This article explores the German band Corvus Corax and their reinterpretion of the Middle Ages as a creative answer to Germany's problematic history of nationalism. Invoking the community ideals and ideological values of the 1960s and 1970s, which, in the context of the GDR took on even more significance, Corvus Corax borrowed ‘authentic’ medieval texts and melodies, rendering them in acoustic arrangements inspired by medieval performance practices. In short, German ‘folk’ bands invented ‘medieval’ rock to sidestep Nazi connotations with the word ‘folk’. Besides invoking the semantic shift from ‘folk’ to ‘medieval’, I argue that the band adopts the figure of the medieval minstrel and asserts that his multilingual texts, ‘foreign’ instruments and colourful performance practices speak to an inclusive, diverse and cosmopolitan community. Paradoxically, they do so by first positioning the medieval minstrel as a punked-up, marginalised ‘outcast’. The cultural capital of this outcast status helps medieval rock bands like Corvus Corax carve out a space for marginalised voices who, in their new privileged positions, offer a form of retribution for politics of exclusion, racism and authoritarianism.

This article examines the politics of race, religion and nation in relation to blackface minstrelsy during the first decades of the twentieth century. Having been superseded by more modern amusements, minstrelsy was outdated as a performance genre, yet the minstrel show served as a forum for Neil O'Brien and the Knights of Columbus fraternal society to participate in the invention of a white American Catholic identity. For fraternal society members, estranged from national belonging by religious difference, these performances situated the group as proponents of an old-fashioned American tradition, structured around anti-blackness. At a time of anti-Catholic sentiment, Catholic fraternal society members gathered for minstrel performances, distancing themselves from black people and marking themselves as white Americans.

Having first raised questions of musical evaluation, and introduced my analytical approach, I proceed to an empirical, in the sense of more-or-less objective, analysis of the metric and melodic aspects of the songs on those five LPs that constitute Joni Mitchell's early style: Song to a Seagull (1968), Clouds (1969), Ladies of the Canyon (1970), Blue (1971) and For the Roses (1972). The results of this style analysis are then summarised. Next I proceed to a more phenomenologically inclined examination of ethereal, since evanescent or ‘ghostly’, ‘haunting’ characteristics of musical fluidity and expansion in Mitchell's music. Such passages of ‘stretched’ musical time arise from several properties: regulated yet ambiguous metric irregularity, swinging around the beat and melodic flow. The essay concludes with close examinations of the longest and most fluid musical properties of ‘Willy’ (Ladies of the Canyon) and ‘Case of You’ (Blue).

MCs (rappers) such as Cardi B, Kendrick Lamar, Drake, Big Sean and Young Thug use triplet rhythms in their rapping, a practice that is known as triplet flow. This paper argues that the prevalence of triplet flow is one of the most aurally salient features of contemporary hip hop, and exemplifies the popularity and influence of the Atlanta-centred genre of trap music through its sparse, slow beats. Three types of triplet flow are defined – mixed, phrasal and total – and are used to explore how various songs and artists active in the late 1980s and early 1990s provided the stylistic blueprint for triplet flow's recent explosion in popularity. With the aid of a 50 song mini-corpus, the paper concludes with a general survey of stylistic characteristics common in many songs featuring triplet flow, and further analysis of two of these songs in order to illuminate the creative, rhetorical and virtuosic potential that underpins this ostensibly simple style of rapping.

The article begins with a short history of German gangsta rap, followed by an overview of central theories and key concepts in hip-hop studies. It then focuses on a case study of a German gangsta rapper called Kollegah, who became one of Germany's most commercially successful artists of the past few years. The case study is divided into three parts: the first involves a deconstruction of both his artistic persona and his strategies of appropriating hip-hop cultures. This is followed by a closer look at two Kollegah productions, focusing on his rhyming and signifying skills. By adding a cursory qualitative media analysis of both Internet fan forums and print and television artefacts about Kollegah, very contradictory reactions can be depicted. The article is finally able to illustrate that this artist makes great use of a (typically German?) flavour of virtuosity and that he can draw from a very unique set of capital. Kollegah is viewed as representing a successful strategy of cultural appropriation and the use of different types of capital within the network of music business in its post-digital era.

This article presents a case study of ecocritical black metal, delving into the apocalypticism of the California-based black metal band Botanist, who conjures a world in which plants have violently destroyed human civilisation. It first contextualises Botanist amidst the broader current of environmentalism in extreme metal as well as within wider cultural explorations of plants as subjective beings capable of violence. The article then examines how Botanist taps into the logic of apocalyptic environmentalism, as the music presents the essential narrative of apocalyptic bioterrorism: humanity, with wanton hubris, has sown the seeds of its own destruction, and earned whatever horrors befall it on the way to elimination. With its bleak outlook and strident sound world, Botanist's music threatens to destabilise listeners’ assumptions about their place in the world and offers an example of what apocalyptic ecological urgency in music could sound like.

The study of the recorded artefact from a musicological perspective continues to unfold through contemporary research. Whilst an understanding of the scientific elements of recorded sound is well documented, the exploration of the production and the artistic nature of this endeavour is still developing. This article explores phenomenological aspects of producing heavy metal music from the perspective of seven renowned producers working within the genre. Through a series of interviews and subsequent in-depth analysis, particular sonic qualities are identified as key within the production of this work: impact; energy; precision; and extremity. A conceptual framework is then put forward for understanding the production methodology of recorded heavy metal music, and how developing technology has influenced the production of the genre.

Although there has recently been significant work published on the relationship between twentieth-century French (anti-)philosopher Georges Bataille's theories of religion and violence, and the sound and politics of black metal, little has been done to address Bataille's and black metal's shared concern with the problem of ‘authenticity’. Their concern, determined by their complicity with ‘evil’, is centred on a critique of modernity. I will read, with a specific focus on the second wave of Norwegian black metal, black metal's connivance with evil through Bataille's notion of authentic literature. Although two very different mediums – literature and music – Bataille's concept is applicable to a reading of black metal because of his invocation of evil and the Luciferian in his interpretation of authenticity. Bataille argues that authentic literature is necessarily diabolical because of the Nietzschean form of sovereignty that the author momentarily attains at the conception of the modern world – that is, in the wake of the death of God. The authenticity that Bataille and black metal seek is therefore bound up both with godlessness and the satanic.

Country music has a reputation for being the music of the American white working-class South and being closely aligned with conservative politics. However, country music has also been played by non-white minorities and has been a vivid way of expressing progressive political views. In the hands of the Indigenous peoples of Australia, country music has often given voice to a form of life-writing that critiques colonial power. The songs of Dougie Young, dating from the late 1950s, provide one of the earliest and most expressive examples of this use of country music. Young's songs were a type of social-realist satire and to be fully understood should be placed within the broader socio-political context of 1950s and 1960s Australia. Young's legacy was also important for Aboriginal musicians in the 1990s and the accompanying reassessment of Australia's colonial past. Country music has provided particular opportunities for minority and Indigenous groups seeking to use popular culture to tell their stories. This use of country music provides a new dimension to more conventional understandings of its political role.