Daily Archives: February 20, 2017

There is a gross falsehood proliferated by those whose horizons stretch no further than the end of their nose. The fallacy is that all modern music is simply repetitions of ideas and concepts from yesteryear, that there isnt a single riff, lick, chord or note that has never been played before. Apart from the fact that this is an incredibly fatuous, narrow-minded view that completely ignores essential components of music such as craft, composition, personality, chemistry, technology, instrumentation, dynamics and tone (to name but a few), it also leads perfectly rationale people to spout nonsense;how many times have we heard the ridiculous notionthatThe Beatles invented every idea found in modern music and nobody's come up with a solitary original idea since?

Unless theres an unreleased album of Black Metal mixed with African-American Slave music by Messrs McCartney, Lennon, Harrison and Starr hiding in a dusty Abbey Road vault, we can probably nip that particular falsity in the bud. Instead, this particular combination of disparate genres can be credited to songwriter Manuel Gagneux, the brainchild behind Zeal & Ardor. If you really do think youve heard every trick that modern music has to offer, you might want to listen to the stream of their debut album Devil is Fine above; its unlikely you will have heard anything quite like it before.

The genesis for Zeal & Ardor came when Gagneuxbecame frustrated workingon a different musical project, his incredibly diverse, difficult to define, alternative chamber pop projectBirdmask.Whenever Gagneux would run in to a creative stumbling block, he would go on to 4Chan, an internet bulletin board where anyone can post anonymously on a wide variety of topics, and ask people for two musical genres. He would then combine them and write a song within half an hour, purely as a means to get his creative juices flowing once again. It wasn'teven my idea to mix these two genres Gagneux says humbly I totally stole it! The first iteration of this combination was pretty horrible to be honest, but the idea stuck with me and I pursued it

Gagneuxs enthusiasm for black metal started, as it does for most fans of the genre, as a teenager. I was trying to listen to listen to the most extreme music I could find, you know how teens are. My friend introduced me to Burzum and Darkthrone and told me that they were the most evil people on the planet of course, I was intrigued! I became so enthralled by black metal because it's all enveloping sound; its very aggressive but even tender in some moments.

Chain gang music, whilst not something Gagneux listens to on a regular basis, was introduced to him as a child by his Swiss father and American mother. My parents listened to these old Lomax recordings for a while when I was growing up. They were something I'd totally forgotten about but recently re-discovered and I dove into them for this project.'

Mixing genres is all well and good but if the individual strands of the hybrid are no good, youll be falling at the first hurdle. Gagneux has efficaciously captured the essence and sentiment of African slave music; the authenticity is so convincing, accusations were made against him, saying hed stolen old Lomax recordings and sampled them without permission (he didnt, he just sang loudly into a shit microphone with too much signal to get that authentic, lo-fi recording sound of the 30s and 40s).

As Gagneux began putting the music together, images began to form in his head of African chain gangs rebelling against their Christian captors by invoking Satanism. He took this idea and ran with it as a thematic thread to pin on to the record. Devil is Fines artwork shows signs of the extensive research Gagneux put into the project; the photograph is of a real enslaved African-American, Robert Smalls, who managed to free himself and 17 other slaves during the American Civil War by commandeering a Confederate transport ship stacked with Howitzer guns and several hundred rounds of ammunition. It was a daring escape for such a young man; Smalls was just 22 when he put his perilous plan into action and he lived to the age of 75, very respectable for someone born in the 19th century. Once he was free, Smalls lived a very full life, serving as a civilian pilot and armed transport captain for the military and later got into politics as a member of the US House of Representatives.

Superimposed over the image of Smalls is The Sigil of Lucifer, sometimes referred to as the Seal of Satan. One of the lesser known symbols in modern Satanism, its believed to hold connections to a greater, supernatural power, in this case, Satan himself. I think superimposing Lucifers sigil over the image of Robert Smalls neatly sums up the intention and theme of this record to me says Gagneux. Without trying to sound too corny, its meant to represent these African slaves summoning something sinister and liberating themselves through Satan. Imagine if slaves in America had rejected the Christianity that was foisted upon them and embraced Satanism instead. Rather than being forced to accept the will of God, they choose defiance and rebellion; thats the world in which this album is rooted. Im an atheist, I dont really believe in God, but parts of modern Satanism do gel with me whilst other parts dont. Its fiction at the end of the day but it's well researched; I've put an embarrassing amount of time into reading occult books to get this stuff right!

The album artwork superimposes the Sigil of Lucifer over an image of freed slave Robert Smalls

Whilst the black metal and slave music hybridisation has got the most media attention thus far, theres actually a large pool of various genre influences that Gagneux is drawing from on Devil is Fine; elements of electronica, cradle songs, spiritual chanting, delta-blues licks and funk are all touched on throughout Devil is Fines 25minutes. Childrens Summon sounds like Dragonforce put through a Watain filter. Whats a Killer Like You Gonna Do Here? evokes a darker, more sinister Tom Waits. Given the somewhat purist attitude of a certain breed of metal fan, Zeal & Ardor have and will continue to provoke strong reactions, both positive and negative.

It's not a primary intention of mine to aggravate those people but it is funny to see some of the reactions says Gagneux. Black metal used to be the most extreme music known to man, but now, it's almost classical. It seems natural to want to evolve it and figure out alternatives and evolutions. There's been quite a few polarising opinions but actually I really appreciate them because some of them mention things where there might be room for improvement. Zeal & Ardor to me is not done, I'm still trying to figure out how it could be better and some of these negative comments are quite helpful because they point out what I could do better.

Zeal & Ardor is just the latest in a long line of developments in the world of music, an artform that continues to develop and metamorphose, despite the protestations of those stuck in the past or who fear change. Music is a force that is constantly changing and evolving; the notion that the well will run dry and that everythings already been done is an idea that says more about the person expressing it than it does about the state of modern music. Some may dismiss Zeal & Ardor as a gimmick but Gagneux is determined to not let that happen. As a live unit, the project will be expanded from just Gagneux to six musicians, including two backing singers. It's a fine line to walk because I don't ever want the music to be secondary to the show, but I have a few ideas. The record is only 25 minutes long but if we do a 25 minute set, people will kill us and will have every right to do so! So theres a few new ideas and songs for people that come to see us live. I'm in the process of distilling the project, making it more extreme in both directions and gelling the two elements together a little more precisely.

Devil is Fine is released through MVKA on 24th February on vinyl, CD and digitally. Zeal & Ardor commence a European tour in March including a date at The Underworld in Camden, London on 20th April

More:

Zeal & Ardor Devil is Fine: Album Stream - The Independent

Mail-order brides have deep roots in American history, dating back to the colonial period.

By Marcia A. Zug February 2017

Modern mail-order brides are often stereotyped as young foreign women desperate to escape their homeland, but there was a time when mail-order brides were seen as strong pioneer women. There have been mail-order brides in America as long as there have been Europeans in America but the course of time has changed the perceptions of these women. In Buying a Bride: An Engaging History of Mail-Order Matches (NYU Press, 2016) author Marcia A. Zug traces the history of mail-order brides in America from colonial times to the present.

To find more books that pique our interest, visit the Utne Reader Bookshelf.

"As Catherine looks out across the water, she wonders what her life will be like when she reaches Virginia. She knows that conditions will be hard, but life in England was also hard. At least in the colony, there is the possibility of advancement. The Virginia Company has assured her and the other women that they will have their choice of marriage partners. They have promised that the men are wealthy, or at least will be with the womens help, and that the women will have a share of this wealth. Catherine knows it is a risk, but she has been assured she can always return home if she changes her mind. Regardless, Catherine expects to stay. There is little for her back in England. She will marry a colonist and help found a nation."

The above thoughts illustrate what I believe one of the first mail-order brides might have felt as she traveled thousands of miles from England to settle in the Virginia colony. There is no actual record of the hopes and fears of these young women. Nevertheless, we do know that their arrival in 1619 was eagerly anticipated and desired.

Marriage was vital to the success of the colony. Wives were needed to create stable family units, produce and care for children, and cement Americas racial and cultural hierarchy. However, the difficulty was that few European women were interested in immigrating. In fact, female immigration to the colonies was so rare that when a group of forty women from La Fleche, France, began boarding a ship for Canada in 1659, the townspeople tried to prevent their departure because they were convinced the women were being kidnapped. Mail-order marriage helped resolve this problem. These women immigrated when others would not, and consequently, their presence was considered critically important.

The risks the early settlers faced were substantial. Most potential colonists had heard frightening accounts of disease and famine, and many of these stories seemed to indicate that women were particularly vulnerable. One horrific tale from Virginia involved a colonist who slue his wife as she slept in his bosome, cut her in pieces, powedered her & fedd upon her till he had clean devoured all her parts saveinge her heade. In the northern colonies, settlers such as the Puritans and the Quakers accepted these risks as the price of religious freedom, and as a result, these areas had little difficulty attracting large numbers of family groups. In contrast, the southern colonies, which lacked this religious draw, had a much harder time finding families willing to accept the dangers and hardships of colonial life. A handful of women came to the colonies shortly after the first male settlers arrived, but their numbers were small, and even fewer came with their children. Moreover, some families, like that of Sir Thomas Gates, sent their daughters back to England if their wives died. As early as 1609, a broadside (poster) produced by the Virginia Company of London demonstrated that the colonys governing body recognized the need to recruit women. The broadside was directed at family groups and specifically emphasized that both men and women were needed for the better strengthening of the colony. Nevertheless, despite such appeals, few families immigrated to the southern colonies. Instead, the majority of southern colonists were single men, primarily individual speculators and fortune hunters, who came to profit from Americas abundant land and natural resources and then return home. As colonial historian Julia Cherry Spruill has noted, these men were not interested in building permanent homes in Virginia or in cultivating lands to be enjoyed by future generations. They simply planned to make their fortunes and then return to England.

The transient nature of the southern population was problematic, and it quickly became clear that the lack of women was threatening the future of the fledgling colony. In 1614, the Virginia Companys lawyer, Richard Martin, spoke before the House of Lords and highlighted the threat posed by the colonys gender disparity. He informed the members, a significant number of whom had shares in the com- pany,that Virginia desperately needed honest laborers, with wives and children. He then recommended the appointment of a committee to consider ways to increase family immigration. Other members of the Virginia Company shared Martins immigration concerns. However, class politics ultimately prevented consideration of his proposal. Martin was only a lawyer and not a lord, so his requests, which went beyond legal advice, were considered presumptuous. One contemporary described his speech as the most unfitting that was ever spoken in the house. Consequently, not only were Martins appeals ignored, they resulted in punishment. The day after appearing before the House of Lords, Martin was arraigned for contempt. He was brought before Sir Randall Crew, the Speaker of the House, forced to kneel, and given following admonishment:

"The case was this a petition relative to the Virginia Company had been presented, and an order for the Council to appear, that he as their Attorney had represented himself with diverse Lords. That the House at first was disposed to listen to him with all due respect and love; that the retrospect of the Virginia Plantation was acceptable, for it had been viewed with the eyes of love. But afterwards, he has impertinently digressed, for it was not his place to censure and advise. The House had therefore brought him before them, and although many were his acquaintances, yet all now looked upon him with the eyes of judges, and not as private friends."

After Martins censure, the issue of family immigration was dropped, but the lack of women remained a significant problem. Finally, in 1619, the Virginia Companys treasurer, Sir Edwin Sandys, who now controlled the company, decided to address the issue. He warned his fellow shareholders that if immediate action was not taken, the colonys gender imbalance would soon breed a dissolucon, and so an overthrow of the Plantation. Sandys recommended sponsoring the immigration of single women because he believed their presence would make the men more setled [and] lesse moveable and decrease the number of men who, because of the dearth of women, stay [in the colony] but to gett something and then return for England. This time, the recommendation to address the colonys female immigration problem was met with approval. After hearing Sandyss suggestion, Lord Francis Bacon, a founding member of the company, immediately expressed his public support declaring it time to plant with women as well as with men; that the plantation may spread into generations, and not ever pieced from without. Shortly after Sandyss request, the company began recruiting single women to marry the Jamestown colonists.

In the spring of 1620, ninety mail-order brides arrived in Jamestown. Their arrival was considered a success, and the next year Sandys requested funds to transport an additional one hundred women. By this time, the company was in financial difficulties and no longer had the necessary money. However, because Sandys insisted that more women were absolutely essential, the company agreed to raise the money by subscription. Due to these efforts, another fifty brides were sent to Jamestown. Altogether, the Virginia Company sponsored the immigration of 140 mail-order brides. The arrival of these women was intended to reduce the number of male colonists returning to England, but this was not the only reason female immigration was considered necessary. Despite the femaleless wasteland described by Sandys, the colony did not actually lack women. America was filled with indigenous women, and relationships between the male colonists and native women occurred almost immediately.

As early as 1608, after disease and starvation wiped out nearly a third of the original Jamestown colonists, a large number of the male survivors began taking Indian wives. By 1612, the Spanish ambassador to England reported that between 40 to 50 Englishman . . . had married Indian women. He also informed the company that nearly all of these men had abandoned the colony for their wives villages. Only two years earlier, the entire population of Jamestown consisted of sixty colonists. Consequently, the number of desertions described by the ambassador was shocking. Just as concerning was the fact that these desertions seemed unstoppable. Virginia Governor Dale had already decreed that deserters were to be hanged, some burned, some to be broke upon wheels, others to be staked and some to be shot to death. This law had little effect, and colonial men continued to leave the colony.

Desertions contributed to the already declining population, while also undermining the moral justification for the entire colonial endeavor. Virginia settlers had rationalized colonization by highlighting the supposed differences between themselves and the countrys native inhabitants. Captain John Smiths 1607 report on the native population of Virginia epitomized this trend, characterizing the local Indians as cruel, irrational, vengeful, treacherous, and barbaric. He also accused these tribes of Satanism. He described the Virginia Indians as devil worshippers who prayed to idols shaped with such deformity as may well suit with such a god and claimed they practiced child sacrifice. Such accusations seemed to confirm the English colonizers belief in their moral and religious superiority. However, intermarriage threatened these distinctions.

Britains recent colonizing venture in Ireland had demonstrated that settlers were extremely likely to adopt the customs and manners of native inhabitants with whom they intermixed. One typical report from the Irish colony bewailed the number of Englishmen who in small time have grown wild in Ireland, and become in language and qualities Irish. This report also noted the paucity of Irishmen who do in exchange become civilized and English. Virginias colonial leaders worried that marriage to Indian women would lead to similar results. Specifically, they feared that intermarriage would cause European men to abandon their civility and become indistinguishable from the heathen savages. This fear was then further exacerbated by the perceived sexual availability of Indian women. In John Smiths 1612 account of life in the early Virginia colony, he wrote about his visit to one of Powhatans (Pocahontass father) villages and noted that in any of these villages, an Englishman could expect a woman freshly painted red with pocones and oil to be his bed fellow. Smith also detailed his own experience. He claimed to have been greeted by 30 young women [who] came naked out of the woods (only covered behind and before with a few greene leaves), their bodies all painted, some white, some red, some black, some partie colour, but every one different. He then described being invited back to their lodging where they more tormented him than ever, with crowding, and pressing, and hanging upon him, most tediously crying, love you not mee? Similar, although less colorful, accounts were provided by colonist and company secretary William Strachey, who declared that the local women were most voluptious and eager to embrace the acquaintance of any Straunger.

In order to prevent desertions to the native villages and lessen the attractions of native women, colonial leaders described white/Indian relationships as religiously prohibited. In his 1609 sermon, the colonial Reverend William Symonds railed against the dangers of miscegenation. Symonds cited the biblical injunction that Gods people in Canaan keepe to themselves, and not marry nor give in marriage to the heathen, that are uncircumcized, and he warned that the breaking of this rule jeopardized ones chance for eternal salvation and risked all good succese of this voyage. Symondss religious admonishment did little to stem the flow of desertions, and even within the colony, some determined men found ways around this prohibition. The most famous intermarried colonist was John Rolfe. In his letter to Governor Dale seeking permission to marry Pocahontas, Rolfe acknowledged the heavie displeasure which almightie God conceived against the sonnes of Levie and Israel for marrying strange wives. Nevertheless, he argued that this concern was inapplicable to his own relationship, because Pocahontas was converting to Christianity and, thus, their marriage would actually be furthering Gods work and assisting with Rolfes owne salvation. Rolfes arguments were persuasive and earned Dales endorsement of the marriage.

By 1619, it had become clear that neither religious prohibitions nor capital punishment was a sufficient deterrent against intermarriage. The company, therefore, concluded that the best way to reduce desertions and ensure the colony remained racially and ethnically distinct was to provide colonial men with a viable marriage alternative to native women. Understandably, the women recruited to fulfill this important task were chosen with care. They were not prostitutes, criminals, or beggars. In fact, out of the thirty-eight women whose social status is known, eight had links to the gentry. According to the company records, four of the women were the daughters of gentlefolk; two others had uncles and one cousin (once removed) who were knights; and the eighth was described as the daughter of Mr. Gervase Markham, of the Nottinghamshire gentry. In addition, the company insisted that all the women had been received . . . upon good recommendation.

Link:

Coming to America: The History of Mail-Order Brides - Utne Reader Online