Tag: 1978

[RIP] Harold Budd – The Pavilion Of Dreams, 1978

I wrote about this record in 2015, very briefly, and while I’m delighted by the opportunity to revisit it at greater length, I wish it was under different circumstances. Musician, composer, and poet Harold Budd passed away yesterday at the age of 84 from complications caused by COVID-19, and with him we have lost a giant.

It was jazz that first inspired musicianship in Budd, or, as he put it, it was “…Black culture that freed me from the stigmata of going nowhere in a hopeless culture.” He was drafted into the US army where he drummed in a regimental band alongside the highly influential free jazz saxophonist Albert Ayler. Budd repeatedly credited Ayler with granting him the freedom to abandon time signatures, a freedom which stayed with him throughout his career.

Budd was notoriously resistant to genre classifications, so much so that I feel a bit sheepish using genre tags on this post: “The word ‘ambient’ doesn’t ring a bell with me. It’s meant to mean something, but is, in fact, meaningless. My style is the only thing I can do well,” “When I hear the words New Age, I reach for my gun,” and, at greater length in this excellent 1986 interview:

I’ll tell you very frankly that this whole ‘new age’ business is very distasteful to me. I don’t like being even considered in that category and I have almost no respect for it at all. To me it’s a kind of arrogant philosophical point of view where music has a metaphysical or biological function. I agree that music has a metaphysical function but when that’s your whole point of view, when it isn’t just a thing that happens out of the normal course of events, I think it becomes arrogant and rather precious. It smacks to me very much of science fiction religion and that’s not me. It’s very lightweight and very bothersome to me. ‘New age music’ is a marketing ploy and I don’t think it has anything to do with the actual truth about the meaning of the music. The only thing that rings my bell is serious music and music is that way when it’s impossible to analyse: ‘new age music’ is easily analysed.

But new age or not, Budd’s music has a consistent quality of brushing up against an experience of the divine.

Harold Budd with Hiroshi Yoshimura, 1983

Perhaps part of his resistance to being labeled as “ambient”–a term which, by definition, suggests something incidental and negligible–is that much of his music isn’t actually optimal background music. (I would argue that the category of “music to fall asleep to,” which Budd is frequently cited as–presumably to his chagrin–is also not necessarily background music.) I’ll go ahead and plagiarize my 2014 post about The Moon and the Melodies, which Budd made in collaboration with Cocteau Twins and which began his decades-long collaboration with Robin Guthrie. While not all of these observations apply to Pavilion, there is most certainly a slipperiness and synergy that the two records share, as do many of Budd’s other works:

It’s an uncategorizable work, one which far exceeds the sum of its parts. It’s egoless. It’s a fluid, restless record, moody and aloof–it peaks several times, ecstatically, only to retreat back into itself. Startling synergy between these masterminds means that ambient and new age fans will find a lot to love here–it’s Harold Budd, after all, and there are long stretches of huge, hulking instrumental tracks. But the record is darker than typical new age–it feels like climbing through a cavernous skeleton, and the instrumental tracks (like “Memory Gongs”) are echoing and sometimes sinister. It’s not as effusive as Cocteau Twins, and perhaps not as immediately gratifying–many tracks fade out right when you want more the most. It’s not daytime music, and it’s not background music. Clocking in at just under 40 minutes, it’s a perfect on-repeat record, folding in on itself like water.

Harold Budd with Satoshi Ashikawa, 1982

Budd began Pavilion in 1972 after returning from his “retirement from composing” with “Madrigals of the Rose Angel,” of which he said, “The entire aesthetic was an existential prettiness; not the Platonic τόκαλόν, but simply pretty: mindless, shallow, and utterly devastating.” Though the piece’s debut was at a Franciscan church in California conducted by Daniel Lentz (!), it was the piece’s subsequent live botching that led Budd to take up the piano in earnest in his mid-thirties:

Madrigals of the Rose Angel…was sent off for a public performance back East somewhere. I wasn’t there, but I got the tape and I was absolutely appalled at how they missed the whole idea. I told myself, ‘This is never going to happen again. From now on, I take full charge of any piano playing.’ That settled that.

Here’s what I wrote about The Pavilion of Dreams back in 2015:

Twinkling, lazy jazz-scapes for new agers. A dripping, humid, reactionary piece of anti-avant-garde. Budd refers to this as his magna carta. Gavin Bryars on the glockenspiel and celesta, Michael Nyman on the marimba, Brian Eno production.

To this I’d like to add that I can think of few records which can so immediately shift the feeling of the room in which they are played in the way that Pavilion does, literally within seconds. It’s the sonic equivalent of taking a few deep, elongated breaths: the pulse slows, the jaw unclenches. It’s an opiated smoke drift in which, once again, everything Budd touches feels weighted with spiritual potency. The worldless, meandering glissandos sung by Lynda Richardson, though clearly delivered in a Western classical style, start to suggest Eastern devotional drone and chant traditions. The occasional chime from the glockenspiel begins to resemble bells used in meditation. And most thrillingly, at times you can hear the creak of the harp against the floor, the crack of a knee, the scrape of a chair. When music is this willfully shapeless, rolling through space like a liquid, it becomes that much more consequential to be reminded of solid objects, human bodies in a room. Everything becomes sacred. Perhaps this is what Budd was after with his commitment to “existential prettiness” at the deliberate expense of meaning. Perhaps this is why critics and listeners still can’t help but try to pin him down with a label: it’s difficult to hear this much reverence without trying to name it in service of something.

Goodnight Harold, and thank you for everything.

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Robbie Băsho – Visions Of The Country, 1978

Apologies for a few weeks of silence–I fractured a finger in a bike accident recently, and while I’m happy to be otherwise unscathed it’s made typing a nuisance. I’ve also been feeling so depleted by and sad about our ongoing Supreme Court drama that I haven’t had it in me to think about much else. But, it’s fall, which means I’m listening to Robbie Băsho, and maybe you should too.

Though Băsho’s life was tragically cut short by a freak chiropractic accident, he accomplished so much in his twenty years of making music and left us an impressive catalogue to celebrate. He went to military school, then pre-med. He painted, sang, played trumpet, played lacrosse, lifted weights, wrote poetry, and changed his name to Băsho after the Japanese poet. He went through phases of cultural and musical obsession, including Sufi, Buddhist, Hindu, Japanese, Indian classical, Iranian, Native American, English and Appalachian folk, Western blues, and Western classical “periods.” He “used open C and more exotic tunings and he developed an esoteric doctrine for 12- and 6-string guitar, concerned with color and mood. He spoke of ‘Zen-Buddhist-Cowboy songs’ a long time before Gram Parsons mentioned his vision of Cosmic American music.” He studied under Ali Akbar Khan. He pushed for a broader appreciation of the steel-string guitar as a classical concert instrument. He made 14 studio albums in 19 years. He wrote “a Sufi symphony” and another for piano and orchestra about Spanish and Christian cultures coming to America. He’s considered one of the geniuses of American folk and blues, and yet his name often gets lost in conversations about John Fahey, Leo Kottke, and Sandy Bull.

Visions Of The Country was recorded at what was arguably the peak of his musical power, two years before he played the concert recorded in Bonn Ist Supreme (you’ll  notice some of these songs show up there as well). It’s a sprawling love song to America, and it seems to exist fully outside of 1978, with Băsho’s voice and sensibility looking both backwards, to early Americana folk and blues; and forward, with his explicit borrowing from global music traditions. He contributes some gorgeous whistling, most notably on “Leaf In The Wind,” and his whistle is every bit as theremin-like and expressive as his singing voice would suggest.

This is a potentially blasphemous thing to say about such a singular guitarist, but my personal standout is “Orphan’s Lament,” which features only Băsho accompanying his signature quaver on a slightly out-of-tune piano being played with the kind of abandon you might expect to hear after a few drinks. I love that the piano part alternates between a very pastoral folk melody and sounding almost like a hammered dulcimer. His voice is at its most brutally effective and emotively pure here, which is to say, blast this in headphones if you want to do some real ugly crying: “Born for love and nothing more/Given away cause we was poor/Will you wait, will you wait for me?” Băsho himself was orphaned as a baby, and the liner notes dedicate this song as follows: “To all the little orphans of the rainbow; and may they find the gentle hand of the Creator.”

Still, though he gives airtime to piano, strings, voice, and whistle, he never lets us forget what he can do with a guitar. I love that Visions of the Country houses a few bare bones guitar parts that feel more in line with what a 2018 audience might associate with “folk music”–“Blue Crystal Fire,” for example, could hardly be more simple, and yet it’s broken wide open by, yet again, that plaintive and tremulous voice. Elsewhere, we hear more classic Băsho guitar construction: long builds of dazzling finger picking with big, cascading crescendoes, and always so much warmth. I’m reminded of his assertion that nylon-string guitars were suitable for “love songs,” but that steel-string guitars could communicate “fire.”

Take this for an afternoon walk if you’re able. I hope you enjoy it.

“My philosophy is quite simple: soul first, technique later; or, better to drink wine from the hands than water from a pretty cup. Of course the ultimate is wine from a pretty cup. Amen.”

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Jeritree – Jeritree’s House Of Many Colours, 1978

Guest post by Peter Harkawik

At a time when self-care is as much a multibillion dollar industry as it is a punchline, it seems wise to look back to a more substantial model for the articulation and maintenance of self. I’m confident that no better an example can be found than Jeriann Hilderley’s wonderful 1978 avant-folk record, Jeritree’s House of Many Colors. Jeritree is both persona and methodology, one that Hilderley inhabits and directs. Coming from a tradition of sculpture and instrument-building, she describes her work as “ritual dramatic music (creating conscious space that is healing, releasing and expressive), women’s music (diving deeply into my own womoon-self for the materials…) and creative music (creating a whole new world of meaning that comes out of the particularities of my existence).” Healing, specifically healing oneself through self-directed activity, is a central theme.

I haven’t found a lot of biographical information on Jeritree, save for the wooden yet enchantingly solipsistic jacket text. The LP was distributed by Kay Gardner‘s Wise Women Enterprises in Maine and lists a P.O. Box at Madison Square Station. 1978 was an extraordinarily generative time for the downtown music scene, which would soon give rise to New Music America, an annual nomadic festival showcasing New Music. House of Many Colors is a record equally at home with the Takoma stable as it as among members of this scene who experimented with vocals, such as Shelley Hirsch, Kirk Nurock, and Anna Homler.

“Sea Wave,” the nine minute opener, is buttressed by rolling, cacophonous cymbal crashes. To say that these evoke, symbolize or otherwise represent the ocean’s violent cycles would be entirely wrong. These thunderous crescendos are waves. They physicalize the music, inscribing the body of the listener and binding her to its rhythmic imperative. Hilderley’s vocals are shimmering specters that emerge from the stereo and linger in space long after the record has stopped spinning. Less about communicating or aligning the song with a particular style or expressive mode, they are a kind of personal evidence in the offing. The album’s title number (alternately, “Symphony of Little Sprouts”) is shortened from a 30 minute ritual performance piece and is described as a “meditational healing chant.” For me, the true delight here is the final piece, “Through Your Blue Veil,” a stirring devotional tune in which Hilderley somberly returns her lover’s assorted virtues, somewhat tarnished (“I give you back your perfect mouth/Less perfect since I have known you”). Its emotional power is shocking, disarming, and without comparison.

Hilderley’s vocals work against the marimba’s casual agreeability, and, as is the case with Robbie Basho, I imagine them to be the record’s polarizing aspect. While the instrumentation is an ode to the sonic and psychoacoustic possibilities of the marimba, her mournful warble has more in common with jazz and soul singers, taking her project out of the folk register. Billie Holiday, Nina Simone, and even Maya Angelou’s 1957 one-off Miss Calypso all come readily to mind. Hilderley worked closely with recording engineer Marilyn Ries to “milk” the marimba’s rich overtones, drawing on Japanese, Mexican, African and Central American traditions.

The power of House of Many Colors is in many ways demonstrative, and it more closely resembles a kind of praxis than a display of artistic talent or ambition. Its politics operate on a broad formal level, without slogans or entreaties to identify or exclude. I am reminded happily of the experiments of Brazilian artist Lygia Clark, who by 1970 had given up plastic art for individualized psychotherapeutic encounters, or what she called “ritual without myth.” I can think of no better way to describe Hilderley’s stunning achievement.

Ariel Kalma & Richard Tinti – Osmose, 1978

From the liner notes:

“When forest and music meet.

Richard Tinti travelled to Borneo and recorded the sound of the forest. When Ariel Kalma listened to it, he could hear his melodies sung by the birds, even sometimes in the very keys he uses… Natural harmony and inspiration seems to flow from the same spring. Thus began the studio work: to tune, record, mix the different element together; to the animals and atmosphere of the jungle, answered generators, flutes, saxophones, bird-calls, synthesizers, organs. Some surprises also occurred, like this fly coming down to the mic at the end of “Planet-Air” …

Mixed at the Groupe of Research in Music (GRM), a department of French National Audiovisual Institute (INA).”

Deep, densely psychedelic synth experiments. At times it’s difficult to distinguish between insects and electronics, and difficult to tell whether the natural cadence of bird song has been looped to sync with synthetic rhythms or vice versa. Big harmonium, reverb-soaked flute, circular breathing saxophone, long delays, drum machines, flanged keyboards, and plenty of synth, alongside birds, forest sounds, and war drums. Mostly voiceless, with the exception of the stark and heavy “Osmose Chant.” Clever play with space and distance, with the music sometimes pulling back into the distance in a way that allows room tone (or even unintended noises, such as the aforementioned fly on the mic, which makes several appearances) to become a kind of third musical actor. The whole thing feels like a very well-executed joke about what “ambient music” is. Try it with good speakers, if you can.

Tracks 1-6 originally comprised Disc A of the 1978 double LP split with Ariel Kalma and Richard Tinti, with the second disc comprised of Tinti’s tracks (if anyone has these and would be willing to share, I’d love to hear them). Disc A was later rereleased in 2006 with two additional unreleased tracks that were recorded at the same time, credited as just to Ariel Kalma. While it’s just these Disc A tracks that I’m sharing today, given that these were made in collaboration with Tinti and with the aid of his field recordings (recorded on a Nagra recorder), I’m using the original credits. (I’m particularly fond of the closing unreleased track, “Orguitar Soir,” which is one of the more mellow moments in the collection: just gentle guitar plucking and a keyboard drone tucked into forest sounds.)

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Don Cherry & Latif Khan – Music/Sangam, 1978

Another Don Cherry collision with terrific results. Originally recorded in Paris in 1978, this only had a 1000-copy run in France and, despite being considered one of Cherry’s strongest works by die-hard fans, was mostly forgotten until its reissue in 2009. A fairly early and very successful piece of Indo-jazz fusion–while Cherry had a propensity towards cultural dabbling, he avoided many of the pitfalls of “world music” aesthetic through his commitment to musicianship, collaboration, and sensitivity. Also, he sings a bit!

Ustad Ahmed Latif Khan was a tabla virtuoso, avid composer, and member of the Delhi Gharana. He also had perfect pitch and used it to great advantage, tuning his daya (right drum of the tabla) to the same pitch as his baya (left drum of the tabla)–typically the baya is between a fifth and an octave below the daya, but Khan’s tuning allowed for an unusually deep, full tone of the bass notes. He stood out both for this tonal precision and because of his taste for irregular and extremely syncopated rhythms. From the liner notes:

“Sangam” means “meeting place” in Sanskrit. Don obviously knew exactly what he wanted to do, and Latif immediately understood, his fingers fizzing across the tablas at frightening speed, his perfect pitch making him the obvious person to tune the disparate instruments in Don’s armoury to those in the studio, which included a grand piano, a B3 Hammond organ and chromatic timpani.

 It was Don who suggested that Latif overdub new tabla parts to enrich and add complexity to the first takes. We could reasonably have expected to spend the night doing this because this was the first time the percussionist had done this. It took him all of five minutes to get used to listening to the first tracks over the headphones before playing them without the slightest mistake. When we got to the timpani, which he was playing for the first time, his keen sense of pitch and tone once again did miracles. During one take, just for the fun of it Latif started to play a fairly slow, disconnected duple time, moving on to three and then four… all the way up to 19 by which time his fingers were whizzing invisibly across the skins, leaving us in awe and him looking as if he didn’t know what the fuss was all about. All this just made Don even keener to impress his musical companion for a day… and so he did, with great ease and a complicity created by their shared love of music.

Of course, the subtleties of this album call for greater analysis, for example the meeting between the Malian doussou n’gouni and Indian tablas, the Hammond organ taking over from the tampura, 5 1/4 time as if it were the easiest thing in the world, the reinvented Indonesian gamelan… and the lyricism of the (pocket!) cornet.

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Dorothy Carter – Waillee Waillee, 1978

Guest post by Peter Harkawik

I was recently digging through sidebars on musical sculpture, when I stumbled upon two enchanting private press albums by the late Dorothy Carter—mystic, free spirit, wizard of the strings. According to a tribute by her bandmates The Mediæval Bæbes, Carter was born in New York in 1935, studied at Bard and the Guildhall School of Music, and in her later years toured Europe, playing festivals, cabaret, and at least once, a concert in a cemetery. She reportedly lived in a drafty loft in New Orleans, where she collected giant zithers, hosted salons, and played her brand of medieval folk music wherever she could. By another account, she “lived in a commune, worked on a Mississippi steam boat as a ships boy, raised two kids and ran away to a Mexican cloister with an anarchistic priest.”

Somewhat more secular than her 1976 debut Troubador, Waillee Waillee alternates between darkly enigmatic, inward melodies, and jaunty, exuberant hymns. Songs like “Along the River,” while populated with some familiar folk imagery—woodland creatures, mollusks, and rosemary bushes—are absent of the studio chicanery that so often accompanies it. Flutes, maracas, and tambura, some played by new age pioneer and instrument-builder Constance Demby, join Carter’s expert plucking and hammering to great effect. Her vocals might draw comparisons to Karen Dalton, Bridget St John, or perhaps Linda Perhacs, but here, in the service of her wistful paeans to nature, they stand alone. On the album’s haunting title track, Carter croons, “When will my love return to me?” with uncomplicated sentimentality, like a forlorn lover trapped in a block of ice. “Dulcimer Medley” and “Celtic Medley” are sprightly instrumental ballads that would not be out of place in a scene from Barry Lyndon.

For me, the standout on this album is “Summer Rhapsody.” Seven minutes long, expansive and majestic, it begins with a rumble like a jet engine, building to a crescendo of feverish dulcimer. It’s here too that the recording really sparkles, as though the dulcimer’s harsh textures are pushing the tape to its very limits. While it might sound like a hurdy-gurdy, the corpulent drone is produced by a steel cello, an instrument resembling the sail on a medieval cog. Here we see the fruits of Carter’s decades-long collaboration with artist Robert Rutman, who, like Walter Smetak, Ellen Fullman, and others, pioneered a hybrid art that was neither purely aesthetic nor musical. It was with his group the Central Maine Power Music Company, formed in Skowhegan in 1970, that Carter first toured, playing unconventional shows in New England planetariums, sculpture gardens, and museums.

Part of what’s so incredible about Waillee Waillee is that as much as it is a psych-folk record, it is also completely at home with the experiments of Terry Riley, Charlemagne Palestine, Yoshi Wada, Pauline Oliveros and Laraaji. Carter was a fascinating figure whose devotion to her chosen instruments was legendary. I hope you enjoy this record as much as I do.

Kiki Gyan – 24 Hours In A Disco 1978-82

I was deeply saddened to learn of the death of David Mancuso, founder of the Loft party, disco enthusiast, instigator of the record pool system, DJ, audiophile, activist, and New York legend. Mancuso devoted his life and resources to creating safe spaces for many, but especially for the gay community, to dance to the best music in the best possible environment. He rejected beatmatching and mixing in favor of respect for sound quality and unaltered recordings played in their entirety, he prioritized dancing by refusing to overcrowd his parties, he avoided slavishness to genre, and he pushed back against inflated alcohol prices and club profiteering by instituting a BYO policy. He also fought in the New York City Department of Consumer Affairs’ longest administrative trial to date against their insistence that he get a cabaret license (which he ultimately avoided by not selling food or beverages). He believed a DJ should have good taste, push the envelope, and use songs to spin narrative arcs, but not show off or get in the way of the music. He drew inspiration from time spent outside as a child, having grown up in an orphanage in rural upstate New York:

“I spent a lot of time in the country, listening to birds, lying next to a spring and listening to water go across the rocks. And suddenly one day I realized, what perfect music. Like with sunrise and sunset, how things would build up into midday. There were times when it would be intense and times when it would be very soft, and at sunset it would get quiet and then the crickets would come in. I took this sense of rhythm…”

In the spirit of David’s work, I wanted to share a record that, though not a canonical Loft favorite, embodies the ecstatic, high energy disco for which the Loft is known. I wish very much that I could share Feeling So Good, the original LP that produced one of Gyan’s more famous singles, “Disco Dancer,” but it’s all but nonexistent (jen@listentothis.info if you have a decent rip you’d like to trade!). Several tracks from Feeling So Good appear on this compilation, though everything I’ve heard from the record is excellent. I’m realizing as I write this that it’s a bit odd to make two very remarkable, very different people share one post, so I hope this comes off alright.

Kiki Gyan was a Ghanaian musician and child keyboard prodigy who went professional at the age of 12, dropped out of school (“There was too much music in me, I couldn’t stay in school”) and was recruited to the British Afro-pop band Osibisa when he was 15. He toured internationally with the band until beginning his tenure as a very in-demand and expensive session musician in the best London recording studios before he was 21. His musical skill earned him a reputation as Ghana’s answer to Stevie Wonder, and he went on to make a series of very ambitious disco records, aiming at international stardom. Drug abuse interfered, and despite numerous attempts at intervention and rehabilitation, Gyan quickly declined, became unable to make music, and died at 47 from AIDS and drug-related complications. It was a terrible loss in many ways.

24 Hours In A Disco is entirely long tracks, befitting Gyan’s style—his wicked musicianship and joy predisposed him to long-form relentless disco funk jams that were tailor-made for the dance floor. These are songs that impossible to sit still through.

Thank you Kiki, thank you David—here’s to hoping that love saves the day.

Steve Reich – Music For 18 Musicians, 1978

To celebrate our having posted 100 albums, I wanted to share a record that’s so canonical that it would feel silly to post any other day. Steve Reich needs no introduction, and the influence of Music For 18 Musicians can’t be condensed. Instead, here are Reich’s liner notes that explain a bit about how the piece “works,” including an interesting mention of borrowing the Balinese gamelan technique of using a distinct audio cue to call for a change in pattern. Here’s a nice overview of the “building blocks” of the piece.

To keep it brief, I’ll add that as a vocalist, the most exciting part about Music For 18 Musicians for me is its treatment of human breath and mechanization. The limits of human lungs (both for wind instruments and vocals) structure the pulse of the piece, and the other instruments are written to mimic the natural arc and fall of breathing patterns. Despite being built around such an organic phenomenon, the music is highly mechanized, a musical hybrid of human and machine. I’m always surprised that this is considered “minimalism,” when in truth it’s dizzyingly complex sonic embroidery. Sublime and light-dappled. Try it in headphones if you haven’t before. Wild that this only took Reich three years to compose. Cheers!

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Harold Budd – The Pavilion of Dreams, 1978

A classic and a favorite. Twinkling, lazy jazz-scapes for new agers. A dripping, humid, reactionary piece of anti-avant-garde. Budd refers to this as his magna carta. Gavin Bryars on the glockenspiel and celesta, Michael Nyman on the marimba, Brian Eno production. Enjoy!

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Black Devil – Disco Club, 1978

Black Devil’s Disco Club falls in the heavily mythologized, mysteriously resurrected music-of-nebulous-origin category, in the vein of Lewis or Charanjit Singh. Purportedly released in 1978 by Bernard Fevre under pseudonym “Junior Claristidge” (cool), Disco Club went completely unnoticed–was the world not ready for deep, dark, sublime disco hypnosis?–until Aphex Twin rereleased it on Rephlex Records in a series of 12″s in 2004, to the sound of critics tripping over themselves to make sweeping statements about this being one of the most important electronic records ever released, et cetera. The music was so ahead of its time both in structure and in production that many cried foul, suspecting an Aphex-Twin style hoax. Fairly so: I’m still skeptical of the release date every time I hear it. It’s too tasty, too prescient and too perfect.

All six of these tracks are similar in length and feeling, differing in a few BPM, shifting drum patterns, and vocal lines–but several of them move seamlessly between each other, making this a half hour disco meditation track rather than an album. You can hear “The Chase”-era Moroder all over this thing, but this is (dare I say it) less cheesy, slicker, and with a contagious, restless percussive spinal chord stretching throughout. So much dark Italo-style disco is trampled by heinous vocals, and gleefully so, but Disco Club‘s vocal treatment is restrained, effectively lyricless, and often totally absent, excepting a mantric chorus of skittering “dee-dee-doo-doo”s. Everything is exactly where it should be, fleshed out in high-resolution with heart-racing textures, laser-sharp synth pads, and thrilling percussive ornamentation. There’s a huge, dark, beastly thing throbbing just beneath the surface that never quite rears its head. The tension is there, simmering, and in hopes of exorcising it all you can do is hit repeat again and again.

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