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Tuesday, May 19, 2026

Konstrukt & Thurston Moore - 2021 - Turkish Belly

 

KarlrecordsKR084

Turkish Belly begins with a synthesizer pulse that sounds less like an introduction than machinery being switched on beneath the stage. Before the music has decided whether it is jazz, noise rock, ritual, protest or electrical weather, a repetitive movement establishes itself and begins pulling the musicians toward a shared center. The title promises a body, but not a polite or picturesque one. This belly digests free jazz, Turkish melodic memory, amplified guitar, club acoustics, spoken fragments, feedback and rhythm until ownership becomes difficult to separate.

Thurston Moore’s name may attract listeners who would not otherwise enter an Istanbul free-improvisation record, but the album does not arrange itself around the arrival of a famous guest. Konstrukt is not a backing band receiving rock royalty. The ensemble already possesses its own history of confrontational meetings with Peter Brötzmann, Joe McPhee, William Parker, Marshall Allen, Akira Sakata, Evan Parker, Otomo Yoshihide, Ken Vandermark and other musicians accustomed to entering rooms without requiring fixed musical borders. Moore joins an organism practiced in absorbing strong personalities without surrendering its own metabolism.

That distinction can be heard almost immediately. His guitar does not step forward to deliver a recognizable signature while the others supply exotic atmosphere. It becomes one electrical strand among several. Umut Çağlar’s guitar and synthesizer prevent easy identification of which scrape, chord, drone or damaged metallic cry belongs to whom. At times the two guitars appear to argue; elsewhere they create a single broad surface whose internal components can no longer be separated. Moore’s value lies partly in his willingness to become difficult to locate.

“Yapayalnız (Gezerler Sokaklarda)” begins from loneliness but refuses the solitary sound commonly attached to that word. The piece is crowded, repetitive and physically insistent. If these figures wander the streets alone, their loneliness occurs inside a city full of signals, engines, walls, voices and other bodies unable to reach one another completely. Korhan Futacı’s saxophone and processed vocal outbursts pass through the arrangement like public speech distorted by distance. Words appear to matter urgently while remaining difficult to understand, an accurate condition for trying to communicate inside a loud urban environment.

The rhythm section gives this opening nearly ten-minute piece its spine. Berkan Tilavel does not treat freedom as the absence of pulse. His drumming creates enough continuity for the surrounding instruments to behave violently without reducing the performance to undifferentiated collision. Apostolos Sideris works beside him as both foundation and moving weight. The bass may reinforce the repeated drive, bow into another texture, or help redirect the ensemble when one territory has exhausted itself. Freedom here depends upon musicians capable of recognizing when persistence becomes a trap and when a trap should be inhabited longer.

The first piece occasionally resembles the most open regions of Sonic Youth, but that resemblance should not be allowed to claim the whole performance for Moore’s history. Sonic Youth’s improvised noise emerged partly from New York no wave, alternate tunings, Glenn Branca’s guitar orchestras and decades of treating the electric guitar as physical material. Konstrukt arrives through another network, one connected to Istanbul’s experimental community, Turkish musical memory, European free improvisation, spiritual jazz, rock and its own long series of international encounters. The excitement comes from overlap without the pretense that the routes were identical.

“Sis,” or “Fog,” begins by reducing certainty. Flute introduces breath and melodic contour where the opening piece emphasized machinery and abrasion. Fog does not remove the landscape; it alters the distance at which the landscape can be known. Nearby objects gain importance while farther structures become conjecture. The musicians respond by allowing smaller gestures to emerge before the full electrical body closes in again.

Futacı’s flute is especially effective because it carries cultural association without functioning as a museum label. The instrument can suggest folk memory, pastoral space or an older melodic language, but the band does not preserve it behind glass. Bass bowing, percussion, guitar resonance and electronic sound gather around the line until tradition becomes active matter. Konstrukt’s relationship with Turkish sources is not based upon presenting purity to an outside listener. Tradition is stretched, amplified, interrupted and returned to motion.

The fog eventually fills with saxophone and guitar, but the piece never becomes a simple progression from quiet to loud. Density arrives in waves. One musician creates an opening while another fills it; a strong line appears, loses authority and is replaced by collective turbulence. Free improvisation can be misunderstood as everyone expressing themselves simultaneously, but the most compelling passages here depend upon withdrawal as much as assertion. Players listen for the instant when adding sound will increase possibility and the instant when silence will do more.

“Kurtadam,” the werewolf, is divided into two parts, giving transformation a visible hinge. The first portion is brief and incomplete, a nocturnal glimmer in which guitar harmonics, electronic flicker and suspended gestures seem to inspect the edges of a body not yet changed. It feels less like a composition ending than the moment before something takes control.

Part two returns with greater mass. The electric guitars begin sounding like architecture pulled loose from its foundations, while saxophone occupies the narrow space between animal cry and human technique. The werewolf is a useful figure for improvised music because transformation does not create an entirely separate creature. The human remains inside the animal, and the animal was already waiting inside the human. A familiar instrument retains strings, pickups, keys and breath, yet performance releases another body from it.

Moore has spent much of his musical life exploring this unstable identity. His guitar can provide song structure, chordal beauty, brutal texture, drone or an object struck, scraped and persuaded into behavior no conventional lesson anticipated. Konstrukt understands that vocabulary immediately. They do not ask him to abandon rock language at the door, nor do they surround it with respectful jazz commentary. Rock force becomes one available energy within a more fluid system.

This meeting also reveals how porous the border between free jazz and noise rock has always been. Both can distrust polished virtuosity while requiring enormous control. Both can use volume as physical argument. Both understand repetition as hypnosis rather than compositional failure. Both may appear chaotic to listeners searching for melody in only one approved location. Turkish Belly does not announce a fusion between two separate genres. It behaves as though the border was an administrative fiction that the musicians have no obligation to maintain.

“Zor” is commonly translated as “hard” or “difficult,” and the word suits both its force and its demands. The performance becomes more sharply driven, with drums and bass producing a propulsion that can be followed bodily even when the upper instruments refuse stable agreement. Futacı’s saxophone does not merely decorate the groove. It bites into it, pulls away and returns with another angle. The guitars thicken the air until rhythm begins carrying something much larger than a beat.

This is perhaps the album’s most immediately exhilarating stretch because collective improvisation and physical momentum stop behaving like opposing principles. Nobody needs to choose between dancing and listening analytically. The body understands the recurring force while the ear follows the constant mutation around it. “Turkish Belly” becomes less a title than a method: the music is processed through the abdomen before the mind finishes naming it.

The title also toys with the expectation that a Turkish group presented internationally will supply recognizable national signs. “Belly” may tempt an outsider toward belly-dance imagery, but the album refuses postcard exoticism. Its final piece does produce a sinuous, dance-like motion, yet the body imagined here is electrical, urban and unstable. It contains folk reference without reducing Turkey to folk color. Istanbul appears as a living site where experimental musicians encounter global collaborators on their own ground.

Konstrukt’s collaborative history matters because such meetings can otherwise be narrated as famous visitors bringing attention to a peripheral scene. Turkish Belly reverses that geography. Moore enters an Istanbul ensemble’s ongoing practice. He is one participant in a locally generated structure whose doors have repeatedly opened toward musicians from the United States, Japan and Europe. The collaboration is not cultural charity or an imported lesson. It is Konstrukt’s method of thinking through contact.

“Uğultular” closes the record by changing the shape of intensity. The title suggests hums, murmurs, drones, roars or resonant sounds whose sources may remain unclear. The rhythm becomes more sensual and circular, but calm never settles completely. Saxophone keens above the ensemble while guitar and electronics form a restless environment underneath. Rather than concluding with the greatest possible explosion, the group allows force to become shadow.

This piece finally justifies the album title in its most literal rhythmic sense, but the dance it creates belongs to an imagined future rather than a preserved traditional form. The belly moves beneath electric storm clouds. Repetition becomes invitation and warning at once. The ensemble gradually lowers the temperature without resolving the uncertainty accumulated across the preceding forty minutes.

A live recording of improvisation always occupies a curious position. The performance occurs once, created by people responding to a room, audience and one another in irreversible time. The album then turns that unrepeatable event into something listeners may repeat indefinitely. What was risk becomes document, yet the document retains evidence that the outcome had not been decided.

The audience can be felt even when it is not loudly present. Five musicians are not improvising in an abstract laboratory. They are making decisions before people whose attention changes the pressure of every silence and escalation. A live room permits sound to rebound through bodies and architecture before microphones convert it into a portable object. Salon İKSV is therefore another participant, though it receives no instrumental credit.

The recording date, February 21, 2020, now carries a historical atmosphere the musicians could not have fully controlled. It captures international collaboration, travel, live assembly and bodily proximity at the edge of a period when those ordinary musical conditions would soon become difficult. The performance need not be turned into a prophecy of the pandemic, but its crowded freedom gains an additional poignancy because the world was approaching a long interruption in rooms exactly like this one.

Karlrecords’ vinyl edition gives forty-one minutes of unstable live interaction a fixed pair of sides. The record must divide a continuous evening into manufacturing geometry, while the digital edition allows the six pieces to follow one another without the listener turning an object over. Neither format contains the whole concert experience. Each constructs another way of entering what happened.

The six titles create a loose nighttime narrative without imposing one upon the performance. Lonely figures wander streets. Fog gathers. A werewolf transforms in two stages. Difficulty becomes propulsion. Humming and roaring remain after clear language has failed. It resembles a city dreaming itself through musicians.

The cover title Turkish Belly can initially sound humorous, blunt or deliberately provocative. By the end, the belly has become the correct organ. This is not music that lives exclusively in the head, even when its structures resist prediction. It is felt through repeated bass, drum impact, breath pressure, guitar vibration and the involuntary bodily response to increasing density. Improvisation becomes digestion: several histories enter, are broken apart and return as shared energy.

Thurston Moore does not dominate that digestion. His guitar contributes appetite and abrasion, but Konstrukt determines the metabolism. Korhan Futacı’s reeds and voice provide the unstable speech; Umut Çağlar’s guitar and synthesizer complicate every easy division between guest and host; Apostolos Sideris supplies depth and directional weight; Berkan Tilavel gives the performance enough muscular continuity to survive its transformations.

The result is neither a Konstrukt album improved by celebrity nor a Thurston Moore record decorated by Turkish musicians. It is a meeting whose success can be measured by how quickly those categories lose usefulness.

Five people enter the room carrying separate maps. Forty-one minutes later, the map has become a body.

Fr. Dionysios Tabakis π. Διονύσιος Ταμπάκης - 2026 - Paradise Metal

 

Heat Crimes – none

Paradise Metal initially appears to be built from a joke that has somehow achieved physical form. An Orthodox priest stands in black vestments beneath a bright blue sky, surrounded by a perfect rectangle of red roses and holding a seven-string electric guitar whose body carries a gold cross and the traditional abbreviation proclaiming that Jesus Christ conquers. The title joins a heavenly destination with a musical language usually decorated with skulls, darkness, destruction and infernal fire. Everything seems arranged to make a record collector stop, laugh and pick it up.

Then the music removes the protective distance of novelty. Father Dionysios Tabakis is not pretending that priestly clothing and metal guitar make an amusing contradiction. He appears completely at home inside both images. The guitar has not invaded the church, and the church has not dressed temporarily as heavy metal. They meet because he already understands sound, devotion, tradition and electrical amplification as parts of one life.

The red roses are therefore more than decorative camp. Roses can signify beauty, love, martyrdom, the Theotokos, fragrance, blood and the strange persistence of tenderness inside suffering. They frame Tabakis as though the cassette cover were a homemade devotional card, a private photograph and an impossible metal demo at the same time. The blue-sky background offers paradise without architectural grandeur. Heaven appears through inexpensive printing, household curtains and a rectangle of repeated flowers.

The title also asks what “metal” means once the familiar genre signals are removed. Paradise Metal contains no conventional band, drum kit, heroic riff sequence or singer presenting himself as the commander of a dark army. Its heaviness comes from duration, drone, amplified vibration and notes that refuse to resolve according to the habits most Western listeners bring to an electric guitar. Metal becomes weight rather than costume.

Paradise does not mean weightlessness either. Christian paradise is not merely a pleasant landscape where difficulty has been edited from existence. It is understood through earthly distance, human longing, loss, repentance, love and the hope of reunion. The music’s slow electric mass is therefore not an obstacle to paradise. It is the gravity of wanting it.

“Relaxation Music with Tanbur” opens the record with birds, gentle plucked strings and a broad sustaining atmosphere. The English title resembles the language of wellness recordings, meditation channels and functional music designed to improve sleep or lower anxiety. Tabakis seems aware of that modern category without fully submitting to it. The piece can be relaxing, but its calm is not empty wallpaper. It is attentive.

Birds place the recording within an environment larger than the performer. They do not accompany his instrument according to composition. They continue their own lives, creating a modest outdoor congregation whose members do not know they are being recorded. The tanbur moves among them without claiming authority over the soundscape.

The piece functions like an outer courtyard. A listener arriving because of the cover’s strange promise is not immediately confronted by maximum distortion. The record allows the ears to adjust. Plucked notes establish another tuning logic and another relationship with time before electricity becomes the principal material.

This generosity matters because Paradise Metal is not trying to defeat the listener through cultural difference. It opens a door. The familiar language of relaxation is used as hospitality, even though what waits beyond it will become stranger than the opening suggests.

The second piece introduces the album’s central invention: an electric hymnody played with fretless guitar. Removing frets changes more than the visual appearance of the instrument. Frets divide the neck into fixed positions based largely upon the tuning assumptions of Western equal temperament. They make certain notes easy to repeat and other intervals effectively unavailable.

A fretless neck restores continuous distance. The hand must create pitch through placement, pressure and listening rather than receiving it from metal divisions. Notes can bend into one another, stop between expected positions or follow the smaller intervallic movements used within Byzantine music.

Tabakis is therefore not applying a few decorative “Eastern” bends to an otherwise ordinary rock vocabulary. He is reorganizing the guitar according to musical knowledge that existed before the electric guitar and outside the system for which its fretboard was designed. The instrument must learn another theology of distance.

This produces some of the record’s most beautiful uncertainty. A note appears to be approaching the pitch a rock listener expects, then stops somewhere else. A phrase moves as though following remembered speech rather than a familiar scale. Guitar resonance remains recognizable, but the route between notes has changed.

The effect can resemble blues because blues guitar also resists perfectly fixed pitch, pulling notes toward emotional destinations that cannot always be represented neatly on a keyboard. Yet Tabakis’s logic comes from Byzantine modes and vocal practice rather than an attempt to reproduce American blues. The resemblance is a meeting of two systems that understand pitch as movement rather than a row of sealed rooms.

This is one reason the guitar can sound ancient and futuristic simultaneously. Electric amplification is modern technology, but it magnifies intervals shaped by a much older musical language. The past is not sampled or reenacted. It gains voltage.

The third track, an “Electric Psalmody” based upon “Of Divine Faith” in the third mode, is barely more than a minute. Its scale is important. A devotional idea does not need to be expanded into a monumental composition merely because an album has provided space. The piece arrives as a concentrated act, complete within its short duration.

The word “electric” could sound like a novelty adjective, but across the album it becomes a statement about transmission. Electricity carries energy through hidden pathways, converts touch into amplified vibration and allows one person’s private recording to enter distant rooms. Prayer also imagines communication traveling beyond ordinary physical reach. Tabakis does not claim that these systems are identical, but his titles enjoy placing them close enough to spark.

“Give a Hug, a Brushstroke of Love” moves from formal liturgical language toward an almost childlike human instruction. A hug is theology reduced to the body. It requires another person, surrendered distance and enough trust to allow physical closeness. A brushstroke suggests that love need not repaint the entire world at once. One gesture can add a small visible mark.

The phrase might have become sentimental in a polished religious production. Here it enters through rough home-recorded sound, spoken or sung presence, drone and guitar. Its tenderness is protected by irregularity. Nothing has been smoothed into a commercial promise that affection will immediately solve depression, loneliness or conflict.

This relationship between seriousness and play is essential to Paradise Metal. Tabakis appears willing to create something funny without treating faith as a joke. His humor comes from abundance rather than contempt. Electric psalmody, ecclesiastical rap, techno in a monastery and techno Christmas are not attacks upon devotion. They are the sounds of someone who does not believe reverence must remain frozen in one approved pose.

Religious institutions can become so protective of dignity that they accidentally suggest God is fragile, unable to survive homemade electronics, slang, distorted guitar or delight. Tabakis behaves as though sacred tradition has already endured centuries of human history and does not need to be defended from a drum machine.

“To the Theotokos with Fretless Guitar” places the record’s unusual instrument directly within Marian devotion. The guitar does not merely provide atmospheric background beneath a conventional hymn. Its pitch movement attempts to approach the flexibility of the chanting voice itself.

This is one of the album’s deepest reversals. In much Western popular music, the voice is expected to adjust to fixed instruments. Singers learn to remain inside the harmonic framework supplied by fretted guitar or keyboard. Here the guitar is modified so that it can approach the older freedom of the human voice.

The voice becomes the standard, and the machine must become more human.

The piece moves slowly, allowing notes to retain their full weight before another is introduced. Silence and hum remain audible around the performance. The home is not hidden behind the artificial perfection of a studio. Devotional music returns to a domestic scale, where prayer, parenting, writing, fatigue, work and experiment can occupy neighboring rooms.

“Gladsome and Electric Light” adapts the language of “O Gladsome Light,” one of Christianity’s ancient evening hymns, into the album’s playful electrical vocabulary. Light has always supplied religious language with one of its most powerful images because it reveals without becoming a solid object. It touches surfaces, changes perception and remains impossible to hold.

Electric light complicates that image. It is manufactured, switched, wired and billed monthly. It enters through infrastructure rather than sunrise. Yet it still illuminates. Human technology does not create the original concept of light, but it learns to carry a small imitation through copper and glass.

The guitar behaves as another electrical light. It cannot reproduce divine illumination, but it can make darkness locally different. One sustained note changes the room in which it sounds.

The first half of Paradise Metal is the portion most likely to satisfy listeners arriving for “Greek Orthodox drone metal.” It offers fretless guitar, devotional voice, ominous resonance and long tones that can be connected easily to Earth, Sunn O))), Loren Connors, Dylan Carlson, psychedelic folk or desert blues. Those comparisons may provide useful doors, but Tabakis does not remain inside them.

“Techno in the Monastery” announces the record’s second movement with almost comic directness. The monastery is commonly imagined as a place withdrawn from modern speed, while techno is associated with repetition, machinery, clubs, cities and bodies moving collectively through amplified night. The title places the two environments inside each other before the music begins.

Repetition already belongs to both worlds. Monastic practice uses repeated prayer, daily cycles, bells, chanting, walking, work and ritual. Techno uses recurring pulses whose small changes become perceptible through sustained attention. Both can alter ordinary time by narrowing the field of focus.

This does not make a dance club equivalent to a monastery. Their purposes, ethics and social environments remain distinct. The interesting connection lies in what repeated sound does to a human nervous system. It can move awareness away from scattered thought and into duration.

Tabakis’s drum-machine rhythms do not sound designed to prove technical mastery of contemporary club production. Their roughness is part of the invitation. The monastery has not hired a fashionable producer to modernize its image. A priest has found a beat and begun testing what kinds of devotional language can live inside it.

“God Without Beginning,” subtitled “Techno Christmas,” takes this experiment much farther. At almost six minutes, it is the album’s longest track and one of its strangest acts of confidence. A Byzantine Christmas carol unfolds over electronic rhythm and guitar drone, joining an ancient theological statement to sounds associated with inexpensive dance software and domestic experimentation.

“God without beginning” is already a phrase that breaks ordinary temporal understanding. Human beings understand existence through beginnings, sequences and endings. Christian theology speaks of a God not contained by those limits. A looping electronic rhythm provides an unexpectedly appropriate structure because it can suggest motion without an identifiable beginning. Once the listener enters the loop, it seems as though the pattern could have been occurring before the track was opened.

Christmas music is often imprisoned by familiarity. The same songs return through retail systems each year, coated in bells and emotional instructions. Tabakis removes the expected seasonal furniture. His Christmas is strange again: incarnation as an impossible meeting of eternal and temporary, divine and bodily, ancient proclamation and household machine rhythm.

The track’s humor does not reduce that mystery. It prevents mystery from becoming stiff.

“Ντουμπάϊ πάει” appears to contain a play among Dubai, dub and verbal rhythm, and the music reportedly moves toward the bass wobble and processed pulse associated with dubstep. The title is best left partly unresolved for listeners who do not possess the Greek linguistic context. Not every joke should be translated until it lies flat.

What matters musically is the album’s refusal to rank forms according to religious respectability. Tanbur, Byzantine chant, drone guitar, techno, rap and bass-heavy electronic production are all available materials. Tabakis does not behave as though an ancient instrument is automatically pure while modern software is spiritually empty.

Tools acquire meaning through use. An oud can be played carelessly. A drum machine can be used with love.

“Flexing Hard – Ecclesiastical Rap” pushes this permission into slang. The title’s collision is so complete that it risks being mistaken for parody, yet the record has already established a different logic. Tabakis is not disguising himself as a young rapper or claiming ecclesiastical approval for every popular style. He is testing cadence, boast, speech and rhythm inside his own vocabulary.

Rap has always understood that the voice can carry authority through rhythm before melody. Orthodox chanting understands another form of vocal authority, grounded in modes, breath, text and ritual function. The track’s brief length allows these traditions to touch without forcing them into a grand theory of fusion.

The result may be awkward, but awkwardness is evidence that a real encounter occurred. Perfectly seamless crossover often means the difficult differences were removed before anybody arrived.

The final two pieces change the album’s center by introducing Evgenia Symela Armeni. Her psaltic voice carries the devotional texts with a clarity and emotional steadiness different from Tabakis’s solitary experiments. The record opens outward, allowing another person’s training, breath and identity to enter the home-built world.

“Rejoice, Virgin Soumela” invokes the Theotokos of Soumela and the Pontic Christian tradition connected to the historic monastery. The title carries displacement, continuity and communal memory beyond what an unfamiliar listener may immediately recognize. It should not be reduced to atmospheric “mysticism.” This is living devotional language attached to people, migration, geography and historical loss.

Armeni’s voice does not function as an exotic sample placed over drone. She is the human bearer of the song. Guitar and electronics create space around her rather than converting her into texture.

“Rose of the Soul” completes the album through another floral image, returning to the red roses surrounding Tabakis on the cover. The rose is beautiful because it opens, fragile because it can be damaged and memorable because its fragrance travels beyond its visible boundary. Calling it a rose of the soul suggests an inner form known partly through what it gives off.

The closing performance gradually makes the album feel less like a private experiment and more like a benediction. Armeni’s voice rises over the sustained environment until Greek bagpipe blasts open the final moments. The sound resembles doors being thrown outward after a service, allowing weather, street, village and the wider world to enter.

That ending clarifies the structure of the whole record. “Relaxation Music with Tanbur” welcomes the listener through birds and strings. The electric hymnodies deepen the atmosphere. The technological experiments introduce movement and humor. The final sung pieces gather the emotional material into communal devotion before the bagpipe sends it back outside.

Paradise Metal can therefore be heard as a small service assembled from unlikely equipment. It does not follow a formal liturgy, and it should not be mistaken for one. Its deeper shape nevertheless resembles ritual: entrance, concentration, proclamation, disruption, song and release.

The home-recording quality is central to this experience. A polished studio might have separated the categories more clearly, ensuring that guitar sounded properly enormous, chanting properly reverberant and electronic rhythm professionally balanced. The roughness keeps everything within one human scale.

A priest with a family records at home using the instruments and technology available to him. The music does not arrive from an institution explaining what contemporary sacred art should become. It arrives from one person’s room.

This makes the album especially vulnerable to the word “outsider.” That label can express admiration, but it can also place an artist behind glass, treating unfamiliar craft as charming because it appears unaware of professional rules. Tabakis is not musically naive. His understanding of Byzantine theory, chanting and Eastern Mediterranean instruments is extensive. What sounds unconventional may result from knowledge that the listener lacks rather than rules the artist failed to learn.

The electric guitar sounds strange partly because most guitar culture has been organized around another tuning system. The chant sounds strange partly because popular Western harmony has trained ears toward different expectations. The techno may sound homemade because it is homemade, but the devotional intelligence inside it is not accidental.

The novelty of the cover has undoubtedly helped the record travel. An Orthodox priest holding a black seven-string guitar offers a perfect image for contemporary sharing, where one striking square must earn a second of attention before music can begin. The danger is that listeners stop at the image, collecting the priest-metal contradiction as a clever cultural object.

Paradise Metal survives that attention because the contradiction is not manufactured. Tabakis is genuinely a priest, genuinely a musician and genuinely curious about amplification, microtonal guitar and electronic rhythm. The cover is sensational only because modern culture expects those identities to remain separated.

The record does not ask listeners to convert, and it does not reduce Orthodox faith to an aesthetic package for experimental-music collectors. It communicates through the older possibility that beauty, grief, repetition and sound can open questions before doctrine supplies answers.

Its religious power may be strongest when it does not announce itself as power. Birds continue around the tanbur. A fretless note bends toward a pitch unavailable on the standard neck. A drum machine repeats beneath a Christmas chant. A woman sings to the Theotokos. Bagpipes enter at the end.

These are not arguments. They are acts.

The 80.32 MB archive in this post provides another small route into those acts. Its exact source and format are unknown. It may derive from the official digital release or another circulating copy, but the page does not document enough to decide. That uncertainty should remain visible rather than being replaced with a convenient claim.

The physical edition has its own history: a cassette limited to 150 copies, with the priest, guitar, roses and sky wrapped around a small magnetic object. The digital files remove that tactile shrine while allowing the music to reach listeners who may never encounter the tape.

The post restores part of the physical encounter through the full cassette image. Front, spine and back become one blue field. Greek text runs vertically. The roses create a devotional frame. A home photograph becomes label art. The object looks simultaneously sacred, inexpensive, joyful and completely serious.

That combination may be the album’s real achievement. Paradise Metal refuses the assumption that sincerity must be tasteful. It can be brightly colored, technologically awkward, humorous, microtonal, distorted and full of roses.

Metal often seeks transcendence by descending into darkness until ordinary life disappears. Father Dionysios Tabakis seeks it by allowing ordinary life to remain visible: the house, available equipment, family man, priestly clothes, electrical hum, imperfect beat, spoken encouragement and musical traditions carried through generations.

Paradise is not reached by escaping those materials. It is heard flickering through them.

The cross painted on the guitar does not automatically sanctify electricity. The music does something more difficult. It allows electricity to participate in devotion.

The Reds, Pinks & Purples - 2026 - Acknowledge Kindness

 

Fire Recordsnone

Acknowledge Kindness is an unusually careful title. It does not command us to become kind, reward kindness or pretend kindness can repair every wound. It asks only that we acknowledge it. Notice that it happened. Admit that somebody made a gesture which could easily have been withheld. Allow goodness to become evidence instead of dismissing it as weakness, luck or a temporary interruption in the larger case for despair.

That modest request represents a meaningful shift within Glenn Donaldson’s world. The Reds, Pinks & Purples have spent years wandering San Francisco streets beneath private weather, examining failed bands, failed relationships, failed scenes, bad reputations, dead dreams and the peculiar comedy of continuing to make records after experience has supplied so many reasons to stop. Donaldson’s songs often understand disappointment before the other person has finished entering the room. Cynicism becomes a form of advance preparation.

Acknowledge Kindness does not suddenly replace that skepticism with cheerful belief. The ghosts remain. The restless mind remains. Memory still follows the singer into houses, gardens, lakes, nighttime gaps and encounters whose meanings were never settled correctly. What changes is the willingness to register another form of evidence. Some people were kind. Some melodies survived. Some places offered shelter. Some memories can be revisited without allowing their original pain to govern the present.

The album begins with a question: “Is It You, or Is It Them?” That uncertainty is one of Donaldson’s native environments. When relationships, bands, friendships or communities fail repeatedly, the mind begins conducting an investigation whose suspect list includes everyone. Perhaps the surrounding people are cruel, unreliable or incapable of recognizing value. Perhaps the singer has constructed defenses so elaborate that every new relationship is forced to enter through an old crime scene.

The question cannot be solved by choosing one side permanently. Sometimes it is them. Sometimes it is you. More often, separate injuries meet and create a system neither person intended completely. Donaldson’s emotional intelligence lies in his refusal to turn self-awareness into self-exoneration. Recognizing one’s own patterns does not automatically free anyone from them.

The music carries this uncertainty through chiming surfaces rather than confrontation. Guitars spread outward, keyboards soften the corners, and Donaldson’s voice remains close enough that doubt feels spoken rather than performed. The expanded production does not convert his uncertainty into arena-sized drama. It gives the uncertainty a larger room in which to echo.

“Heaven of Love” follows with what may be the album’s boldest proposition. Heaven is commonly placed after life, beyond ordinary disappointment, while love is expected to provide a small earthly preview. Donaldson reverses the usual gloomy gravity of his writing by allowing optimism into the chorus, but the optimism does not arrive innocently. It has had to pass through cynicism before becoming usable.

A person who has never doubted love can praise it easily. The more difficult act is to have watched affection become manipulation, indifference, habit or memory and still decide that love names something real. “Heaven of Love” does not erase the record’s shadows. It opens a skylight inside them.

Donaldson has said that when a lyric becomes too dark, he sometimes reverses a line toward hope and discovers that the song grows stronger. That method is audible throughout this album. Hope is not the default setting. It is an editorial decision made after darkness has already supplied the first draft.

This makes positivity feel less like denial and more like resistance. The singer knows how easily every kindness can be explained away. The album asks what happens when he refuses that reflex long enough to let one generous interpretation survive.

“Emo Band” returns to the music world, where sincerity and ridiculousness live unusually close together. The title can sound teasing, affectionate or faintly dismissive depending upon who says it. Donaldson understands scenes from the position of someone who has loved them, worked inside them and watched their private languages harden into genres, career routes and historical costumes.

An emo band may be painfully sincere, strategically vulnerable, commercially calculated, musically magnificent or all four during one chorus. Donaldson does not need to stand outside that contradiction because The Reds, Pinks & Purples occupy it too. His own songs are openly wounded, melodically inviting and aware that public sadness can become a recognizable artistic product.

Humor prevents that awareness from collapsing into shame. “Emo Band” can acknowledge the theatrical aspects of sorrow while defending the music’s capacity to carry genuine feeling. A singer may exaggerate. The emotion need not therefore be false.

Donaldson has often recognized a relationship between songwriting and comedy. Both require timing, compression and a willingness to reveal something uncomfortable while retaining control over the room. A sad line can become more devastating when placed beside a dry joke, because the joke removes the protective dignity surrounding sadness.

“New Leaf” takes one of the album’s most familiar images and examines whether renewal can occur without pretending the previous pages were blank. Turning over a new leaf sounds clean and decisive. Real change is rarely so cooperative. The old writing remains on the reverse side, close enough to show through in certain light.

The song itself reportedly began as a return to an older melody. That history makes the title beautifully literal. Donaldson did not create renewal by discarding the earlier work. He encountered something from a former version of himself and discovered that it still contained an exit into the present.

The repeating guitar line gives the song a feeling of movement that does not quite become departure. It circles, insists and continues plucking at the same emotional site while another melody develops around it. A new leaf may grow from an old branch rather than replacing the tree.

Steven R. Smith’s presence adds another texture to that process. Smith’s own work has often treated guitar as landscape, weather and accumulated physical material. His contribution allows the song’s renewal to feel environmental rather than merely lyrical. The world around the singer changes tone before the singer can declare himself transformed.

“Houses” returns the record to Donaldson’s enduring interest in buildings and the lives visible around them. Houses represent shelter, property, aspiration, memory and the inaccessible interiors of strangers. A person walking through a neighborhood sees windows, paint, steps, plants, parked cars and occasional movement without knowing the complete lives contained behind any wall.

Donaldson’s San Francisco photographs and songs repeatedly understand buildings as emotional portraits. A house can look exhausted, defensive, carefully maintained, abandoned or beautiful without deliberately expressing anything. The observer supplies biography from surfaces.

The song reportedly concerns the spaces between houses, which is where the title becomes especially interesting. The official structures receive addresses, doors and ownership. The narrow gaps between them may contain weeds, discarded objects, pipes, shadows, animals and glimpses into private yards. They are unclaimed visual corridors through which one life can almost see another.

Much of Donaldson’s songwriting takes place in comparable emotional spaces. He writes between confession and fiction, affection and resentment, private memory and public pop song. The interesting material often appears where the official structures fail to meet cleanly.

“Blue Heron Lake” is the first of the record’s two instrumentals and provides a necessary suspension of verbal inquiry. Donaldson’s lyrics are so central to the project that removing his voice changes the scale of attention immediately. Guitar, piano and synthesizer no longer frame a narrator. They become the lake, light, bird or act of watching.

A blue heron is built for stillness that may suddenly become movement. It can stand at the edge of water with an almost prehistoric patience, then strike or rise into flight with improbable width. The bird’s quiet is not passivity. It is concentration.

The instrumental form permits a similar concentration. Nothing needs to be confessed or resolved. Sound occupies the landscape without explaining why the landscape matters.

Clay Ruby’s piano and synthesizer expand the piece beyond ordinary jangle-pop architecture. Piano gives individual notes a physical beginning and decay, while synthesizer can blur those boundaries into atmosphere. The acoustic strike and electronic horizon coexist, placing the bird or listener between immediate detail and reflected distance.

The title may identify a real place, an invented one or a memory altered enough to become both. Donaldson’s work has always allowed San Francisco geography to pass into inner geography. Parks, lakes, houses, streets and gardens become coordinates in a map whose principal distances are emotional.

“Worthy of Love” returns the voice with a statement that sounds simple until one considers how difficult it can be to accept. Popular culture repeats that everyone deserves love, but actual experience distributes affection unevenly. Rejection, abandonment and repeated misunderstanding can turn unworthiness from a fear into an apparently demonstrated fact.

The song does not need to decide whether worth is inherent, earned or granted. Its task is more immediate: interrupt the heavy memory insisting that past treatment revealed permanent value.

This is where acknowledging kindness becomes essential. A person trained by injury may treat cruelty as accurate information and kindness as an exception produced by misunderstanding. To accept kindness, the person must risk believing that the kinder interpretation may reveal something true.

The song’s chiming guitars and additional keyboard color do not make that realization triumphant. It sounds more like someone testing a sentence quietly to determine whether the body can tolerate it. Worthiness is approached rather than conquered.

The track also reaches backward to the preceding collection The Past Is a Garden I Never Fed. That garden image returns here not simply as self-reference but as evidence that Donaldson’s records communicate across releases. One album names neglect. The next asks whether growth can resume without denying the years in which nothing was watered.

“Doubt in Vain” treats uncertainty as labor that may not produce anything useful. Doubt can protect a person from naïveté, bad decisions and manipulation. It can also become a ritual performed long after the danger has passed, consuming every new possibility before experience has a chance to test it.

To doubt in vain is to discover that suspicion did not prevent the outcome, clarify the truth or make suffering more intelligent. The mind worked through the night and delivered no usable answer.

The arrangement’s keyboards, percussion and melodica give the song a slightly different body from the guitar-centered tracks. Melodica carries air through reeds, making breath audible inside a small portable keyboard. It can sound childlike, mournful or oddly ceremonial. That modest wheeze suits a song about mental machinery continuing beyond its practical purpose.

Donaldson’s voice remains a particularly effective instrument for doubt because it never sounds completely separated from the thought being examined. He does not sing from the safe future where the confusion has become a lesson. The song remains inside the uncertainty while acquiring enough melody to move through it.

“Where Did I Go Last Night?” expands the album’s nighttime territory into disappearance. The question can refer to drinking, sleepwalking, emotional withdrawal, memory loss or the stranger sensation of looking back at one’s own actions and failing to recognize the person who performed them.

Donaldson has described long walks as part of the project’s original writing process. Walking permits the mind and city to exchange material. Streets provide objects, overheard fragments and routes; the mind supplies old arguments, fictional characters and alternate versions of what might have happened inside passing windows.

At night, that exchange becomes less accountable. Familiar blocks lose detail. Light isolates individual buildings while everything between them disappears. A person may travel physically while remaining occupied by another decade.

The song’s longer duration allows disorientation to become atmosphere rather than punch line. The question is not answered because the missing place may be a mental state rather than a location. Where did the self go while the body continued moving?

This track occupies the album’s deepest nocturnal zone before “Build Love” begins constructing a route outward. The sequencing matters. Love is not built in daylight before doubt and disappearance occur. It is proposed after the singer has admitted how easily the self can vanish.

“Build Love” uses a verb associated with labor, structure and materials. Love is often described as something one falls into, an accident of gravity requiring no plans. Building love implies repetition, maintenance, repair and decisions made after the initial weather has changed.

A structure can be designed beautifully and still fail if its foundations ignore the ground. It may require permits, compromise, patience and people capable of carrying different loads. It can shelter or confine. The metaphor is less romantic than falling, but more durable.

The song is one of the album’s longest because construction takes time. Donaldson allows the arrangement to accumulate, giving the idea enough space to become practice rather than slogan.

“Build Love” also answers “Houses.” Earlier, the record examined structures from outside and considered the uncertain spaces between them. Now it asks what must be constructed inside. A house does not guarantee home, just as proximity does not guarantee kindness. The emotional architecture requires separate work.

The command can be addressed outward, but it sounds equally like instruction to the self. Do not wait for love to arrive in completed form. Build enough of it that another person has somewhere to stand.

The final instrumental, “Acknowledge Kindness,” removes language precisely when the album reaches its clearest ethical phrase. That choice is crucial. Donaldson does not conclude by singing instructions at the listener or congratulating himself for discovering hope. The title remains visible while the music performs something gentler than argument.

Steven R. Smith contributes guitar and synthesizer, helping create a piece whose emotional scale exceeds the project’s usual home-recorded room without abandoning intimacy. The music becomes symphonic through layering and relation rather than orchestral display.

An instrumental can acknowledge kindness more accurately than a lyric because kindness often arrives beneath explanation. Someone gives time, makes room, remembers a detail, drives a distance, carries equipment, answers a message, shares food or plays the additional part a song needed. The action may not announce its significance.

Music built collaboratively can preserve that relation without converting it into testimony. One person creates a structure. Another hears what might live beside it. Their sounds coexist, and the result becomes evidence of attention.

Ending without Donaldson’s voice also releases the listener from his specific ghosts. The earlier songs supplied stories, suspicions and memories. The title track leaves open space in which another person’s kindness can be remembered.

This is the album’s most hopeful gesture because it does not demand agreement. It simply places recognition within reach.

Across the record, Donaldson broadens The Reds, Pinks & Purples without destroying the project’s established proportions. The songs remain concise. His voice remains vulnerable, dry and faintly weather-beaten. Guitars continue chiming through the fog. San Francisco remains present less as tourist geography than as a network of walks, houses, lakes, vegetation and disappearing social worlds.

The expansion occurs through depth of arrangement and permission. Piano can carry more emotional weight. Synthesizers create distant weather. Instrumentals are allowed to stand as major statements rather than connective tissue. Guest musicians enter without turning the record into a showcase.

Donaldson has often described liking projects with consistency, even pointing toward Jandek’s visual and conceptual continuity. The repeated borders, flowers, streets, colors and related sonic vocabulary of The Reds, Pinks & Purples create a body of work whose small variations become meaningful because the surrounding frame remains stable.

This consistency is not inability to change. It is a method for making change visible. When a project has one reliable climate, a new instrument, hopeful line or instrumental passage registers more strongly than it would inside an album constantly announcing reinvention.

Acknowledge Kindness therefore does not need a dramatic stylistic break to become a turning point. The singer’s relationship with his own darkness changes by several degrees. That small movement alters the whole landscape.

The album also demonstrates why Donaldson’s prolific output should not automatically be mistaken for carelessness. More than two hundred songs have allowed him to develop an unusually precise understanding of his emotional scale. He knows how long a melody can circle before tenderness becomes decoration, how much humor can enter before sadness loses credibility and how many guitars can accumulate before private reflection becomes generic grandeur.

Writing frequently can produce repetition, but repetition can also become research. Donaldson keeps returning to the band, the garden, the street, the failed hero, the vanished lover and the aging participant in music culture because none of those subjects has yielded one final answer.

Each record alters the lighting.

Acknowledge Kindness was developed more slowly than some earlier releases, drawing upon journal entries, poetry, walks and intense listening. That extended gestation suits an album concerned with resisting automatic conclusions. The songs have been given time to reconsider their first emotional responses.

The production aspires toward the largeness of American Music Club’s California and the Go-Betweens’ 16 Lovers Lane, records where pain is not merely described but converted into transportation. The listener enters another emotional climate and emerges carrying private memories reorganized by somebody else’s songs.

Donaldson cannot reproduce those records by borrowing their surfaces. His voice, home-recording habits, drum programming and San Francisco imagery remain too distinct. What he takes from them is ambition: intimate suffering can support a wide horizon without becoming dishonest.

This is a difficult balance. Enlarging a sad song can make the sadness feel self-important. Leaving it too small may prevent the listener from discovering a path inside. Acknowledge Kindness builds larger rooms while keeping the furniture recognizably human.

The two instrumentals are essential to that architecture. “Blue Heron Lake” offers observational stillness near the center. “Acknowledge Kindness” completes the record after language has reached its limit. Together they reveal that Donaldson’s world does not depend solely upon the wounded narrator. Landscape and sound can continue when he stops explaining himself.

That may be part of learning to live with ghosts. One does not defeat them through a superior argument. One allows the present to contain things the ghosts did not create.

A bird stands near a lake. Piano appears inside a guitar record. Another musician adds color. A melody from an older song becomes a new leaf. The person who felt unworthy begins testing another conclusion. Love becomes something that can be built. Kindness becomes something that can be acknowledged.

The title’s wording remains perfect because acknowledgement is smaller than transformation and therefore more believable. It requires no promise that tomorrow will be painless. It asks only that we stop falsifying the record by documenting every injury and omitting every mercy.

The Reds, Pinks & Purples have always sounded like an archive of emotional weather: cloud cover, garden neglect, afternoon light, rain over familiar blocks, flowers surviving near buildings whose occupants have disappeared. Acknowledge Kindness adds one more condition.

The sky does not clear completely.

Someone leaves a light on.

Avon Dads - 2025 - Straightlining

Melted Ice Cream None

 Avon Dads have found one of punk’s most renewable resources: the small indignities of ordinary life. Straightlining is a two-song, five-minute examination of situations too insignificant to inspire conventional protest music but too irritating to pass through the nervous system unnoticed. One song concerns the deadening ritual of completing an online customer survey; the other concerns the tiny infractions, private delusions and mobile territorial behavior of Christchurch drivers. Together they resemble a pocket-sized concept record about negotiating with systems, whether the system is asking how satisfied you are or requesting that you refrain from changing lanes while turning.

“Straightlining” takes its name from the survey-research term for selecting the same response repeatedly rather than considering each question. Avon Dads do something clever with that idea: instead of merely describing the behavior, they turn the questionnaire itself into the lyric. Water supplier, financial adviser, internet provider and dehumidifier are subjected to the same increasingly suspicious choices, while “Very satisfied,” “Satisfied” and “Somewhat satisfied” begin circulating like the vocabulary of a malfunctioning civilization. The repeated answers become both chorus and rhythm. Bureaucratic language, designed to collect information without possessing a personality of its own, is forced to sing.

At 144 beats per minute, the song moves with considerably more enthusiasm than anyone has ever brought to a supermarket-voucher survey. James Chalmers’ bass and vocal delivery keep the questions marching forward, Hollan Brabet’s drums give the procedure its compulsory momentum, and Ben Dodd’s guitar supplies the nervous electrical activity around it. Dodd also engineered and mixed the recording, and the trio arrangement benefits from knowing exactly how little decoration it requires. It is lean, brisk guitar music in which repetition does not flatten the joke but sharpens it. By the time the song asks whether the listener would recommend the band to a friend and answers its own question with an emphatic “Absolutely Not,” the customer-service form has become a crowd chant.

“M.T.O. (Minor Traffic Offences)” relocates that same dry observational instinct from the computer screen to the road. The narrator vapes while overtaking, leaves the headlights on high beam, hits the bumps at thirty-five, toots at horses and maintains that he obeys only the laws of physics. It is not a grand outlaw fantasy. It is the heroic self-image of someone whose rebellion consists of slightly improper lane discipline. That modest scale makes the song work. Avon Dads understand that modern life contains thousands of little stages upon which people briefly cast themselves as villains, renegades, experts or sovereign citizens, usually while operating a moderately priced car.

The two songs form an unexpectedly neat pair. “Straightlining” concerns refusing to give a system the thoughtful attention it requests; “M.T.O.” concerns refusing to give a system the orderly behavior it requests. One person clicks the same box all the way down. Another treats the road code as advisory literature. Both are minor acts of noncompliance, and both are followed by the suspicion that the rebel may actually be a fool. Avon Dads preserve that ambiguity rather than delivering a moral. Their characters are funny because they are recognizable, not because the band stands at a safe distance and sneers at them.

This economical humor belongs naturally within the Christchurch community surrounding Melted Ice Cream, a label and music collective that has spent years documenting how much personality can accumulate around local bands, shared personnel, homemade recordings and seemingly disposable ideas. Chalmers, Dodd and Brabet had already played together in Doctors and BnP before forming Avon Dads, while Dodd’s wider trail passes through groups including Kool Aid, Salad Boys and the Lonely Harris Club. Straightlining therefore is not an isolated novelty single. It comes from musicians experienced in the peculiar Christchurch art of making casually presented guitar music whose construction is far more deliberate than its shrugging surface suggests.

The trio’s previous release, egg, was recorded in 2017 and finally emerged in 2020. Five years later, Straightlining sounds less interested in expanding the band’s scale than in refining its aim. Every phrase has a job, every repetition earns another laugh, and both songs leave before their premises can become sketches stretched beyond their natural dimensions. This is pop miniaturism with the timing of a good cartoon: establish the environment, introduce one ridiculous human tendency, accelerate it until it becomes music, then disappear through a hole in the wall.

Anyone familiar with Christchurch roads, local radio, supermarket surveys or the musicians’ other bands may hear additional details hiding inside these five minutes. That local knowledge would be welcome. For everyone else, Straightlining still works as a compact report from the international republic of low-level irritation, where forms remain unfinished, indicators are optional, and absolutely nobody would recommend us to a friend.

The Residents - 2026 - Randy, Chuck & Bob in the Studio

New Ralph Too – NRTLP027

 This is not quite a new Residents album and not remotely a conventional collection of leftovers. It is closer to an unlocked workroom, one in which partially assembled creatures are still lying on tables with wires trailing from their necks. Demos, rehearsal recordings, alternate mixes, proposed arrangements and live studio jams reveal how Randy, Chuck and Bob transformed an enormous back catalog into something that could inhabit three bodies onstage. What initially resembles a miscellaneous archive release gradually becomes a portrait of the Residents’ creative method: nothing is ever permanently finished, and the past is not a museum but a supply cabinet.

The Randy, Chuck and Bob configuration emerged when the Residents reduced themselves to a portable power trio for the Talking Light tour. Randy supplied the voice, stories and increasingly prominent personality; Chuck Bobuck handled keyboards, electronics and much of the underlying construction; Bob supplied guitar, friction and physical movement. The apparent “unmasking” was another mask, of course. Instead of revealing the anonymous people beneath the eyeballs, the group invented three middle-aged working musicians with names, disagreements and personal histories. This smaller format gave the performances an unusual intimacy. The Residents no longer appeared as an unknowable organization descending from another dimension. They looked more like three peculiar men who had rented a rehearsal room and brought several decades of unresolved material with them.

The first side concentrates largely on the laboratory surrounding Talking Light, the 2010–2011 show built from ghost stories, mortality, unreliable memory and the uneasy sensation that consumer culture may continue advertising to us after death. “Talking Light (Early Ambient Version)” presents atmosphere before narrative has hardened around it. The musical environment exists first, waiting for its ghost. “Pudding in Disguise,” “The Ghost Snake” and “The Unseen Sister” expose different stages of the storytelling machinery, with Randy’s demos particularly valuable because they show how much of this era began with voice, character and verbal rhythm rather than a completed instrumental composition. The Residents’ stories have always behaved musically, but these recordings make the exchange visible: a spoken cadence suggests a pulse, a nervous pause creates empty space, and some absurd domestic detail eventually demands its own sound.

“The Service,” captured as a rehearsal-room recording, reaches back to God in Three Persons and demonstrates how the trio could remove an older song from its original narrative architecture without emptying it of menace. In its earlier home, the piece belonged to an elaborate story of manipulation, performance, healing and exploitation. Here it becomes material for three players testing weight, tension and movement. “Sleeper / Mental Decay,” identified as one of Chuck’s Talking Light ideas, is even more revealing. Two distant pieces of the Residents’ history are treated not as sacred compositions but as compatible organs. Chuck searches the archive according to mood and internal shape, hearing connections that chronology conceals. The resulting collision suggests that the Residents’ catalog has always been one enormous composition whose individual albums merely expose different rooms.

This distinction between Randy’s demos and Chuck’s ideas quietly organizes much of the record. Randy approaches a piece through the theatrical doorway. He needs a speaker, a compulsion, an image and somebody whose version of reality cannot be trusted. Chuck approaches it architecturally, testing whether an old melody, rhythm or electronic texture can support a new dramatic purpose. Bob then gives these constructions a muscular edge that prevents the trio from becoming illustrated spoken word. The Residents are often described through concepts, costumes and mythology, but the live jams here emphasize that this period also depended upon three musicians reacting to one another. “Smelly Tongues” and “Evil Disposer” are not merely selections from the catalog. They are pieces being physically negotiated in the room.

The second side becomes a crooked survey of the group’s entire existence. “Smelly Tongues” reaches back to Meet the Residents and the improvisational sessions from which their earliest recognizable language emerged. “Santa Dog 2012” revisits the composition that has functioned as a periodic measuring device since 1972, with each new version asking what has changed and whether change has actually improved anything. “A Tweedles Medley” draws upon the Residents’ 2006 character study of an emotional predator, while “Handful of Desire / Mark of the Male” connects a one-minute Commercial Album song to related material from Tweedles. “Spotted Pinto Bean,” another visitor from Meet the Residents, appears as Chuck’s proposed idea for Wonder of Weird, and “Evil Disposer” brings in the raw ceremonial world of The Tunes of Two Cities. More than forty years of recordings are therefore compressed into one side without becoming a greatest-hits medley.

The pairing of “Handful of Desire” and “Mark of the Male” is especially characteristic of the Residents’ way of remembering themselves. The original “Handful of Desire” lasted approximately one minute and condensed sexual urgency into a brief, overheated mechanism. Decades later, its subject reappeared inside Tweedles, an extended examination of appetite, manipulation and emotional vampirism. Joining the pieces for Wonder of Weird would have allowed a tiny early song to become the seed of a much larger psychological scene. The idea was apparently abandoned before reaching the finished show, but that failure is part of the fascination. This album preserves not only what the Residents decided to do but alternate futures they considered and then left behind.

Even the record’s Let It Be cover parody carries more meaning than a convenient joke. The Residents began their official album career by mutilating Meet the Beatles, and here they return to another familiar arrangement of four photographic squares, replacing the solemn mythology of a famous band in the studio with their own deliberately unstable personnel story. The Beatles image is commonly associated with documentation, dissolution and the hope that cameras might reveal what truly happened inside a group. The Residents use nearly the same visual language while offering recordings that make certainty even less attainable. We hear the work being made, yet every glimpse of the process produces additional questions. Who proposed what, which ideas were serious, which were jokes, and at what point does a rehearsal become the definitive version?

This is the great pleasure of Randy, Chuck & Bob in the Studio. It refuses the idea that an archive exists merely to supply inferior versions of familiar songs. These recordings alter the surrounding catalog because they reveal roads not taken, private experiments and old compositions waiting years for somebody to notice a hidden doorway. They also preserve the chemistry of a finite era. Talking Light dealt with death and ghosts, Wonder of Weird with love and sex, and Shadowland with birth, rebirth and near-death experience. By the end of that sequence Chuck Bobuck had retired from touring, turning what had seemed like another Residents costume change into the conclusion of a genuine working relationship.

The album therefore becomes both workshop document and quiet memorial. Randy, Chuck and Bob are caught between invention and performance, removing songs from their assigned decades and asking them to live again inside a smaller, older and more exposed band. The rough edges do not diminish the material. They are the material. Anyone who witnessed these tours, followed their changing set lists or recognizes where particular fragments eventually surfaced may be able to fill in still more of the map. The Residents have opened the studio door, but naturally they have left the lights low and several important labels missing.

Amultamento - 2026 - Amultamento 1&2

Self Released  None

 The seventeen titles on Amultamento 1&2 initially suggest a collection of compact experimental pieces, but the timings reveal a more elegant design. They add up to four movements of almost exactly twelve minutes each, one for every side of the double vinyl edition. The lowercase letters are not really song titles so much as windows cut into a larger structure. They allow the digital listener to enter at various points, yet the music has been conceived as four continuous panels: Amultamento 1, Part One and Part Two, followed by Amultamento 2, Part One and Part Two. That symmetry is the first indication that this apparently unruly object has an architectural intelligence beneath its bristling surface.

Amultamento brings together Nick Mott, Clarence Manuelo and Aaron Moore, three quarters of Volcano the Bear, with J.C. Freer, who records independently as You’re Alive But You Are Dead. Daniel Padden, the remaining member of Volcano the Bear, makes one concentrated appearance, duetting with Manuelo on guitars during the fifty-second “amultamento 1 PART TWO b.” The family resemblance is therefore impossible to miss, but the decision to give the project a new name matters. This is not presented as a reduced Volcano the Bear album or an auxiliary release placed in brackets beside the main discography. Amultamento establishes a separate organism, one in which Freer’s electronics, synthesizers and keyboards are embedded at the foundation rather than added as surface treatment.

The published instrument list reads partly like session documentation and partly like evidence recovered from an eccentric laboratory. Organ pipes, saxophones, trumpets, harps, strings, percussion, guitars, synthesizers and voices are joined by tractors, Igenix appliances, “romantic drumpads” and various unspecified great things, electronic and otherwise. The humor is important because it prevents the inventory from becoming a display of avant-garde seriousness. These musicians have never required an object to possess an official musical function before inviting it onto a recording. Air moving through a household machine, an agricultural engine, a length of pipe, a reed, a wire and a human throat can all become members of the same temporary ensemble.

That equality among sound sources is central to the album. Acoustic instruments do not represent nature while electronics represent machinery; neither side is assigned a stable role. A saxophone can become a streak of raw material, while electronic sound may behave with the irregularity of breath or weather. Percussion can establish motion and then dissolve into texture. Voices appear less as narrators than as another physical substance, capable of becoming gesture, interruption or atmosphere. Moments resembling chamber music, free improvisation, electroacoustic composition, damaged folk ritual and homemade science fiction pass through the same rooms without requiring borders between them.

The first Amultamento is divided into ten sections, several lasting less than two minutes. Those divisions create a sensation of rapid mutation, with forms arriving, exposing one unusual feature and slipping into the next chamber before they can become settled compositions. Yet heard as two complete twelve-minute sides, these are not miniatures arranged in a row. They are stages within a continuous act of assembly and disassembly. A texture may seem to have vanished only for its shadow to return several minutes later in another material. The listener gradually stops waiting for recognizable songs and begins attending to density, distance, vibration and the way one sound changes the meaning of another simply by appearing beside it.

This method has deep roots in the musicians’ previous work, particularly Volcano the Bear’s habit of treating improvisation as raw material that can later be cut, layered and reorganized. The finished result can retain the unstable electricity of people reacting in real time while also acquiring the impossible transitions of collage. Amultamento 1&2 inhabits that fertile middle territory. It neither presents an untouched improvisation nor polishes every trace of spontaneity into formal composition. Human decisions remain audible in the seams. One can sense the pleasure of discovering that two events recorded at different moments suddenly speak to one another when placed side by side.

Amultamento 2 provides slightly larger chambers. Its central “PART ONE b” extends beyond six minutes, the longest individual digital section, allowing a particular environment more time to establish its own internal physics. This does not make the second record more conventional, but it changes the listener’s scale of attention. Instead of watching fragments collide, one begins noticing extremely gradual alterations within an apparently stable field: an electronic presence moving closer, an instrumental color becoming abrasive, a pulse revealing that it has been hiding inside what first seemed like drift. The two Amultamentos complement each other as compression and expansion, quick cellular change followed by longer stretches in which those cells appear to grow.

Daniel Padden’s brief guitar duet with Clarence Manuelo occupies a fascinating position inside this arrangement. Anyone familiar with Volcano the Bear may instinctively listen for the absent fourth member, only to have him materialize for less than a minute and disappear again. It is almost a miniature family reunion inserted into the new group’s developing language. The brevity keeps the appearance from becoming a nostalgic centerpiece. Padden does not arrive to restore an old identity; he passes through the music, leaves a mark and permits Amultamento to continue becoming itself.

Volcano the Bear emerged in Leicester during the mid-1990s from dissatisfaction with standard musical limitations, eventually developing a language that could accommodate free improvisation, folk fragments, Dada humor, post-punk abrasion, noise, ritual and surreal theatre. Mott, Moore and Manuelo therefore bring thirty years of shared instincts into this project, including the valuable ability to recognize when an accident has become a composition. Freer enters that history without being swallowed by it. His electronic vocabulary helps shift the center of gravity away from the idea of a band performing in a room and toward the image of several rooms, machines and time periods performing one another.

The title itself resembles a newly assembled word whose components have not completely surrendered their individual shapes. That is appropriate for music built from accumulation without uniformity. Amultamento does not melt its materials into a smooth alloy. It preserves differences: organic and synthetic, crude and delicate, antique and digital, comic and unsettling. The pleasure lies in hearing those incompatibilities negotiate temporary agreements. A trumpet does not need to blend politely with a machine hum. They merely need to occupy the same instant long enough for a third meaning to emerge between them.

The black-and-white cover makes a similar proposal. A large hand partly conceals or protects a succulent, while coarse halftone dots convert skin, plant and background into the same printable material. The hand may be tending the plant, examining it, shielding it or interrupting our view. That ambiguity suits a record concerned with touch, mediation and transformation. Natural growth is being handled by something unmistakably human, then translated into reproduction. The image is tactile and mechanical at once, much like music in which breath, metal, circuitry, machinery and editing remain distinguishable while becoming inseparable.

There is also something quietly generous about issuing this music as downloads, CD, cassette, conventional vinyl and clear lathe-cut records. Each format proposes a different relationship to its four twelve-minute forms. Digital indexing makes the internal joints visible; cassette restores uninterrupted sides; vinyl turns the structural symmetry into a physical ritual of lifting and turning; a lathe cut adds another layer of handmade irregularity. No single edition can claim to be the neutral container because this is music particularly sensitive to the surfaces and systems carrying it.

Amultamento 1&2 rewards the moment when identifying instruments becomes less important than observing their behavior. It asks not “What is making that sound?” but “What has that sound begun doing to the space around it?” Its abundance never feels like clutter for its own sake. Beneath the tractors, organ pipes, romantic drumpads and unspecified electronic wonders is a disciplined understanding of duration, contrast and placement. Four nearly perfect twelve-minute rectangles have been filled with material that refuses to travel in straight lines.

Anyone who has followed Volcano the Bear, Songs of Norway, Earthtrumpet, Aaron Moore’s solo work or You’re Alive But You Are Dead may recognize particular fingerprints and perhaps know more about the sessions, machines and mysterious Igenix contribution. Those details would be wonderful to gather. For a listener arriving without that history, Amultamento still functions as a complete little biosphere, a place where instruments have escaped their job descriptions and household objects are beginning to suspect that they have been musicians all along.

Bonner Kramer · Thurston Moore - 2026 - They Came Like Swallows (Seven Requiems For The Children Of Gaza)

Silver Current Records – SC67

 They Came Like Swallows does not attempt to describe the deaths of children, reproduce the sounds of war or convert catastrophe into dramatic entertainment. There are no speeches explaining what the listener should think, no documentary samples brought in to certify the music’s seriousness, and almost no lyrics until the closing song. Instead, Bonner Kramer and Thurston Moore make a space in which grief can be experienced without being impersonated. The distinction is crucial. A requiem cannot return anyone, explain the inexplicable or balance the moral account. It can only refuse disappearance by giving absence a form.

The album’s subtitle names its purpose without ambiguity: Seven Requiems for the Children of Gaza. Yet its musical language remains open, abstract and attentive rather than illustrative. Organ, bowed strings, bass, piano, sampler, percussion and guitar create environments in which mourning does not remain a single emotion. Sorrow becomes alarm, anger, tenderness, disbelief, exhausted stillness and occasional flashes of beauty that feel almost unbearable precisely because of the subject surrounding them. The music does not claim that beauty repairs violence. It demonstrates that human beings continue making beauty because violence must not be permitted to define the entire human inheritance.

This is the first album-length collaboration between two musicians who have been moving through neighboring territories for approximately forty-five years. Moore’s history with Sonic Youth made altered tunings, sympathetic vibration, feedback and physical contact with the guitar part of rock’s common language. Kramer’s work with Bongwater, Shockabilly and Shimmy-Disc, together with his production of Galaxie 500, Low, Daniel Johnston, Will Oldham, Ween and many others, established him as one of the underground’s great listeners. His production does not merely document musicians. It identifies the emotional world already concealed inside their sound and builds a climate in which it can become visible.

That difference in temperament gives the record its internal movement. Moore is immediately recognizable, but he is not positioned as a heroic soloist standing in front of Kramer's accompaniment. His guitar scratches, tolls, flickers, sustains and sometimes appears to test the structural stability of the surrounding music. Kramer responds by constructing depth around it. An organ tone changes the apparent size of a guitar note; strings transform abrasion into lament; bass creates gravity beneath a passage that might otherwise float away; piano introduces human scale into an electronic horizon. Their relationship resembles two people tending the same fire from opposite sides, each adjusting the air without trying to own the flame.

“Urn Burial” begins with motion rather than silence. Drums carry a ritualistic, almost martial insistence while organ tones rise through the recording and Moore’s guitar moves between chiming figures, damaged chords and bright streaks of resistance. The title is brutally final, but the music refuses to become inert. It contains both procession and disturbance, as though the ceremony cannot proceed peacefully because grief keeps breaking through its prescribed gestures. Kramer and Moore do not offer consolation cheaply. The piece keeps warmth and danger in the same atmosphere, recognizing that a memorial can contain love while remaining furious about the reason it exists.

“The Redness in the West” brings Kramer’s viola and cello into the foreground. The bowed instruments pull against one another while Moore’s sustained guitar notes accumulate above them, creating a horizon that grows more threatening the longer one looks toward it. The title appears to echo the closing language of Cormac McCarthy’s Blood Meridian, where the western landscape becomes inseparable from organized brutality, conquest and the mythology used to conceal them. Here redness can be sunset, fire, warning, blood or all four at once. The music does not select a single meaning. It allows beauty and horror to occupy the same view, which is one of the album’s most persistent and difficult truths.

“The Third Migration” continues the record’s movement through displacement without reducing migration to an image of anonymous masses crossing a map. Kramer and Moore work through gradual changes in pressure and density, making movement itself feel uncertain. Migration can mean escape, expulsion, survival, inheritance or the attempt to find somewhere that will permit a future. The word “third” makes the title feel like one stage in a recurring historical process rather than an isolated event. People flee, rebuild, are uprooted again, and carry the memory of previous homes into places that may never fully become home. The music advances, but it never produces the uncomplicated sensation of arrival.

The title piece contains one of the album’s clearest guitar structures. A forward-moving figure establishes momentum before slowly losing its hard edges inside Kramer's surrounding atmosphere. Melody, ambience and dissonance do not arrive as separate sections. They gradually alter one another, the riff becoming a current and then a memory of a current. Moore’s high notes flash through the texture while keyboard shapes move underneath, producing the sensation of flight without the sentimental freedom usually assigned to birds.

The title also carries a literary shadow. William Maxwell’s 1937 novel They Came Like Swallows describes an ordinary family shattered by the 1918 influenza pandemic, drawing upon Maxwell’s childhood loss of his own mother. Maxwell borrowed his title from W.B. Yeats, but in this new setting the words become painfully open. Swallows arrive and depart with the seasons; they cross boundaries that human beings defend with weapons and documents; their disappearance can be temporary, or it can only look temporary to those left waiting. Applied to children, the image becomes almost too fragile to hold. The music does not explain the phrase. It lets those associations circle above it.

“The Living Theater” stretches beyond seven minutes and provides one of the record’s widest spaces. Remote guitar sounds, bent harmonics and suspended tones move through Kramer's slowly wandering piano, creating something both cinematic and curiously unperformed. The title may recall The Living Theatre, the radical company founded by Judith Malina and Julian Beck, whose work attempted to erase the boundary between performance, politics and lived action. Whether or not that reference was intended, the phrase suits music in which listening becomes a form of participation. The theater is “living” because nobody can remain entirely outside it. History is not happening on a stage somewhere else while an audience watches safely. Every listener occupies the same moral world.

Kramer’s production is especially important here. He does not smooth Moore’s guitar into ambient decoration, nor does he enlarge every gesture into monumental noise. The recording preserves scale. Tiny sounds remain tiny; distant sounds are allowed to remain distant; moments of violence acquire force because the surrounding music has not been maximized continuously. This control of perspective may be the album’s quietest achievement. Grief is often represented through grand crescendos, but actual grief also lives in small repetitions, vacant rooms, interrupted thoughts and ordinary objects that suddenly seem to contain impossible amounts of meaning.

“The Oceans Are Crying” is the album’s longest lament alongside “The Living Theater,” and one of its most enveloping. Low electronic movement and slowly shifting drones appear to erode from within while Moore introduces dense tones, fractured signals and bursts of upper-frequency pressure. Fleeting bird sounds widen the piece beyond human mourning. The title may sound enormous, but the music earns that scale by remaining patient. An ocean does not cry as a person cries. It absorbs, carries, separates and returns evidence to shore. Its apparent permanence makes human destruction seem both tiny and intolerable.

Moore’s guitar is often most affecting when it refuses the obvious emotional gesture. He does not simply make the instrument scream on behalf of people whose experiences cannot be borrowed. Instead, he permits uncertainty, roughness and incomplete resolution. Notes search for places to land and sometimes find none. Kramer’s arrangements do something similar. They create forms strong enough to contain feeling but porous enough to admit what cannot be translated. The album’s compassion comes partly from this restraint. It recognizes that art made at a distance must not pretend to possess the experience of those enduring the violence.

The sessions began from friendship and curiosity rather than from an assigned political program. Kramer had composed initial material at his home studio, then traveled to South Florida while Moore was spending the winter there. A mobile recording arrangement was assembled, Moore responded spontaneously to the prepared pieces, and the pair later followed improvisations wherever they led. Only afterward did the seven recordings fully reveal themselves as a unified response to Gaza. This does not weaken the dedication. It may explain why it feels embedded rather than attached. The music was not instructed to perform grief; grief was already altering how the musicians heard.

Their long friendship also protects the record from the stiffness that can enter a prestigious collaboration. Neither participant seems burdened by the need to prove that the meeting is historically important. Kramer listens for surprise in Moore’s playing, while Moore trusts Kramer to reshape and contextualize what has been captured. Their shared history becomes useful not as nostalgia but as patience. These are musicians old enough to know that intensity does not always require speed, volume or domination. Sometimes the strongest decision is to preserve another person’s strange note exactly where it fell.

The album closes with Joy Division’s “Insight,” its only conventional song and its only sustained use of words. Kramer has described it as his favorite Joy Division composition and as the necessary coda to the record. The original already held terror and endurance in unstable balance, its narrator insisting upon fearlessness in a voice that never makes the claim entirely believable. Moore and Kramer slow the song’s machinery and surround its bass movement with a warmer, more spectral field. Their voices join without theatrical distinction, repeating “I’m not afraid anymore” until the sentence becomes prayer, doubt, encouragement and responsibility at once.

Placed after six instrumental requiems, “Insight” changes meaning. Fearlessness is no longer adolescent cool or existential posture. It becomes the difficult promise required of anyone who continues looking at suffering when distraction would be easier. It does not mean feeling no fear. It means refusing to let fear, despair or helplessness become permission to stop caring. The song does not produce triumph at the end of the album. It leaves behind a small human voice inside a much larger darkness, still speaking because silence would concede too much.

There is an important contradiction inside the idea of “sonic activism.” An instrumental record cannot stop a bomb, reopen a border, feed a child or reverse a death. Kramer has spoken candidly about the diminished cultural reach of music in an era when listeners may abandon a recording after seconds. Yet part of the album’s resistance lies in demanding approximately forty minutes of sustained attention. It asks the listener to remain, to resist the reflex to click away, and to allow another reality to trouble the ordinary flow of the day. Attention is not sufficient action, but indifference almost guarantees the absence of action.

A portion of the album’s proceeds benefits World Central Kitchen, giving its intention a material extension beyond symbolism. Still, the record’s most lasting contribution may be the emotional language it constructs. Public discussion of mass death quickly becomes numbers, arguments, declarations and competing systems of justification. Numbers are necessary, but repetition can make even unimaginable loss appear administratively manageable. Seven requiems return the subject to duration. Each piece asks the listener to inhabit time in which no life is treated as a statistic passing across a screen.

The phrase “for the children” can easily become sentimental or politically decorative. They Came Like Swallows avoids that trap because it does not manufacture innocence as an aesthetic effect. It treats lost children as members of the human future, each carrying relationships, perceptions and possibilities that cannot be replaced. The record mourns not only lives ended but unrealized decades: friendships never formed, work never undertaken, jokes never invented, music never heard, letters never written, children who will never have children of their own. A requiem addresses the dead, but it also confronts the living with the size of what has been removed.

For listeners approaching through Sonic Youth, the album offers Moore’s familiar guitar vocabulary in an unusually vulnerable frame. For those coming through Galaxie 500, Low, Bongwater or Shimmy-Disc, it provides another demonstration of Kramer’s ability to make production itself an emotional instrument. Yet neither history is required. The record’s deepest subject is more fundamental than underground-rock genealogy. It concerns what music can do when language has become overloaded, politicized or incapable of containing the scale of grief.

It cannot restore. It cannot testify in place of witnesses. It cannot absolve the distant listener who feels moved and then resumes ordinary life. What it can do is create a chamber where forgetting becomes temporarily impossible. Inside that chamber, guitar strings vibrate beside bowed strings, organs breathe, electronic tones gather like weather and two old friends use the freedom developed across their lives to grieve for children denied the freedom to complete theirs.

Anyone who knows more about the literary references, the Florida sessions, the equipment Kramer used or the duo’s live realization of these pieces could add valuable detail. The record leaves room for that kind of collective listening. Its seven movements do not close the subject. They keep a place open, holding sound where absence would otherwise be asked to remain silent.