Swedish folk melody and a Detroit funk solo within the same hour.

The danger of this simultaneity is that history can flatten into style. The achievement is that Goat often prevents that flattening through sheer commitment to physical groove. These are not references pasted onto a neutral indie-rock foundation. The rhythm changes the foundation itself. Funk is not a guitar effect; it is the relationship among bass, drums, silence and bodily expectation. Free jazz is not a burst of random saxophone; it is permission for instrumental voices to create structure through friction. Folk is not an acoustic interlude; it is material that survives because communities keep carrying it.

“Remind Yourself” is among the album’s clearest pieces of advice. Its rhythm has the playful, interlocking quality of early-1980s New York records where funk, post-punk and dance music were not yet patrolling their borders carefully. The song’s title is incomplete enough to remain useful. Remind yourself of what? That you will die, that the body is alive, that identity is temporary, that another person exists beyond your interpretation, or that joy requires active recollection?

Memory is not passive storage. A person repeatedly reconstructs the past according to present needs. Goat’s masks make that process theatrical. The band invents histories, repeats myths and refuses to clarify where documentary fact ends. This could be dismissed as gimmickry, but it also mirrors how communities create themselves. Shared identity depends upon stories people agree to carry, even when those stories contain exaggeration, contradiction and symbolic truth rather than courtroom accuracy.

“Blessings” lasts barely more than a minute and ends with piano, a surprisingly exposed sound after so much amplified pressure. A blessing is another act whose effects cannot be measured reliably. Someone speaks care toward another person without knowing whether the words will protect them, change them or even be remembered. The value lies partly in the giving. A blessing sends hope beyond the giver’s control.

The piano sounds almost domestic, as though the public ritual has briefly moved into a smaller room. Goat’s scale contracts from masked festival spectacle to keys being struck one at a time. This change does not expose the larger tracks as false. Ceremony and intimacy are not enemies. The enormous dance may be built from countless private acts of attention, just as a crowd is made from individual bodies that will eventually disappear separately.

“Passes Like Clouds” closes the album by allowing the forward charge to drift into desert-blues space. The title supplies the record’s gentlest account of impermanence. Clouds do not fail when they change shape or vanish. Passing is their nature. They hold water temporarily, alter light, cast shadows and travel beyond the observer’s horizon. Human life is more painful because consciousness attaches itself to continuity, but the same principle remains: form gathers, affects its surroundings and disperses.

The song does not end with a funeral march or final verdict. It moves outward. Guitar lines hover above a patient pulse, and the feverish density of the earlier tracks gives way to distance. After an album that repeatedly places mortality inside the body, “Passes Like Clouds” relocates it into weather. Death is no longer only the future event waiting for each person. It is the continuous transformation already occurring in cells, relationships, generations and memory.

That movement gives Oh Death an arc without turning it into a formal concept album. “Soon You Die” begins with the blunt recognition of individual mortality. “Blow the Horns” announces birth. “Blessings” sends care toward an uncertain future. “Passes Like Clouds” accepts the changing of form. Between them, dancing provides the connective tissue. Life does not pause until the philosophy has been completed.

The artwork by Felicia Nilsson and Tobias Ekberg makes this cycle visible without illustrating any single song. Teeth recur throughout the image, including the enormous tooth at the top of the triangular structure. A tooth is part of a living body, an instrument of eating, and one of the last recognizable parts to survive after softer tissue disappears. It belongs equally to appetite and archaeology. Placing it above the scene turns consumption into a kind of crown.

The large red shoes at the sides are equally ambiguous. They could belong to dancers, giants, gods or spectators whose bodies extend outside the available frame. The album’s world continues beyond the sleeve. We see only the portion of the ceremony that fits inside the object. This mirrors Goat’s anonymity. The visible performance is real, but it is never offered as the complete body behind the sound.

The black-and-white keyboard beneath the figures turns music into terrain. Bodies dance upon it, collapse across it and emerge from it. Instruments are not separate tools operated from a safe human distance. Music is the ground on which these creatures exist. The cover refuses the polite image of musicians standing beside equipment. Everything has become entangled in the act of sounding.

Chris Reeder’s gatefold design gives the illustration enough physical space to remain overwhelming. On a small digital square, the image appears as a concentrated psychedelic commotion. Across an LP sleeve, the repeated line work, tiny faces, anatomical jokes and ceremonial details become a world that can be explored while the record plays. Different vinyl colors, including orange and cloudberry-like swirls, extend the artwork’s heat into the object itself.

Goat recorded at Parkeringshuset Studio and produced the album collectively, preserving the group identity instead of assigning the music to a named central author. Linus Andersson mastered it at Elementstudio. The lack of conventional personnel credits is consistent with the masks, but it also makes the record difficult to discuss using rock criticism’s preferred method of attaching every sound to a biography. We hear the action clearly while the people producing it remain deliberately blurred.

This creates an interesting reversal. Celebrity culture gives us enormous quantities of personal information while often concealing the collaborative labor behind a finished record. Goat withholds personal identity but foregrounds collective action. The mystery is partly manufactured, of course, and anonymity itself can become a highly recognizable brand. Yet it still interrupts the expectation that listeners are owed complete access to the private selves of artists.

The Korpilombolo origin story should be understood within that mythology. Goat has repeatedly presented itself as emerging from a northern Swedish community shaped by generations of musical and spiritual exchange, but the tale functions less as verifiable local history than as the band’s creation story. Its value lies in what it allows Goat to question: whether a group must have a stable beginning, whether identity belongs to individuals or traditions, and whether myth can communicate something that literal autobiography cannot.

Myth becomes dangerous when it disguises appropriation or converts other peoples into atmosphere. It becomes useful when it reveals that every supposedly ordinary identity is already built from inherited stories. Goat lives directly inside that tension. The band’s imagery draws freely from spiritual, folk and psychedelic sources without offering a tidy guide to their origins. A listener can enjoy the ecstatic result while remaining attentive to the real histories beneath the collage.

Oh Death works because the music never asks theory to perform the body’s labor. Whatever questions surround the imagery, the record must still move, and it does. The bass repeatedly finds the exact place where stiffness gives way to dance. The drums create forward force without flattening the percussion into a metronomic grid. The guitars treat distortion as color, friction and heat. The singers refuse the psychologically detailed first-person style dominant in much contemporary songwriting, favoring short phrases that can be shouted by people who arrived without lyric sheets.

This produces an album that feels communal without requiring a community to agree upon every meaning. One person may hear spiritual rebirth, another a record assembled from beloved psychedelic and funk artifacts, another a critique of borders, and another simply an exceptionally lively half-hour. The groove holds those interpretations together without forcing them into uniformity.

The record’s brevity is part of its force. Ten tracks pass in roughly thirty-four minutes. Goat does not extend each rhythm until transcendence becomes mandatory. Songs erupt, establish their law and move aside. The short interludes prevent the major pieces from becoming interchangeable, while the final drift arrives before the album’s energy can decay into routine. Death gives the record urgency even at the level of sequencing. Nothing is granted infinite time.

That urgency connects with the album’s deepest generosity. “Soon You Die” could support nihilism, but everything that follows argues against wasting the interval. Dance. Blow the horns. Remind yourself. Give blessings. Watch the clouds pass. Mortality does not make action meaningless; it gives every action a cost that cannot be refunded.

This does not mean every death is chosen or that suffering becomes beautiful merely because survivors discover meaning afterward. Goat’s carnival cannot erase the cruelty of lives ended prematurely, anonymously or through the decisions of others. What the album can do is refuse the additional erasure of treating those lives as though nothing valuable was lost. Its volume and color insist upon the density contained inside living bodies.

The title therefore becomes less an address to death than a challenge. Death is present, acknowledged and even welcomed into the ceremony, but it will not be permitted to define life as negligible. The dancers know the floor will empty. The musicians know the final vibration will decay. The tooth above the temple knows what remains after flesh. Still, the rhythm multiplies.

Oh Death returns Goat from a six-year silence by presenting disappearance as another entrance. Requiem was not the endpoint. The masks had not become empty relics. The ancestral story, whether historical fact, private mythology or collaborative theatre, remained capable of generating new motion. The band does not come back by explaining where it went. It comes back by making the explanation physically unnecessary.

The cover’s ceremony has no visible officiant. No one stands outside the chaos to tell us what death means. Bodies, animals, instruments and symbols have already become one system, each feeding the next. That may be the record’s final wisdom. Life is so meaningful because it is not self-contained. Its loss is immense because every life has already entered other lives.

Death takes the body, but it cannot retrieve every rhythm the body gave away.