Δύο
νέα κομμάτια, το αρκετά γρήγορο LuciferRising και
το αρκετά αργόσυρτο WhiteGod, μαζί με μια
επανεκτέλεση στο κλασικό Demons' Gate, δεν θα ήταν αρκετά για ένα Ε.P. των Σουηδών πατεράδων του EpicDoomMetal!
Οπότε,
εννέα ακόμα κομμάτια από την εμφάνισή τους επί ελληνικού εδάφους στο Gagarin 205 της Αθήνας το 2007, τα
κατατάσσουν αναγκαστικά στην κατηγορία των ειδικών/μικτών άλμπουμ.
Η σύνθεση τότε ήταν: Robert Lowe (τραγούδι), Mats
Björkman και Lars Johansson (κιθάρες), ο αρχηγός Leif Edling (μπάσο) και ο Jan
Lindh (ντραμς).
English:
A shot of alcohol accompanied by a good snack.
Two new tracks, the quite fast "Lucifer
Rising" and the rather slow "White God," along with a cover of
the classic "Demons' Gate," wouldn't be enough for a Swedish band of
the fathers of Epic Doom Metal!
So, nine additional songs from their performance on
Greek soil at Gagarin 205 in Athens in 2007 inevitably place the album in the
category of special/mixed albums.
At that time, the lineup was: Robert Lowe (vocals),
Mats Björkman and Lars Johansson (guitars), the frontman Leif Edling (bass),
and Jan Lindh (drums).
This is a new album from a long-running Austrian hard
rock band that has been active for over 30 years. Moneyshot marks their return
after nearly two decades of silence. Historically, the band released the EP
Prophecy in 1988 and two full-length albums, Unchained (1986) and Perfect
Inspiration (1992). Their latest work positions itself somewhere between
melodic hard rock and melodic heavy metal.
What becomes immediately clear is that the band has
invested significant effort into crafting a strong comeback. The vocals stand
out as particularly impressive, the guitar work is consistently sharp, and the
overall production delivers exactly the sound this style demands.
Among the highlights are the anthemic “Broken Mirror,”
“Lost and Found,” and “Fly Like an Eagle.” The ballad-style track
“Heartbreakin’ Valentine” is also well executed and placed at the right moment
in the album’s flow. In fact, the entire record moves with a natural, pleasant
momentum from start to finish.
In conclusion, Moneyshot is a highly satisfying
release within its genre and absolutely worth exploring. Fans of melodic hard
rock and melodic heavy metal will likely rate it even higher. For me, it stands
as one of the strongest new entries in this corner of the metal/hard rock
spectrum.
Athens‑based
metal act Aeons In Solitude have unveiled the new video clip for “Dreamer”, the
latest single taken from their forthcoming album Black Lumina, set for release
on May 15, 2026 via Soman Records (FR).
Formed in 2016 by vocalist, composer and multi‑instrumentalist Alex Roussos, the project evolved from
a solo endeavor into a full band by 2018. Their debut album Mourning Cloak
(Rock Company, 2020) introduced a Doom/Gothic Metal foundation with progressive
undertones.
With Black Lumina, the band shifts into darker Gothic
Rock and Darkwave territory, embracing atmospheric synth textures and a more
introspective mood while maintaining their signature sense of melancholy. The
album was recorded, mixed and mastered at Fragile Studio in Athens by Vangelis
Yalamas, who also handled production on their debut.
Italian psych‑ritual stoner/doom duo Astral Goat Dominion have
officially issued their debut full‑length “Only Lucifer and Fuzz” in physical format. The
album is now available through the band’s Bandcamp, Instagram, Facebook, and
via direct mail order.
The release is handled by Screaming Alice Records,
while U.S. listeners can purchase copies through Iron Head Records.
Formed by Oniric (bass, vocals, synth, rituals) and
Khaosfuzz (guitar, vocals), Astral Goat Dominion craft a sound rooted in
crushing doom riffs, occult atmospheres, and trance‑inducing fuzz worship. Following their first single
“Lucifer (Part I)”, the duo now present a dense, hypnotic debut album steeped
in distortion, ritualistic energy, and luciferian psychedelia.
“Only Lucifer and Fuzz” marks the band’s first major
step into the physical underground doom scene, offering a raw and immersive
experience for collectors and devotees of heavy ritualistic sound.
In recent years, fueled by the
digital proliferation of archival material, a debate has resurfaced regarding
the true nature of the Black Metal scene: to what extent was it—and
remains—truly revolutionary? While the genre has undeniably left a profound
aesthetic and ideological mark on modern music history, a central question
persists: was it a revolution, or simply a reaction?
Drawing from years of
engagement with the genre, I have come to believe that Black Metal functions
more as a form of reaction than a genuine revolution. This is not a mere
semantic quibble; it is a fundamental distinction.
The Anatomy of Revolution
A revolution, by
definition, requires more than simple negation. It requires a proposition.
Its purpose is to expose societal rot, awaken the conscience, and ultimately
propel the individual toward a process of self-knowledge and inquiry. It is not
enough to denounce; one must open new paths of thought.
Within this framework, we must
ask: did Black Metal ever truly fulfill such a role?
In my view, the answer is
largely negative, save for a few notable but isolated exceptions. Rather than
serving as a vehicle for consciousness, the scene frequently became trapped in
an ideological and aesthetic hyperbole that prioritized shock value over
substantive reflection.
Conflict Without Consequence
A defining characteristic of
the scene has been its vitriolic anti-Christian sentiment. Critique of
Christianity—or any institutional power—is entirely legitimate, especially
considering the historical grievances associated with it. However, context
matters.
Most Black Metal pioneers
emerged from Scandinavian and Western European societies that already enjoyed
democratic rights and religious freedom. In such environments, blasphemy does
not carry the same weight or risk as it would in a theocratic or authoritarian
regime.
Consider, for contrast, the
Greek author Nikos Kazantzakis, who faced genuine persecution and the
threat of excommunication for his ideas. This comparison highlights that a true
clash with religious authority, when accompanied by personal cost, possesses a
gravity that a provocative stance in a free society simply lacks.
The Logic of Imposition
The transition from rhetoric
to action—most notoriously the Norwegian church burnings of the 1990s—is even
more problematic. Beyond the inherent criminality, one must ask: how does such
an act differ, in its underlying mentality, from Kristallnacht?
Both involve the targeting and
destruction of religious spaces in the name of an ideology. Violence against
symbols of faith, regardless of the direction it comes from, reflects the same
logic of intolerance and the desire to impose one’s will through force.
Subversion
or Stagnation?
Furthermore, the ideology
permeating much of the scene appears more conservative than subversive. The
glorification of raw power, individualism, dominance, and an elitist
"superior artist" complex does not represent progress. Instead, it
reproduces the very hierarchical structures the scene claimed to despise.
Thematic preoccupations often
drifted toward misanthropy, the celebration of cruelty, and a nihilistic
approach to existence. Rather than fostering understanding, it cultivated a
form of alienation that can hardly be described as "creative."
We also cannot ignore the fact
that several prominent figures and bands flirted—directly or indirectly—with
extreme ideologies, including fascist and Nazi elements. While this does not characterize
the entire genre, it reinforces the idea that Black Metal's
"anti-systemic" stance lacked a clear moral or social compass.
Conclusion: Vision vs. Negation
Ultimately, Black Metal may be
best understood as a form of adolescent reaction: intense, loud, and
often captivating, but not necessarily mature or productive. It is a reaction
drawn to power and imposition rather than to values like freedom, democracy, or
collective progress.
This does not negate the
artistic merit of many works within the genre, nor the personal significance
they hold for listeners. However, if we are to evaluate it as a social or
ideological phenomenon, we must be honest:
Revolution requires more than
"No." It requires a vision.
Τα
τελευταία χρόνια, με αφορμή την ευρεία διάδοση οπτικοακουστικού υλικού στο
διαδίκτυο, έχει αναζωπυρωθεί η συζήτηση γύρω από τη φύση της black metal σκηνής
και τον βαθμό στον οποίο αυτή υπήρξε –ή εξακολουθεί να είναι– επαναστατική.
Πρόκειται για ένα είδος που αναμφίβολα άφησε έντονο αποτύπωμα στη σύγχρονη
μουσική ιστορία, τόσο αισθητικά όσο και ιδεολογικά. Ωστόσο, το ερώτημα
παραμένει: ήταν πράγματι επαναστατικό ή απλώς αντιδραστικό;
Έχοντας
μια πολυετή, έστω και ερασιτεχνική, ενασχόληση με το είδος, καταλήγω στο
συμπέρασμα ότι το black metal υπήρξε περισσότερο μια μορφή αντίδρασης παρά μια
γνήσια επανάσταση. Και η διάκριση αυτή δεν είναι απλώς λεκτική, αλλά
ουσιαστική.
Η
επανάσταση, ως έννοια, προϋποθέτει κάτι περισσότερο από την άρνηση. Προϋποθέτει
την πρόταση. Έχει ως στόχο να αναδείξει τα κακώς κείμενα μιας κοινωνίας, να
αφυπνίσει συνειδήσεις και, τελικά, να ωθήσει τον άνθρωπο προς μια διαδικασία
αυτογνωσίας και αναζήτησης. Δεν αρκεί να καταγγέλλεις· χρειάζεται να ανοίγεις
δρόμους σκέψης.
Σε
αυτό το πλαίσιο, είναι εύλογο να αναρωτηθεί κανείς: κατάφερε το black metal να
επιτελέσει έναν τέτοιο ρόλο;
Η
απάντηση, κατά τη γνώμη μου, είναι σε μεγάλο βαθμό αρνητική, με ορισμένες
–αξιοσημείωτες αλλά περιορισμένες– εξαιρέσεις. Αντί να λειτουργήσει ως όχημα συνειδητοποίησης,
συχνά εγκλωβίστηκε σε μια αισθητική και ιδεολογική υπερβολή, που περισσότερο
στόχευε στο σοκ παρά στον ουσιαστικό προβληματισμό.
Ένα
από τα βασικά χαρακτηριστικά της σκηνής υπήρξε το έντονο αντιχριστιανικό μένος.
Αναμφίβολα, η κριτική προς τον Χριστιανισμό –όπως και προς κάθε θεσμική
εξουσία– μπορεί να είναι απολύτως θεμιτή, ιδιαίτερα αν λάβουμε υπόψη ιστορικά
γεγονότα και πρακτικές που έχουν στιγματίσει την πορεία του. Ωστόσο, το πλαίσιο
μέσα στο οποίο αναπτύχθηκε αυτή η κριτική έχει σημασία.
Τα
περισσότερα συγκροτήματα της black metal σκηνής προέρχονταν από χώρες της
Σκανδιναβίας και της Δυτικής Ευρώπης, κοινωνίες που ήδη απολάμβαναν δημοκρατικά
δικαιώματα και ανεξιθρησκία. Σε τέτοια περιβάλλοντα, η ελεύθερη έκφραση –ακόμη
και η βλάσφημη– δεν συνεπάγεται τις ίδιες συνέπειες που θα είχε σε θεοκρατικά ή
αυταρχικά καθεστώτα.
Χαρακτηριστική
είναι η περίπτωση του Νίκου Καζαντζάκη, ενός συγγραφέα που βρέθηκε αντιμέτωπος
με έντονη κατακραυγή και ουσιαστικό αφορισμό από την Εκκλησία για το έργο και
τις ιδέες του. Η σύγκριση αυτή αναδεικνύει ότι η πραγματική σύγκρουση με τη
θρησκευτική εξουσία, όταν συνοδεύεται από προσωπικό κόστος, αποκτά διαφορετικό
βάρος από μια προκλητική στάση που εκδηλώνεται σε περιβάλλοντα πλήρους
ελευθερίας.
Ακόμη
πιο προβληματική υπήρξε η μετάβαση από τη ρητορική στη δράση, όπως στην
περίπτωση των εμπρησμών εκκλησιών στη Νορβηγία τη δεκαετία του ’90. Πέρα από το
ότι πρόκειται για ξεκάθαρα εγκληματικές ενέργειες, γεννάται το ερώτημα: σε τι
διαφέρει μια τέτοια πράξη, σε επίπεδο νοοτροπίας, από τη Νύχτα των Κρυστάλλων,
όπου στοχοποιήθηκαν και καταστράφηκαν θρησκευτικοί χώροι στο όνομα μιας
ιδεολογίας; Η βία απέναντι σε σύμβολα πίστης, ανεξαρτήτως κατεύθυνσης, δεν
παύει να εκφράζει την ίδια λογική επιβολής και μισαλλοδοξίας.
Πέρα
από αυτό, η ίδια η ιδεολογία που προέκυψε μέσα από μεγάλο μέρος της σκηνής
μοιάζει περισσότερο συντηρητική παρά ανατρεπτική. Η εξύμνηση της δύναμης, του
ατομισμού, της κυριαρχίας και μιας ελιτίστικης αντίληψης περί «ανώτερου»
καλλιτέχνη δεν συνιστά πρόοδο, αλλά αναπαραγωγή δομών που η ίδια η σκηνή
υποτίθεται ότι πολεμούσε.
Σε
αρκετές περιπτώσεις, η θεματολογία κινήθηκε γύρω από έννοιες όπως η περιφρόνηση
προς την ανθρωπότητα, η αποθέωση της σκληρότητας και μια σχεδόν μηδενιστική
προσέγγιση της ύπαρξης. Αντί να ενθαρρύνει την κατανόηση και την αναζήτηση,
καλλιέργησε μια μορφή αποξένωσης που δύσκολα μπορεί να χαρακτηριστεί
δημιουργική.
Αξίζει
επίσης να σημειωθεί ότι δεν ήταν λίγα τα συγκροτήματα ή τα πρόσωπα της σκηνής
που φλέρταραν –άμεσα ή έμμεσα– με ακραίες ιδεολογίες, συμπεριλαμβανομένων
φασιστικών ή ναζιστικών στοιχείων. Αν και αυτό δεν αφορά το σύνολο του χώρου,
αποτελεί ένα φαινόμενο που δεν μπορεί να αγνοηθεί, καθώς ενισχύει την άποψη ότι
η «αντισυστημικότητα» του black metal δεν είχε πάντοτε σαφή ηθικό ή κοινωνικό
προσανατολισμό.
Τελικά,
ίσως το black metal να εκφράζει περισσότερο μια εφηβική μορφή αντίδρασης:
έντονη, θορυβώδης, συχνά γοητευτική, αλλά όχι απαραίτητα ώριμη ή παραγωγική.
Μια αντίδραση που έλκεται από τη δύναμη και την επιβολή, παρά από αξίες όπως η
ελευθερία, η δημοκρατία και η συλλογική πρόοδος.
Αυτό,
βέβαια, δεν αναιρεί την καλλιτεχνική αξία πολλών έργων του είδους, ούτε την
προσωπική σημασία που μπορεί να έχει για τους ακροατές του. Όμως, αν
επιχειρήσουμε να το αξιολογήσουμε ως κοινωνικό ή ιδεολογικό φαινόμενο,
οφείλουμε να είμαστε ειλικρινείς: η επανάσταση απαιτεί κάτι περισσότερο από την
άρνηση. Απαιτεί όραμα.
1. How do you
precisely blend Power Metal's energy with Gothic Metal's atmosphere? What is
the critical balancing point you strive for in every song?
For us it happens
naturally, we create a power metal draft with notes that aren't too epic or
happy and then the magic happens when Alex inserts darker and more gothic
melodies with the keyboard.
2. Considering your
influences (Nightwish, Kamelot, etc.), what is the single, definitive signature
element that makes the Risen Crow sound immediately recognizable as yours?
Let's say that our
peculiarity is the two voices, how they dialogue with each other in the songs
without creating rivalry and neither prevails over the other.
3. Does the history
and atmosphere of Rome actively influence your lyrical themes or melodic
structure, and if so, how?
There are some
historic alleys in Rome that at night create a darker and noir atmosphere,
which contributes in some way, but the most obvious inspirations come from our
more melancholic and dark side and why not also a pinch of Tim Burton that we
love
4, Out of obsession,
damned love, and sacrifice, which theme was the most challenging to translate
into compelling metal lyrics for “Requiem For A Damned Love”?
Our idea was to
create a love story but with dark nuances and a dramatic ending that makes the
listener understand that love goes beyond death.
5. Why was the track
"Risen Crow" chosen to be the single? How does it specifically
prepare the listener for the full emotional arc of the album?
We thought the
best way to attract the listener was to offer a powerful song, with an intro
that could enter the head and heart and I think Risen Crow is the most
appropriate one.
6. How did forming
the band in 2020—during a period of global isolation—uniquely shape the
intensity or dark nature of the music you created?
2020 was a
terrible time. Seeing so many people dying and being isolated at home triggered
an explosive mix within us, made of sadness but at the same time hope, and the
addition of a pinch of madness greatly helped our creativity.
7. Which specific
instrumentation or production technique is non-negotiable for achieving the
"haunting melodies and atmospheric soundscapes" you describe?
There isn't really
a single instrument or technique, but keyboards have certainly played a
fundamental role in our songs, creating those atmospheric soundscapes that
characterize our sound.
We don't use
particularly sophisticated or rare hardware: we work primarily "in the
box," leveraging software and plugins, trying to focus more on the idea
and emotion than on the instrumentation itself.
Rather, what really
makes the difference is the way we treat the sounds: the use of wide reverbs,
delays, and layering allows us to add depth and movement, transforming even
simple timbres into something more evocative.
In the end, it's a
balance between writing and producing: we start with essential elements and
then gradually enrich them, always trying to leave space and breathing room, so
that each sound contributes to creating a coherent atmosphere.
8. In the context of
the new album, is the theme of 'sacrifice' portrayed as a necessary good, a
pure tragedy, or something else entirely?
The theme of
sacrifice is central and is particularly evident in the final track,
"Black Rose," where he forgives her and lets her know how much he
loves her. She, in turn, understands the importance of being by his side and
ultimately takes her own life to join him. True love transcends death.
9. What is the most
essential non-musical element (stage design, props, or lighting) needed to
translate the album's dark, romantic narrative to a live audience?
We don't use any
special effects live; we like to be a little theatrical when we sing, using
darker, less colorful lightin6g. The intro to "Funeral Jack" is
absolutely essential; it shows the listener just how twisted Rose's mind is.
10.
As a new face, what specific mark or change do Risen Crow intend to make on the
international perception of the contemporary Italian metal scene?
We really like
Italian metal like Vision Divine and Labyrinth, but we're trying to lean more
towards a Teutonic style. It's not easy to create new music, but at least we're
trying.
11. When songwriting,
do you prioritize emotional impact over instrumental complexity, or must both
technical precision and depth always be achieved?
We look for depth
and precision first and foremost, and we believe it's not important to include
virtuosity. We spend more time on orchestral parts and vocals rather than
necessarily finding virtuosity.
12. Now, almost a
year after the release of Requiem For A Damned Love, what has been the most
surprising or rewarding audience reaction to the album, and based on that
response, what is the immediate creative direction or priority Risen Crow will
pursue heading into 2026?
The public
asked us not to fear the shadows, and in 2026, that's exactly where Risen Crow
has chosen to dwell.
In short: the
immediate priority is to consolidate the 'Theatrical Gothic-Power' brand,
transforming what was an intuition from the first album into the cornerstone of
our musical future.