All posts by Nathaniel Youmans

Dread in the Air: A Conversation with Kyrylo Brener of Ukrainian post-hardcore band, KAT

In my attempts to connect with Ukrainian bands since the full-scale Russian invasion began on February 24th, several things have become clear. Many of these bands are well-connected to one another, and are largely one gigantic network of friends and companions, despite a sometimes cavernous distance between their tastes and styles of music. Given the current circumstances, this also means that safe havens in western and southern Ukraine have seen among the shifting tenancy of millions of internal refugees, many displaced musicians from all around the country, from Kyiv to Kharkiv to Odesa.

Another thing, too, has become clear: each and every one of them I have contacted has made reference to a little-known album that is quickly becoming a profound soundtrack to the ongoing horror and dread of Russia’s all-out assault on Ukrainian existence that has now spread into its fifth month.

This album of which I’m speaking explores themes of impending societal collapse, psychic destitution, viewing power struggles in a contested region from a birds’ eye view over years of conflict, watching your familiar life dissolve into destruction, taking inspiration from the tragic existences of poets whose lives were cut short, and feeling both the survival-insistence on your own identity as well as the unrelenting forces of dehumanization that can make living in a war such an unbearable paradox. On a conceptual level alone, these are strong themes that could elevate a well-executed albums to zeitgeist-status, but Kharkiv-based post-hardcore band, KAT, has reached another level with a razor-sharp 2022 offering that is poised to become one of the most essential albums of the year, in Ukraine and further afield.

KAT is Kyrylo Brener (guitar), Max Dukarev (bass, vocals), and Andriy Kasyanenko (drums). The band’s brand of post-hardcore finds that elusive balance so sought after in the subgenre: catchy and angular riffage executed with precision and a sustained tense atmosphere of exploration. A tight yet expansive sound, a haze of feedback and fuzz behind the driving basslines, guitar riffs reminiscent of the likes of Fugazi and Nirvana, and plangent vocals screamed or sung entirely in Ukrainian.

Not to judge a book by its cover, but the album art alone is enough of an invitation to know you are in the throes of a well-wrought and intentional work. The album cover shows what was once an opulent and lavish feast of exotic foods and indulgent ceremony that has decayed, over the span of several weeks, into a deeply atmospheric reckoning with the omniscience of decay—of beauty and richness dissolving into death and the kind of life that consumes death, while remaining equally mesmerizing in the process of degradation. In a sense, the first visual gesture of the album puts you in the right frame of mind to apprehend the music: that in dissolution you find beauty and strength; in rot, you locate the soul’s boundlessness; that in putrefaction, you insist on imagination and, yes, even joy.

But you will be hard-pressed to find joy in this album, and for good reason. KAT’s Bandcamp page dedicates the album as follows:

These songs are dedicated to those who defend Ukraine from the Russian occupiers. These songs are dedicated to those killed in the war. These songs are dedicated to our ruined city. These songs are dedicated to everyone in Ukraine, because there is no person who wasn’t affected by the war. You can destroy our cities and kill our people. But it is impossible to break the will and the spirit.

The band released the album during the peak intensity of Russia’s brutal, senseless invasion. And they recorded the album in a studio in a forest three hours outside of Kharkiv (Spivaki Records) that, since March, has been occupied by Russian soldiers.

To release an album during a war is no small achievement, and to have written an album several months prior that, across the board, is being described as prophetic in light of the past months of horror in Ukraine is nothing short of allegorical. Self-described as a small act not even very well known in Ukraine, Kharkiv-based post-hardcore trio, KAT, is making waves with their newest album, “Поклик,” which is the band’s first album whose lyrics were written entirely in Ukrainian.

Guitarist and primary lyricist behind this harbinger album, Kyrylo Brener, joined me via Zoom in Lviv—where he was watching NBA playoff games in a Green Bay Packer’s sweater and relocating to a room without windows as an air raid siren shrieked out in the streets—to discuss the band’s prescient and blistering new album, its context, and the reality on the ground in Ukraine.

NY: Where are you based now and what is the current situation like?

KB: Right now I am in Lviv, where I’ve been living since about mid-March or something like that. It’s the closest thing to normal life in Ukraine right now. Shops are open, you can go get a coffee, have a beer, take a walk, play soccer, for example. Usual activities are present here, and people are trying to live normal lives and get back to work. My bandmates left Kharkiv several weeks ago for southern Ukraine. They stayed in Kharkiv much longer than me, volunteering and helping out.

NY: Can you describe the experience of recording an album shortly before a full-scale invasion, and then releasing the album in the midst of it?

KB: To be honest, everyone in Ukraine had talked about the possibility of an invasion since about October, at least. Even then, it was really stressful to live in the kind of environment where you read the news every day and it says a full-scale war is probably going to happen in your country. Although, no one actually believed it would happen, to be honest. Everyone thought it was crazy, even for Russians, that they will not get anything from this.

We didn’t write lyrics about this specifically, but something, this feeling of global dread, was in the air. We started writing lyrics for this album in the summer of 2021. Usually it’s me who comes up with the idea and basic structure for the lyrics. Then Max, the vocalist, adjusts the lyrics to the rhythm of the song and his voice, so we work in a pair on the lyrics. This process took maybe 7 or 8 months. For the last couple songs, the lyrics were finished after we had already finished the instrumental parts. Those songs were more involved/affected by this feeling of dread. As 2021 went on, this feeling of dread became bigger and bigger. So when this war started, I listened back to these lyrics and thought of them on very much a different and deeper level. Some things I listen to and they seem prophetic, which is very strange to me since I wrote them and I don’t consider myself a poet. This is the first time that has happened to me, and I’ve been playing music for about 15 years. With KAT, in our previous albums we have tied to the themes of war and injustice, speaking of Russia-Ukraine relationships. Even the old albums, as I listen to them now, sound very actual right now to the state of things.

NY: Tell me about the recording process for the album.

KB: We went to a very beautiful record studio in the Kharkiv region. This studio is lost in the woods, about three hours by car from Kharkiv. It’s a very small village where you have basically five houses, no grocery stores, and among the woods you have this record studio and a second house where the owner lived. I don’t know how to describe it other than maybe the most beautiful experience of my life. You live in the studio in nature, and all of your time is spent talking about music, writing music, etc.

Why I wanted to bring this up is that this region is one of the most affected regions by war. Particularly this village and the nearby city of Izyum, which is a very strategic and important point for Russians. The area has become a heavy battlefield. We talked to the owner of the studio, and he basically didn’t respond for something like a month, and I was very glad to hear that he was alive. Currently, he is in Kyiv, but he said the studio is occupied by Russians and they are living in it. Taking into account that the battlefield tensions run high there, I don’t know if the studio will survive. I hope so, because I would say this studio is the best in Ukraine. Beyond the nature, they have very cool amps and gear in the studio. I just hope it will be fine, but with Russian soldiers there, who knows.

L-R: Kyrylo Brener, Max Dukarev, Andriy Kasyanenko. Photo retrieved from the band’s Facebook page.

NY: You mentioned that this album came into existence well before the war. Can you describe some of your inspirations behind this album, and where your art brain was at the time of its inception?

KB: In this album in particular, I went to a bookstore to buy two or three books from different poets, take them home and read them, and find inspiration. The initial idea behind this album, by the way, was to dedicate it to dead poets. Not just Ukrainian poets, but dead poets around the world. Because usually poets are people who have, let’s say, interesting or tragic lives. Often they die young, many of them have mental health issues. It’s interesting to see the context behind the lyrics, behind the poem. It’s not just the words, it’s the person behind them. You can always understand their word choice better when you know that.

The first song, “The Letter, was inspired by Vasl Stus. He was a very famous poet here. As I said, he had a very tragic life. In the 80s, in the USSR, he was a Ukrainian-speaking poet, a nationalist in the good sense. He was very much oppressed by the government, and eventually he was sentenced to 20 years or something in the gulag, where he died. For our people, he became this symbol of struggle against the Russian government. Once in the bookstore, I bought a book of Stus’s letters to his son. It was just a collection of letters he sent to his son from the gulag. I imagined a copy of a letter he might send to his son, and these are the lyrics of that song, “The Letter” (Лист).

A couple songs were also inspired by the Polish poet Rafał Wojaczek. Again, it was a coincidence that I bought a collection of his poems in the bookstore. He also died very young, 24 or something. He had some issues with mental health and alcohol addiction. The themes of the album are about Ukraine, fighting for our identity, this war with Russia that’s been going on, but in some lyrical way, many of the words and sentences I wrote were inspired by his poetry. The song about the Donbas, “Атлантида” (Atlantis) was inspired by movies. Throughout our whole career as a band, almost all the lyrics I’ve written were either inspired by poetry or other books. For example, our album “Guernica,” was inspired by the famous Picasso painting after the bombing in Guernica during the war in Spain. My idea was to take some parts of this enormous and complex picture, and try to represent them in the song. At the same time, we tried to talk about Ukraine in this song. War is probably very similar everywhere; anyone who has lived through a war can understand the experiences of people in war.

We have a close friend in the city of Chernihiv, which was hugely bombed by Russians in the first month. He was in the city the whole time. He hid, he didn’t have enough food, didn’t have hot water. He’s fine now and the city is not occupied. He said that once he got internet, he listened to our album, Guernica, and he said he felt each and every song deeply because the lyrics are about bombing and surviving bombing. Of course, when we wrote this album five years ago we had no idea that this would be the case with the album in real life.

To be honest, I never really want to write about stuff like that again. I would concentrate on something different on our next albums. I think we’ve said enough. Maybe we need to focus a little bit on something else other than war and dehumanization.

The album cover of Поклик, the band’s latest release.

NY: Can you talk about some of your personal experiences relating to the war?

KB: In my work, I had a coworker from Mariupol. I remember we discussed with him the state of things before February 24th. We were all kind of scared, living in Kharkiv and Mariupol, thinking we probably need to move somewhere. Then when the whole thing started, he was unable to move in the first days, and then it became very dangerous. No one could guarantee that you won’t die, that’s just the truth. I was in Lviv, it was middle of March I think. He called me from Mariupol with a very bad connection. He got my number and said “I’m fine. Tell the guys at work I’m still alive.” But he said that it’s hell, a total nightmare: people are drinking from puddles because there is no water and starting fires in the streets because they have to cook some food, all during the bombing and missiles. There are so many corpses in the street, and no people to bury them. He said, “I don’t know how to escape, maybe I’ll escape through Russia.” There is a chance to escape through Russia for people in eastern Ukraine who have a lot of relatives in Russia. For example, I have a lot of relatives in this country. That was the last time I heard from him. To this day, I don’t know what’s happened to him. Maybe he escaped to Russia, maybe he died, we don’t know.

I have relatives in St. Petersburg, and through the last 8 years, they were really pro-Ukrainian. They mentioned to us that things are very bad in Russia, especially, for example, you can see it by how they treat kids. The daughter of my uncle, she’s 9 or 10. The last thing my uncle told me is that in the school her teachers had her write an essay or a letter of support to Russian soldiers. Absolute propaganda. They are afraid to post this stuff and say anything online, too, so they are thinking of moving to another country.

A second example, a very different example, is my aunt, my mother’s sister. They live very close to Kharkiv, like two hours away by car in Russia. And even before the war, she called my mother and said she’s seeing a lot of military stuff going on in her city, building a hospital for soldiers, etc. She was very afraid and terrified. At the same time, she is under the Russian propaganda, trying to tell us we have Nazis here. My mother told her, “What are you talking about? You think we’re Nazis?!”

Kharkiv is a Russian speaking city. There are some historical reasons—it wasn’t always like that—but anyway, at this point in time, about 90% of people in Kharkiv are Russian speaking, and no one had been oppressing them. I’ve switched to Ukrainian sort of as a protest to what’s going on. I consider Ukrainian my native language, but either way, I identify with both languages, and no one here was in any way oppressing Russians. Not at all. You could speak Ukrainian or Russian, whatever you want. My aunt told us we have some Nazis and that Russian speaking people in Ukraine are being oppressed, and we just said, “Who do you believe, your relatives or the television?”

It’s very surreal when your relatives don’t believe you. I don’t know how to explain that. In the first days of the full-scale war, we tried to convince people we know in Russia about what’s going on. And already, a lot of shit was put in their heads, and I don’t even know how to turn them away from it. They can call you and say, “We are so worried about you and terrified, and we just want peace,” but at the same time, they can say things like, “But you have Nazis in Ukraine and NATO will only oppress Russia.” They can say all kinds of shit, but it is so exhausting that I don’t even want to argue about this right now. To be honest, I don’t speak to them anymore.

At the same time, I discuss all these things with many of my friends… For example, Russians who are consuming this propaganda, just like Trump-supporting people believing everything Fox News says—they don’t have a right to not have information. We don’t live in North Korea. You can choose the source of your information. So if you’re watching, say, Fox News and a bunch of pro-Trump shit, that’s the choice you made. If you’re Russian, if you listen to your state-sponsored TV station, you chose to do that. And you can choose the opposite. You can read different sources. Even in Russia, there are different sources. There is a choice. The problem is that these people don’t want to, and now we have this situation.

None of this will go away for many generations. Definitely not in my generation, probably not even in the next. This hate toward Russia will grow, and will be—I don’t even know how to explain it. And, again, for what reason? Russians now occupy, like, three regions in Ukraine, and not even the whole region. There is so much loss and devastation on both sides. For what reason? There is none.

NY: How do you see Ukrainian art and music and culture evolving after this war?

KB: Every great tragedy brings great explosions in culture. You can see it in Germany after World War II. We can see it in history after all wars, really. This huge trauma for all generations needs to be relieved in some way. You need to express yourself and your feelings. If we can understand we can live in a peaceful country, we will see a great growth in the music scenes in Ukraine. The difference now is how connected is our global society.

I agree that lots of musicians will switch to singing in Ukrainian. No one, NO ONE, will keep singing in Russian, that’s for sure. A lot of bands will also switch from English to Ukrainian. Starting from this point in time, our bands will switch to Ukrainian, I am pretty sure. We will see a lot of great bands and great albums. Especially if the west will put some money not just into the economy of Ukraine, but also in cultural stuff—some grants, some clubs, stuff like that. This will also help bring young people into music. Bands like us, guys in our 30s, will continue expressing ourselves and what we went through during this time, too. So, I expect growth all around.

NY: What kind of toll has this situation taken on you and your family?

KB: Psychologically, I am always asking myself, “Why me, why am I here and not there?” At the same time, everyone said that if you can work, work, because the economy is struggling right now and it helps when people can pay some taxes, because so many people lost their jobs when the war started, like my parents. They both lost their jobs and moved away from Kharkiv. I’m very far from them. They don’t have any money, so I’m supporting them and a couple other relatives from Kharkiv. Still, you can’t help but think, “Why are there some people hiding in shelters and I’m sitting here with my laptop drinking coffee?” It’s always a battle inside your head.

Everyone in Ukraine, everyone in the safer areas, knows what I’m talking about. What everyone is saying, including the therapists, is, if you can, live your life, because if you’re living your life, you can help. You can help the army; you can help refugees. I am a lucky person because I have an IT job that I can keep working at. A lot of people, whole families, have moved and don’t have any money or any things and are living in huge shelters for refugees. They don’t have food, and can’t go to the store to buy any. They go to places where volunteers give food out. If you can help, then that’s very good. Everyone here in the western part of Ukraine, the safer parts, are trying to help as much as we can on different levels.

I would not say that what is happening right now is fueling my creativity process, but I am feeling the need to express this experience and these tensions somehow. Right now I’m trying to put myself into some sports activities that relieves the stress. I am jogging, and listening to music, and as for now, I’m okay. Obviously I want to play music again, I want to write new songs. I don’t expect to return to Kharkiv in the near future. Maybe the guys will move to some other city closer to me and we can at least play together again. It’s hard to predict right now.

NY: What, if anything, would you like to broadcast to the rest of the world about the current crisis in Ukraine?

KB: We are all used to the idea that you can die right now. There is a chance. In some cities the chance is low, and in some it’s high. So we have to think about it in a pragmatic way, and just need to know that that can happen. That’s why I really hope and pray, not that I am a religious person, that every one of my friends and relatives will be safe and we will see the end of the war. That’s the main thing for us right now.

Sometimes I look at our planet and our societies and I don’t have any faith that we actually have the humanity. But to the world outside of Ukraine watching or reading about what is happening, just try to think about what’s important in life, and what it means to be human and a part of a global society. That’s it, really.

It’s horrifying, seeing what is going on in this war, and walking on the street thinking that people, any person around me, could do this harm to another person. I don’t know why there is so much evil and hate and cruelty inside of people. I can see it; it tears me apart, and I don’t know how you can cure those people. I can’t call them people, and I can’t call them animals because animals wouldn’t do this.

When you imagine this victim could be your girlfriend, your mother, your friends, your brothers… We need to think again about our planet and our society and why in 2022 we have this stuff happening. Of course, there are other wars and lots of people suffering. Sometimes you feel like you don’t have any power to influence, and have to focus on small things that can influence the life close to you. That’s all we can do as small persons, so let’s do at least that.

Kyrylo, it’s been an honor and a pleasure to have this conversation with you. Thanks for being part of Shouts!

Thanks so much for this talk. It was really great to meet you and discuss these things, Nathaniel!

Cover photo retrieved from the band’s Facebook page. For updates on the band follow KAT on their online platforms.


A Shouts Interview With Igor Sydorenko Of Ukraine’s Stoned Jesus

Stoned Jesus. Image retrieved from the band’s Facebook page.

Continuing efforts to engage with Ukrainian artists and musicians in the midst of the Russian invasion that is now into its third month, I had the recent pleasure of connecting with Igor Sydorenko, vocalist and guitarist of Stoned Jesus—one of Ukraine’s most iconic reefer-shrouded outfits.

Now signed to the legendary international label of heavy-making oddballs, Season of Mist, Stoned Jesus carries the bitumen-soaked torch of sludgy, geological stoner rock.

Brandishing abundant low-end fuzz, loose yet patient song structures that build to monolithic crescendos, and Iommi-inspired riffs that are both celestial and subterranean, Stoned Jesus are unique in the stoner/doom metal scene with their simultaneous firm foothold in the realms of more progressive explorations.

Igor was gracious enough to answer some questions about his band and their current activity, which I’m excited to share below.

NY: Thanks so much for making the time for this, Igor. Pleasure to virtually make your acquaintance.

Igor Sydorenko: Sure thing, nice to e-meet you! Let’s go!

NY: Where are you based right now, and what are things like there as Russian aggression intensifies?

IS: I wouldn’t say it intensifies, really, quite the contrary—they’re pretty laughable in land combat, so obviously they have stalled. Now they have been using mostly airstrikes in the past week. I left Kyiv on the second day of the full-blown invasion and now I am in central Ukraine.

Our drummer, Dmytro, is in Kharkiv volunteering with the locals while the city is being obliterated by Russian airstrikes. People can simply Google pictures or videos to see the scale of destruction; it’s inhumane.

They never aim at military objects, they just bomb regular houses, schools, and hospitals like they did in Chechnya, Georgia, and Syria. Sergii, our bass player, is in his hometown in central Ukraine, also helping as much as he can. The whole country is incredibly united at the moment. Russian TV would probably call this “nationalism,” lol.

NY: Psychedelic music seems to be very healthy and alive in Ukraine. Can you tell me about the scene?

IS: Yeah! We’ve been there since the very beginning (hence the ridiculous name of the band), and our first record is a 100% stoner doom album. But, you know, the more you grow as a songwriter, the more you progress as a band, the less you really think about the genre and its limitations.

Don’t get me wrong, I’m following the new bands and I’m trying to listen to each and every new release here in the Ukrainian underground. I’m even curating a yearly music festival called Winter Mass—a festival for Ukrainian-only stoner/psych/prog/doom/post-whatever artists/bands. I would say, though, that a lot of great acts fall between genres, you know? So, for me, it’s definitely not about stoner or sludge exclusively.

I’ve always been pretty bummed out about the fact that many people can’t get past our name—they think we’re some joke weed act, not the prog-rock auteurs like I myself envision us in my head! But really, everything seems so small and unimportant now. I’m just happy a lot of people support us and our country; this is all that matters at the moment.

Stoned Jesus. Image retrieved from the band’s Facebook page.

NY: I read an interview with you where you discussed a bit of the gear you were using. The interview is a year or two old now, but as a gearhead myself, I’m curious about what kind of hardware you are playing on to get that thick syrupy sludgy sound?

IS: Hah, I don’t think much has changed since then. We basically use whatever is available; we don’t have our own backline or our own signature sound, and dare I suggest this flexibility makes us who we are. Give us any gear and a room full of people, and see these people get crazy soon!

NY: Before the war, what did a day in your life look like? What does it look like now?

IS: Wake up, morning coffee, and walk in the park. Then for the whole day I’m sifting through loads of emails and messages—as band manager I do all the paperwork for Stoned Jesus, including label and booking communications, interviews, merch, logistics, all social media, etc. I’m listening to a lot of music while doing all that, and then in the evening I can finally relax.

Sometimes I remember I also play guitar in this band, so I do play some, but right now I can’t play my guitars. I left them in Kyiv and can only pray they’re still there and that my flat isn’t ruined or marauded. I have to do basically everything else because the band needs to keep going. I do all I can to get it done!

Read also: “The Heart Is Supposed To Beat. And It Will Beat:” A Wartime Conversation With Ukrainian Rocker, Artem Dudko, From Straytones

NY: I recently interviewed Artem from Straytones, and he had very positive things to say about you and Stoned Jesus. He told me that when COVID started you began doing standup comedy? Tell me about that.

IS: Busted! Yep, I’ve been always interested in comedy, and with 2020 being such a gloomy one, I figured I needed a sort of therapy. Instead of going to a shrink, I chose to go to a local open mic, and somehow it worked, hehe.

So yeah, I’ve been doing this for almost year and a half now, and right before the full-blown war started, I was supposed to film my best 10 minutes of material! I wonder how this will change when we win and I’m back to the comedy…if I’m back. Honestly, I have no idea what I’m going to do when we’re through with this war.

NY: Can you share some highlight experiences from touring with Stoned Jesus? What’s life like on the road?

IS: I’m an introvert, so it kind of sucks for me, haha! But I’m also an exhibitionist in the creative kind of way, and I’ve always needed to share my art with people, so I’ve had to adapt. Obviously touring and playing music is heaven compared to the last two months, and it sucks our huge European tour for April had to be cancelled. Even if everything had been fine by April, we would still be needed here in Ukraine. At least that’s how we feel about it.

NY: What was one of your most memorable performances with Stoned Jesus? What made it so memorable?

IS: Opening for Deep Purple in Kyiv in 2018 was very emotional. First of all, this is the biggest audience we’d played to so far—almost 10,000 people! And second, this is my father’s favourite band. Unfortunately, he passed away in 2017, and I dedicated our set to him. Plus, seeing Deep Purple now actively supporting Ukraine warms my heart. We’re all on the right side of history here!

“It’s always very tough to laugh in the face of death, and I know thousands of Ukrainians have lost their friends and relatives since the war started, but no one can take our spirit, our will, away from us, and humour is a huge part of this.”

NY: When I talked with Artem, he spoke about how Ukrainian people are also keeping their spirits up and keeping humor in their lives during this time. He mentioned the widespread circulation of humorous memes depicting scenes from the war and light-hearted responses to some of the things that are happening. In your opinion, as a citizen, artist, and comedian yourself, what is the role or significance of humor in this time? How are you personally keeping your spirits up in the face of war?

IS: It’s vital. It’s also in Ukraine’s blood. We’ve been oppressed by Russians for centuries and misunderstood by many westerners for decades, so we have no one to rely on but our own people and our own spirit. And what else lifts your spirit if not something funny? Like a lame Russian army with their ancient equipment!

It’s always very tough to laugh in the face of death, and I know thousands of Ukrainians have lost their friends and relatives since the war started, but no one can take our spirit, our will, away from us, and humour is a huge part of this.

Besides, Russian propaganda literally begs to be memed upon on a daily basis—it’s so unrealistic and batshit insane! If anyone falls for it they should check their IQ immediately.

NY: What do you do outside of Stoned Jesus?

IS: Well, all of us in Stoned Jesus have always had to have a side gig or two in between touring because it’s tough to survive being an underground musician only.

Dima was working on a studio that is now being used as a shelter in Kharkiv; Sergii is an aspiring video editor (drop him a line if you need a 3D ad or something!), and I was flirting with stand-up comedy as you already know, while also writing some movie treatments and music reviews.

It all seems so distant now, but I believe we’ll return to our normal life soon, even though it will never be the same again.

NY: What would you ask of your international fans and supporters right now? How can people around the world help?

IS: Spreading the word helps the most. Unfortunately, many people (even politicians!) still believe that this is just a temporary brotherly quarrel, not a full-blown war with thousands of causalities already.

The way Russia wages this war—destroying hospitals and regular houses from the air, turning Mariupol into the new Sarajevo—must be scrutinized also.

Fighting the Russian fake news and conspiracies helps a lot as well, however absurd they are. And, of course, donating to Ukraine helps a lot. Our economy stalled due to the war and it needs time and assistance to get back to normal.

You can help out here: https://supportukrainenow.org

And here: https://war.ukraine.ua/support-ukraine

Just make sure you’re choosing a real Ukrainian charity, not some shady “organization” that registered out of nowhere a few days ago.

With the world’s help, Ukraine will power through! Slava Ukraini, and cheers from Stoned Jesus!


Fostering Communities of Anti-Abuse: A Conversation with Kris Harper

For many of us, music—listening to, discovering, writing, playing—is inextricable from the meshwork of other things that form our core values and identity. Inextricable from every other outlet we find that moves us, in some unique way, toward a deeper engagement with this world. It often matters little the style of music, the stance or tone of lyrics or performance, or the aesthetics of the sound and dynamic movement—you simply know by feel when you have been struck by an artist whose music evokes a deep and vast web of consciousness, experience, and interrelatedness; a web of community, ancestry, pride, trauma, suffering, language, the earth and its scales of time. And you can’t help but be ensnared. Perhaps this seems lofty. Sure, but it is only because, as an artist curating the work of other artists, I am drawn toward some other plane of consciousness when I find, am struck by, and give in to music whose gift of immersion offers me a new world to experience with the senses, and also a newly informed sense of how to navigate this world. How to be in these diverse communities, in this body, with this blood and brain, with the gifts that are its ethical considerations, anxieties, privileges, burdens, opportunities for growth.

Recently, I have had the extreme privilege of connecting with such a musician whose work spans genres and styles with as much sincerity as musical dexterity, with as much humility as urgency. Kris Harper, guitarist, multi-instrumentalist, lyricist, and vocalist, from amiskwaciy on Treaty 6 territory, which in English is called Edmonton, Alberta, joined me for a virtual discussion about his past and current musical projects.

From 2017-2020, Kris played guitar, sang, and wrote lyrics for nêhiyawak, a genre-bending three-piece act whose debut record was shortlisted for the Polaris Music Prize, one of Canada’s biggest music awards. With him were Marek Tyler on drums and Matthew Cardinal on synth and bass. Kris has since been collaborating with Jason Borys, together composing, among other stunning recordings, the soundtrack for the documentary miniseries “Voices on the Rise.” Also with Jason Borys and Courteney Morin, Kris contributes to a rich tapestry of ambient music under the banner Ag47. In their most recent project, Ag47 supplies the swirling, meditative backdrop to a man named Mr. William Quinn, a nêhiyaw elder and artist, as he gives a sweetgrass smudge and orates about his life, experience in residential schools, and, among other things, the urgency of passing on ancestral knowledge to younger generations. Kris also collaborates with bUDi, a.k.a. Nick Dourado, who has made music with Aquakulture, Fiver, Beverly Glenn Copeland, Kathleen Yearwood, and many others. bUDi’s new record, /WORLD/GO/DUH/, on which Kris contributed to the mix, was released a little over a month ago. I am humbled and delighted to share our conversation with the Shouts! community.

Nathaniel Youmans: nêhiyawak’s first and only album, nipiy—the nêhiyaw word for “water”—was shortlisted for the 2020 Polaris Music Prize. At times the lush shoegaze sound (or, rather, “moccasingaze,” to salute a growing genre tag used by contemporary Indigenous musicians who are forging distinct, compelling, reverb-drenched musical paths rooted in Indigenous identity and worldviews) sweeps listeners away to the vaulted halls of post-rock. Yet, there is such a driving, grounding urgency in the chime and propulsion of rhythms, such evocative emotion in Kris’s vocal aerobics, such a sense of larger community in the band’s sound, that there is never a dull moment on this amazing album, except at the moment it ends and there is no more. nipiy is difficult to place with shorthand descriptors of genre and style—one of the many ways in which Kris’s work reminds me that English is an insufficient linguistic and cognitive framework. This is a concept our conversation often returned to. On Indigenous language and cultural preservation, on his approach to music, on fighting erasure and decolonizing our minds, Kris spoke at length.

Kris Harper: I myself grew up in a home where my mother spoke nêhiyawēwin, but I was never spoken to. It was like when my mom would switch to nêhiyawēwin talking to relatives on the phone and such, she would kind of turn away. It was always a strange thing, because within my mom’s family, among her siblings, she was the only fluent speaker. Funny enough, I grew up in an environment where my mother was working for the government and my father was a carpenter, so I went to this other family’s house in the mornings from the time I was about eight months to five years old. They were Iranian, so I ended up learning Farsi as a child and learning all about that language. More recently, I took some university classes in 2013 and have done all kinds of reading and learning about linguicide. I’ve also taken some nêhiyawēwin courses and am still learning how to write syllabics.

A lot of nêhiyaw people will still refer to themselves as “Cree,” which comes from a French word. The name for the band nêhiyawak was very intentional: we went to our parents, who would all be considered elders. We said we have these songs, and they’re all trying to share experiences that were for the most part personal but of course rooted in indigenous issues. We asked them if there was a name that they thought would fit. It was Matthew’s father who said we should call it “nêhiyawak.” That is the word for all nêhiyaw people, and it’s also a word that a lot of people have a hard time saying. We wanted to put that word in people’s mouths so they will be forced to deal with it linguistically. A lot of that inspiration too, personally, was from The Ethiopians. That band in Jamaica pretty much went to their Rastafari elders when they were looking for a name for their band. These are old words with much deeper meanings than anything in English.

NY: Kris and Jason Borys collaborate on gentle, soothing electronic soundscapes for the documentary series “Voices on the Rise,” which follows Eli Hirtle, a nêhiyaw man based in Victoria, B.C., on his journey home to reconnect with his culture and language. It is a beautiful and highly-relevant miniseries that puts in very clear terms the deep crisis that can result from the separation from one’s heritage, language, ancestral words and knowledge of and upon the earth itself. Kris elaborated on this story of revival and reciprocity, and his role in this kind of work.

KH: It’s been a cool process to get these conversations building with other creative people, like in “Voices on the Rise.” Eli’s been in Victoria for quite some time, where we met. I didn’t know there would be this story about Alberta and language revitalization, but he came to me right away and asked if I’d be interested in doing the music. Jason Borys and I were already working on a recording, and I was like “for sure!” It’s really amazing that when you watch “Voices On the Rise,” you’re seeing this nêhiyaw artist and creative, Eli, going back to this community in Alberta, but then on top of it, there’s us from here as well, making the music. It becomes very holistic.

I’ve heard from Reuben Quinn, an elder from here who is featured in the documentary, that our language loses about four words per year, and almost everything else is becoming short-form. You see it happen every year. Our language actually links to the stars, and there are concepts and notions less understood by any other framework that can’t afford to be lost. Reuben offers nêhiyawēwin classes through this place called Center for Race and Culture. There have been people from Australia and from all over the world taking these classes. This is another great way that technology lets a global community kind of peep in on deep, heavy–duty conversations.

NY: I am grateful for the way in which you talk about where you are from: amiskwaciy on Treaty 6 territory—in contrast to the almost comical “Edmonton, Alberta,” a city named after a London borough and a province after a British princess with no ancestral ties to the land. A prime example of how naming is essentially synonymous with claiming in a colonizer mindset. But such a reductive name falls so incredibly short of articulating anything about the complexity of lived experiences in such places. I guess what I am really interested in is something like “psychogeography,” especially how language shapes our positionality within a wider world of relations, ecosystems, and power structures. We could dissect this forever, I suspect. What are your thoughts?

KH: English absolutely has come to be echoing in this region, so there is always a conscious effort for me to talk about names, like “kisiskâciwanisîpiy,” which is the North Saskatchewan River. This is an old, old word, and it would have likely echoed in these valleys for thousands of years. Then after a while those words are never being used anymore. All this work couldn’t help but be about language revitalization, even within our own lives. This is important because there are so many words that don’t have an easy meaning in English, which speaks to how Indigenous languages can be broken apart and were broken apart by colonialism and residential schools, for example.

I want to mention, too, that on the track “kisiskâciwanisîpiy,” we timed that track to the river itself. Not every part of the river flows the same. Here, it’s about 90 bpm.

I have often felt scared or hurt or put off in Alberta and the prairies in Canada when I hear them being called “empty prairies.” You often hear the way people talk about them as just that—like they’re sitting there, empty, with nothing there. But you go out there and you feel that wind and you hear the birds and you know that at one time, if you would have stood there, 60 million buffalo would have just churned you into hamburger and you wouldn’t even know what happened. And, of course, there have been people there for such a long time. This is totally about erasure, whether people know it or not. Taking part in these linguistic tropes is actually doing violence. Working against this has always been my intention with the “moccasingaze” stuff, and it has only gotten deeper, not in a little way, but in a way that says, “Let’s not accept this anymore. Let’s put all this aside.”

There needs to be a deeper want within our community as a whole. This would include all people in our community. I feel like this is where we’re at: on one hand, indigenous rights have been taken away and indigenous people have experienced so much erasure and genocide and linguicide, and on the other hand, our very understanding of who Indigenous people are, we have to admit, is colonized. We’re still talking about the same key figures in a story that seemingly lines up, if you accept the European colonial history. But if you question it at all it becomes really strange. For instance, on a status card in Canada, it says “Certified Indian.” You are a “Certified Indian.” There are members of my family who have much more melanin than I do, who have been off reserve for generations. These people are not even allowed to call themselves Indigenous. Obviously, no one questions the fact that they are, but when it comes down to paying for a dental bill? Nothing. This idea of “certified,” this stuff isn’t really there. Neither is the “Nation.”

What we’re being shone a light on is the fact that this is one story: all of these nations and borders. We didn’t create that. Somebody else did. We are not the enemy. This should be about uplifting and always trying to challenge these status quos.

We’re in a cool spot where we can talk about these issues in art and music, even though the reality is that a lot of our world is still something that we could refer to as “garrisons,” or “war camps” in some cases. These names could more accurately sum up the legal jurisdiction these places continue to have over Indigenous people. They can assist in us understanding the deeper consequences of how it is that the oppression of Indigenous people plays into all our lives and how we can break out of it. It’s not easy, but, again, I think we are actually at a beautiful point where we can not only learn these things, but embed them into our work as artists. It’s important to see how we can break out of a colonial mindset especially by supporting other creatives.

nêhiyawak from left to right: Marek Tyler, Matthew Cardinal and Kris Harper (photo retrieved from the band’s Bandcamp page)

NY: All of these projects exude tremendous consideration, generosity, compassion, and respect. The many collaborations Kris is a part of seem inherently meant to be out in the world because they are so rooted in both personal and communal experience that they have such a multifaceted ability to reach the listener/viewer on multiple interpretive and emotional planes at once. There is absolutely a conscious effort toward a frequency-shift discernible in Kris’s work. He elaborates:

KH: A lot of us are just using music for healing. For a lot of people, a lot of my friends—the concepts of addiction and trauma have been really soothed by the ability to have an outlet, one that you can be very addicted to but in a way that is only giving, only about healing and building.

With Nick, I met him in 2018 or 2019 at the Folk on the Rocks music festival in Yellowknife. Ever since, there has been this ongoing conversation about music and focusing our work and energy on supporting communities of anti-abuse. Essentially, looking toward communities who are open and receptive not only to re-determining their colonial history, but also getting down to the basic question of “how can we live with less violence in our lives. Period.”

I also think that all of this stuff is about vibrations, truly, and the intentions of human beings and lifeforms. The fact that we’re putting our intention into any of our language and movements in this world allows us to continue to do this honest work without forcing ourselves into what is actually a colonial concept of understanding language. We do have to get there, but there are no shortcuts, so we have to be pretty patient with ourselves and this world, and how it’s opening and changing and how people are looking at it. Language aside for a moment, the vibrations within bUDi’s record—that stuff is as meaningful as any words, to me. There is so much being said in that work. Really, every recording, with Nick and Jason and nêhiyawak, I’ve just felt so cool with because they have all felt so honest each time.

I’ve always dreamed that, with a band like nêhiyawak, or any kind of group, it would be amazing to have a situation where the band is nêhiyaw and all the management is nêhiyaw—or, let’s just say Indigenous, because there’s something about having all the moving parts working as a team, and I feel that that whole team should not just be people from inside the industry, but the actual community. Let’s just say your managers are a group of six or seven elders, and they really decided which shows were good for you to play. And they get, say, 15% off all the shows? That would be great!

Part of this, too, is breaking out of the individual. The idea of the “individual” has to be crushed to a certain degree because the fact is, the tastes and interests of so many individuals have been so horribly repugnant in the historical record of humanity that to me it doesn’t seem worth it. But more than me, this is about everyone. We all share this thing called consciousness that supposedly some of us are “up on” and some of us are “less on”—whatever, we all share it. Everything we’re doing is what we’re doing together. And I’m glad there are folks like you who call me up and take the time to ask sincere questions. It’s cool as hell!

Cover photo by Levi Manchak

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