Best albums of 2011

Oh yes. Quite.

By the way, I love the way you've come in and just revitalised this discussion. So constructive, and full of exciting perspectives. Quite the renaissance man. So impressed am I that I am going to offer you the distinction of becoming the first entry on my ignore list at this forum. So long.
 
You're not splitting heirs (a-haha)

:rolleyes: Nice.

it is significant. It seems to be a different consciousness.

Did you read "Retromania" yet? I can't recall if we discussed that or not.

In the chapter "Turning Japanese", Reynolds talks about how the Japanese are meticulous archivists of Western pop. Detail-obsessed, tireless, encyclopedic. What emerges, he notes (citing various sources), are depersonalized forms of art, or rather highly personal forms which nevertheless appear depersonalized to our eyes. Basically, the fans and listeners together form a community in which each individual is expected to show off an extremely high level of knowledge about pop music. Music is a kind of embodied curating-- the artist's intent is to show off complete mastery of various genres-- rather than "self-expression" in the classic Western, Romantic sense.

He also refers to the distinction, in Spengler's Decline of the West, between culture and civilization. In the latter phase, art loses its vitality as it makes the long slide into decadence. Thus contemporary pop music could be said to be following the same path fashion has already been on for a long time: highly artificial, repeating cycles of tropes and styles.

Maybe this is why a lot of the newer groups do not sound quite as offensive. There is no longer any real concern with originality or even "real" self-expression anymore. Instead it's more like fashion. This "season" it's 80s synthpop, next season it'll be a folk revival; just as this season it's bell-bottoms, next season miniskirts...etc. Totally different way of listening and making music, and it bypasses our usual objections to derivative music. I'm genuinely surprised at how little I care about the music's indebtedness to previous bands-- at least in certain cases.

Actually, I think of all the groups we could talk about, the difference between Madonna and Lady Gaga is most instructive here. Wouldn't you agree that Lady Gaga's debt to Madonna is, at the same time, shockingly obvious and yet almost totally irrelevant?

As a footnote, I'll just quickly mention that I used the word "depersonalized", above, as a loving nod to Lester Bangs. As far back as the 70s, especially in California, he saw that the day would come when music would be totally scrubbed free of the human stain. What he couldn't, or at least to my knowledge didn't, predict in his writing was what the rest of the world would be like. The strange question one might find oneself asking is, "What's so bad about depersonalization in 2012"?

The point is more the naivety with which they single-mindedly pursue a really very silly vision without being ironic about it, and right there, there's something of value. It's something akin to dada. Or what some would call naivism. It's a bit like the lyrics of How soon is now? - going with the embarrasingly self-evident bordering on banal, stated with conviction. I don't think I quite have it nailed yet, but there is something there.

I don't know. To call naivete valuable is an interesting proposition. It's almost impossible to think or act with any naivete in today's world. For me, the difference between the naivete in a lot of music today and "How Soon Is Now?" is that Morrissey was like a bulldog gnawing a bone. His single-mindedness about uncomfortable topics got beneath people's skin. Morrissey understood what the world was like and refused to exculpate it. He understood (as many of us did in the Eighties) that most of the proposed "solutions" to our problems were total bullshit. If you want the world to be a loving place, you have to love other people, even the acne-ridden dork standing in the corner of the disco. Loving humanity doesn't mean buying clothing from Benetton, it means loving humanity. There's no avoiding the hard work.

In contrast, a lot of today's naivete is willed blindness that ends up deflecting attention from the core problems. I can think of many examples but among my favorites are big oil companies running ads for ways in which they support small efforts to protect the environment and the IBM television spots where engineers from around the world talk about how they're making cities "smarter" and more efficient. I'm sure oil companies are doing some good things to help the environment, and doubtless there are IBM engineers who are selflessly focusing on helping thousands, perhaps millions of people. But the ads obscure the larger truths about big businesses: they're killing the planet. This is my real point, though: in these advertisements, they're done in exactly the same style as your average "naive" indie-rock video. Gosh, we're just like kids in a sandbox, playing with our toys, reimagining a bright future for Planet Earth! It's the final triumph of "Everything I Needed To Know I Learned In Kindergarten" over "Capital". :)
 
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Did you read "Retromania" yet? I can't recall if we discussed that or not.

Yes, I read it this summer but I think we've only briefly touched on it.

In the chapter "Turning Japanese", Reynolds talks about how the Japanese are meticulous archivists of Western pop. Detail-obsessed, tireless, encyclopedic. What emerges, he notes (citing various sources), are depersonalized forms of art, or rather highly personal forms which nevertheless appear depersonalized to our eyes. Basically, the fans and listeners together form a community in which each individual is expected to show off an extremely high level of knowledge about pop music. Music is a kind of embodied curating-- the artist's intent is to show off complete mastery of various genres-- rather than "self-expression" in the classic Western, Romantic sense.

He also refers to the distinction, in Spengler's Decline of the West, between culture and civilization. In the latter phase, art loses its vitality as it makes the long slide into decadence. Thus contemporary pop music could be said to be following the same path fashion has already been on for a long time: highly artificial, repeating cycles of tropes and styles.

Ha, Spengler - few are cited more frequently for effect and yet not really taken seriously. Not unlike Marx, his big, decisive ideas were also his most erroneous and in the end least rewarding ones. In my entirely subjective opinion, of course. :) As for curating, I think Reynolds has an obvious point.

Maybe this is why a lot of the newer groups do not sound quite as offensive. There is no longer any real concern with originality or even "real" self-expression anymore. Instead it's more like fashion. This "season" it's 80s synthpop, next season it'll be a folk revival; just as this season it's bell-bottoms, next season miniskirts...etc. Totally different way of listening and making music, and it bypasses our usual objections to derivative music. I'm genuinely surprised at how little I care about the music's indebtedness to previous bands-- at least in certain cases.

I also find this to be so. One of my current playlist items is a case in point, namely M83's "Saturdays=Youth". All generic 80s niceness, but nevertheless remains recognisably itself end to end. Is that OK though, or is there a sense of diminishment (to revisit the subject of that gargantuan thread about curent music a couple of years ago)? After nearly a year of Spotify and a sustained daily effort of listening to scores of new releases, my opinion of contemporary music is more favorable than before and the movement on my side has been in the direction of accepting the combination of lacking originality and the assumption of limited context (it's just music really, neither more or less), but I'm not sure I've really reached a point where my opinion has solidified. Or where I've figured out what the issues are.

Actually, I think of all the groups we could talk about, the difference between Madonna and Lady Gaga is most instructive here. Wouldn't you agree that Lady Gaga's debt to Madonna is, at the same time, shockingly obvious and yet almost totally irrelevant?

Well, another potentially shocking and yet almost totally irrelevant fact is that I haven't actually ever heard a Lady Gaga song (at least not with the knowledge that that'w what it was), so I really don't have any idea. :)

As a footnote, I'll just quickly mention that I used the word "depersonalized", above, as a loving nod to Lester Bangs. As far back as the 70s, especially in California, he saw that the day would come when music would be totally scrubbed free of the human stain. What he couldn't, or at least to my knowledge didn't, predict in his writing was what the rest of the world would be like. The strange question one might find oneself asking is, "What's so bad about depersonalization in 2012"?

The fact that it's been depersonalised in favor of commercial slickness rahter than universalism?

I don't know. To call naivete valuable is an interesting proposition. It's almost impossible to think or act with any naivete in today's world. For me, the difference between the naivete in a lot of music today and "How Soon Is Now?" is that Morrissey was like a bulldog gnawing a bone. His single-mindedness about uncomfortable topics got beneath people's skin. Morrissey understood what the world was like and refused to exculpate it. He understood (as many of us did in the Eighties) that most of the proposed "solutions" to our problems were total bullshit. If you want the world to be a loving place, you have to love other people, even the acne-ridden dork standing in the corner of the disco. Loving humanity doesn't mean buying clothing from Benetton, it means loving humanity. There's no avoiding the hard work.

In contrast, a lot of today's naivete is willed blindness that ends up deflecting attention from the core problems. I can think of many examples but among my favorites are big oil companies running ads for ways in which they support small efforts to protect the environment and the IBM television spots where engineers from around the world talk about how they're making cities "smarter" and more efficient. I'm sure oil companies are doing some good things to help the environment, and doubtless there are IBM engineers who are selflessly focusing on helping thousands, perhaps millions of people. But the ads obscure the larger truths about big businesses: they're killing the planet. This is my real point, though: in these advertisements, they're done in exactly the same style as your average "naive" indie-rock video. Gosh, we're just like kids in a sandbox, playing with our toys, reimagining a bright future for Planet Earth! It's the final triumph of "Everything I Needed To Know I Learned In Kindergarten" over "Capital". :)

Come now, surely there remains a legitimate place for innocence and naivite? Naturally not as a comprehensive approach to life, but certainly as an antidote to disillusion, excessive earnestness and the relentless unassailability of the objective. Think of PG Wodehouse, for instance. His stories aren't merely mind-numbingly predictable and schematic, he actually attempts to pass off an entrenched system of class oppression as the epitome of whimsical charms and some sort of earthly paradise. If you put it in a certain light, it is all deeply objectionable. But I would argue that it equips you with an eye for distinctions philosophy (to say nothing of critical theory) couldn't teach you in a thousand years. Such as the largesse of spirit that resides in approaching humanity wholly in terms of its capacity to cause one personal discomfort, tolerantly embracing everything that fails to register strongly on that point. Or the keen distinction between the conventional and the actually bad (and not just in such obvious cases as the "lurers-away of other people's pig-men", as Lord Emsworth characterises the nadir of human deprivation). I would imagine it's more difficult than usual to be a pompous, self-important bore around anyone who has thoroughly internalised the Wodehouse universe. Which should count for something? And all of that proceeds from the central core of illusion around which that universe is spun.

(The opposite of Al Gore isn't George W. Bush, it's PG Wodehouse. To be more precise, Wodehouse is the opposite of Al Gore's dark side, except that Al Gore doesn't have a dark side, just a very helplessly unbearable one, earnestness out the other side of pathetic. )

But now I am really digressing. My core point, I guess, is that we need things that deflect us from the core problems. Otherwise we will slit our wrists, or become preachers. We always return to the core problems by circuitous routes anyway. And a capacity for innocence and the enjoyment of sweet illusion is not in my opinion without usefulness in this world. I think Morrissey is a case in point - we've discussed this before, the function of his lightness as a neccessary counterpoise to all the earnest dread. You can't sustain "How Soon is Now?" without "Ask".

You are very right in what you say about the ads, but there is a distinction between innocence and stupidity. ;) For my part, I simply don't listen. It's targeted communication designed to manipulate me, I object to it on principle whether it's truthful or not. Not worth even considering.
 
its not often I say that a thread I started has been one of my most interesting reads when I come here, but you guys made that happen, thanks
and I think, I'll go look for some more Smog, I just got the one from "High Fidelity"

ps: thanks for posting your list Suedebread, I recognize about half of it
 
its not often I say that a thread I started has been one of my most interesting reads when I come here, but you guys made that happen, thanks
and I think, I'll go look for some more Smog, I just got the one from "High Fidelity"

ps: thanks for posting your list Suedebread, I recognize about half of it

Oh you should look into Knock Knock, Dongs of Sevotion or Red Apple Falls - all of them great albums.
 
I also find this to be so. One of my current playlist items is a case in point, namely M83's "Saturdays=Youth". All generic 80s niceness, but nevertheless remains recognisably itself end to end. Is that OK though, or is there a sense of diminishment (to revisit the subject of that gargantuan thread about curent music a couple of years ago)? After nearly a year of Spotify and a sustained daily effort of listening to scores of new releases, my opinion of contemporary music is more favorable than before and the movement on my side has been in the direction of accepting the combination of lacking originality and the assumption of limited context (it's just music really, neither more or less), but I'm not sure I've really reached a point where my opinion has solidified. Or where I've figured out what the issues are.

I'm equally confused. :rolleyes:

About the only thing I'm sure of is the distinction which I made, above, about the difference between a song markedly indebted to certain influences and a song which is simply a simulation.

I had an interesting experience yesterday. I was in a car for a long trip and an iPhone was being used as a jukebox on the car stereo. It was on shuffle. After about a dozen songs went by, all of them released in the 21st Century, and all of them of the ilk we're discussing here, "I Know It's Over" came on. (To my surprise, nobody immediately clicked it off. :) ) Hearing The Smiths among a number of recent "indie-ish" bands, I was struck by two things. One, "I Know It's Over" is a beautiful classic which holds up remarkably well. Duh. Two, I felt that the other songs actually came across rather well in comparison to The Smiths. The second part I can't really explain. How can songs which seem to copy a distinctively Eighties sound also come across as contemporary and hold their own, as it were, against the best of the best? Clearly stuck in the past, and yet very much of the moment-- how is this possible? If I had to guess, I think it's because "the moment" is highly artificial and I register it as such before I listen to the songs. The result is that I hear something "fresh", something "now", and that has always been the lion's share of pop's appeal. Life as a whole prepares me to like these songs in a way it didn't ten years ago.

But is it a diminishment? Impossible to say. It's been at least two decades since we've had major innovations in rock and roll and pop music. I think the diminishment question is somehow no longer applicable, as is the old criterion about originality. Our culture has entered a new phase. Whether one likes Spengler or not. :rolleyes:

Well, another potentially shocking and yet almost totally irrelevant fact is that I haven't actually ever heard a Lady Gaga song (at least not with the knowledge that that'w what it was), so I really don't have any idea. :)

You have. You definitely have. It's disco Muzak. You'd as soon remember a car honking its horn or a refrigerator's humming.

The fact that it's been depersonalised in favor of commercial slickness rahter than universalism?

Well, as Reynolds describes it, I think it's to be read as "personal but channeled through extreme formality" rather than the typical Western Romantic idea of an individual's messy self-expression (i.e. a form of confession). In the sense Bangs meant it, "depersonalized" is more akin to a lobotomy.

Come now, surely there remains a legitimate place for innocence and naivite? Naturally not as a comprehensive approach to life, but certainly as an antidote to disillusion, excessive earnestness and the relentless unassailability of the objective. Think of PG Wodehouse, for instance. His stories aren't merely mind-numbingly predictable and schematic, he actually attempts to pass off an entrenched system of class oppression as the epitome of whimsical charms and some sort of earthly paradise. If you put it in a certain light, it is all deeply objectionable. But I would argue that it equips you with an eye for distinctions philosophy (to say nothing of critical theory) couldn't teach you in a thousand years. Such as the largesse of spirit that resides in approaching humanity wholly in terms of its capacity to cause one personal discomfort, tolerantly embracing everything that fails to register strongly on that point. Or the keen distinction between the conventional and the actually bad (and not just in such obvious cases as the "lurers-away of other people's pig-men", as Lord Emsworth characterises the nadir of human deprivation). I would imagine it's more difficult than usual to be a pompous, self-important bore around anyone who has thoroughly internalised the Wodehouse universe. Which should count for something? And all of that proceeds from the central core of illusion around which that universe is spun.

A keen description of Wodehouse, Qvist! :rolleyes:

It's true. It's also true of certain other artists. If one has internalized Shakespeare's universe (Lear, but also Falstaff) or Morrissey's ("Last Night I Dreamt That Somebody Loved Me", but also "Vicar In A Tutu"), one cannot possibly become a one-dimensional, pompous, self-important bore. So, yes, there's real value there. But as I read your statement, the implication is that one would already have to be aware of (say) predictable art and political oppression in order to appreciate Wodehouse's charms. In principle, the case is more like Orwell's study of Eliot and the Great War. He claimed that "The Love Song of J. Alfred Prufrock", published in 1917, was well-liked because it had nothing to do with trenches, gas masks, and casualty lists. But only a reader who was drowning every day in the horrors of the war could fully appreciate Eliot's poem as a human document in a time of unprecedented inhumanity. Put simply, you have to know the bad before you really know the good. As Morrissey said, "Nothing is important, so people, realising that, should get on with their lives, go mad, take their clothes off, jump in the canal, jump into one of those supermarket trolleys, race around the supermarket and steal Mars bars and, y'know, kiss kittens and sit on the back of bread vans." My complaint about today's brand of naivete is its lack of awareness of what is objectionable in the world. The crucial premise is missing: they're just kissing kittens.

Edit: I'll add, in the spirit of Orwell's essay, mentioned above, that the "awareness of what is objectionable", though in itself absent, is actually transmitted in the negative space around the work of art, i.e., among the work of some artists there's a very thin aura of commentary about the world surrounding otherwise very trivial sentiments. Animal Collective comes to mind. The absence of reality is the dog that doesn't bark.

(The opposite of Al Gore isn't George W. Bush, it's PG Wodehouse. To be more precise, Wodehouse is the opposite of Al Gore's dark side, except that Al Gore doesn't have a dark side, just a very helplessly unbearable one, earnestness out the other side of pathetic. )

But now I am really digressing.

Most welcome! I want to go home and read more Wodehouse.

My core point, I guess, is that we need things that deflect us from the core problems. ... You can't sustain "How Soon is Now?" without "Ask".

Right, but I think you're not completely consistent here. The point is not to deflect from core problems, but to balance the good and the bad in life. One should try and face the core problems at the same time as one escapes from them. I mean, sure, you can't do this in a literal sense. You can't watch "Schindler's List" on TV while laughing through "Carry On, Jeeves". All I mean is that I want to know that both form parts of a single, coherent worldview. If someone tells me life is shit, I want to know they also have a good sense of humor. If someone has a good sense of humor, I want to know they also think life is shit. The complete works of Woody Allen would probably be the perfect case study. Using your terms, in most of today's younger artists I can only hear "Ask" and not also "How Soon Is Now?"
 
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But is it a diminishment? Impossible to say. It's been at least two decades since we've had major innovations in rock and roll and pop music. I think the diminishment question is somehow no longer applicable, as is the old criterion about originality. Our culture has entered a new phase. Whether one likes Spengler or not.

Agreed. Interesting, what you bring up with the IKIO example. I think what the current ones tend to have on the originals is that the latter tend to sound very self-conscious, while the former come across as more effortless and hence in a way more fully itself, if that makes any sense. The 70s and 80s greats are often exploring form, while the currents can just step into that and focus on other things, such as refinement. In truth, much ground-breaking music of the period borders on unlistenable, in my opinion - The Slits for example, or The Pop Group. They more often sound brilliant, but they also more often sound ridiculous.

Here's another funny one - Magazine's 2011 release "No Thyself". It basically sounds like the follow-up to Secondhand Daylight, and might as well have been released the year after that classic - they've even stuck to early 80s-sounding raw synthesizers. It's as if they were cryogenically frozen for 30 years, and just picked up where they left off after recent defrosting. So, where does that fit in? Great record, by the way. Better than at least two of their first incarnation-releases, in my opinion.

It's true. It's also true of certain other artists. If one has internalized Shakespeare's universe (Lear, but also Falstaff) or Morrissey's ("Last Night I Dreamt That Somebody Loved Me", but also "Vicar In A Tutu"), one cannot possibly become a one-dimensional, pompous, self-important bore. So, yes, there's real value there. But as I read your statement, the implication is that one would already have to be aware of (say) predictable art and political oppression in order to appreciate Wodehouse's charms. In principle, the case is more like Orwell's study of Eliot and the Great War. He claimed that "The Love Song of J. Alfred Prufrock", published in 1917, was well-liked because it had nothing to do with trenches, gas masks, and casualty lists. But only a reader who was drowning every day in the horrors of the war could fully appreciate Eliot's poem as a human document in a time of unprecedented inhumanity. Put simply, you have to know the bad before you really know the good. As Morrissey said, "Nothing is important, so people, realising that, should get on with their lives, go mad, take their clothes off, jump in the canal, jump into one of those supermarket trolleys, race around the supermarket and steal Mars bars and, y'know, kiss kittens and sit on the back of bread vans." My complaint about today's brand of naivete is its lack of awareness of what is objectionable in the world. The crucial premise is missing: they're just kissing kittens.

Haha, punchline sentence of the year there at the end. :) There certainly is a streak today of Disney Channel-style naivete that is unattractive, to say the least. But what can you expect of an age where girls old enough to vote seriously consider Hello Kitty apparel to be not silly at all, and where people actually walk around believing that if it isn't on Facebook, it doesn't exist. They do. I've overheard actual discussions about that, which concluded that Facebook visibility was indeed a basic ontological precondition.

You can't watch "Schindler's List" on TV while laughing through "Carry On, Jeeves".

Well, at least it's better than the other way around?
 
Agreed. Interesting, what you bring up with the IKIO example. I think what the current ones tend to have on the originals is that the latter tend to sound very self-conscious, while the former come across as more effortless and hence in a way more fully itself, if that makes any sense. The 70s and 80s greats are often exploring form, while the currents can just step into that and focus on other things, such as refinement. In truth, much ground-breaking music of the period borders on unlistenable, in my opinion - The Slits for example, or The Pop Group. They more often sound brilliant, but they also more often sound ridiculous.

Right, and so the question becomes whether or not a song which explores form and is more "fully itself" is somehow more emotionally engaging than a song which is just a refinement of previously-existing styles and tropes. I'm not drawn into contemporary music on an emotional level as I was by music from the 80s. The trouble is, I don't know if this is because music has changed or I've just grown older. Pop music might affect us profoundly only for a window of time which does eventually close. Maybe Deerhunter stirs the hearts and souls of teenagers the way The Smiths stirred my heart and soul. I feel like I'm attempting to tiptoe around a generational bias I have no hope of evading.

Having said that, there's plenty of evidence that music has fundamentally changed. I'm not too angsty on that point. Which leads me to this:

Here's another funny one - Magazine's 2011 release "No Thyself". It basically sounds like the follow-up to Secondhand Daylight, and might as well have been released the year after that classic - they've even stuck to early 80s-sounding raw synthesizers. It's as if they were cryogenically frozen for 30 years, and just picked up where they left off after recent defrosting. So, where does that fit in? Great record, by the way. Better than at least two of their first incarnation-releases, in my opinion.

I had vowed not to do any more pretentious namedropping in this thread, but, come on, that wasn't likely, was it? :rolleyes:

I recently read an essay by Gilles Deleuze which touches on the distinction between a copy and a simulacrum. There's a lot of mumbo-jumbo surrounding it, but the reason the distinction is relevant to our own time is that it essentially forms the basis of the notion of the hyperreal (in Baudrillard and others). The distinction was first made in Plato's "Sophist". The Eleatic Stranger points out that sculptors, in making large statues, distort the stone such that the proportions appear correct to a person looking it from the base, below. So, if a sculptor were making a statue of a statesman, he would attempt a resemblance to the original, human model, but would know, based on his art, that he would have to alter the head and shoulders to make it appear accurate to the observer. It's not a copy but a simulacrum, not a duplication but a resemblance. In other words, he had to falsify it to make it appear true.

It strikes me that this is how you've described Magazine's new album. Not only did it sound as if they'd picked up where they'd left off, 30 years ago, but it's actually better than their first two releases! That's a perfect specimen of the hyperreal. Sorry to quote U2, but the phrase "even better than the real thing" applies here.

Again, we seem to be faced with the question of whether or not this is a desirable development. According to Deleuze, it's potentially a good thing, because when we find ourselves lost in the realm of simulacra, we are also in a realm of freedom. But that's a reversal of Plato, who held that the exact copy is "truer" than the demonic simulacrum, and therefore sought to abolish the false realm of simulacra. The conflict isn't just academic, because in the realm of simulacra there is no longer one "truth", one "good", one objective measure of anything. We might have an awesome new Magazine album, but perhaps we are losing something else in the process?

I've overheard actual discussions about that, which concluded that Facebook visibility was indeed a basic ontological precondition.

Oh, absolutely! And the goal is to exploit the new ontological "essence" of homo Facebookus to sell products. This is the joke about privacy on the Internet. The "violation of privacy" isn't undertaken to discover secrets. It's an attempt to sell products. The creation of the new Web 2.0 person, whose ontological being is partly defined by a web page, is thus doubly insidious: web-based companies are not just marketing to an individual but actually determining who the individual is. This has been true since the dawn of mass-media advertising, of course, but think about this: a person in the 60s reading "Life" or watching "The Monkees" was still a person who, for blocks of thirty minutes, say, fell under the temporary spell of advertisers. Today, according to the equation Online=Me, one's whole being is swallowed up within the machinery of advertising. I remember the makers of Bing, Microsoft's search engine, proudly proclaiming that their search engine would plan a person's whole weekend with a single mouse-click. Thus, the irony of "privacy": the result of this ontological tampering is to create a person totally permeable to the marketplace and therefore a person who is likely devoid of anything to conceal behind a wall of privacy. Purged of all humanity, free of all deviant desires, buffed and polished to a brilliant 12 megapixel shine. Like a cyborg, or Canadian television.

But...is that bad?

Well, at least it's better than the other way around?

:lbf:
 
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I recently read an essay by Gilles Deleuze which touches on the distinction between a copy and a simulacrum. There's a lot of mumbo-jumbo surrounding it, but the reason the distinction is relevant to our own time is that it essentially forms the basis of the notion of the hyperreal (in Baudrillard and others). The distinction was first made in Plato's "Sophist". The Eleatic Stranger points out that sculptors, in making large statues, distort the stone such that the proportions appear correct to a person looking it from the base, below. So, if a sculptor were making a statue of a statesman, he would attempt a resemblance to the original, human model, but would know, based on his art, that he would have to alter the head and shoulders to make it appear accurate to the observer. It's not a copy but a simulacrum, not a duplication but a resemblance. In other words, he had to falsify it to make it appear true.

It strikes me that this is how you've described Magazine's new album. Not only did it sound as if they'd picked up where they'd left off, 30 years ago, but it's actually better than their first two releases! That's a perfect specimen of the hyperreal. Sorry to quote U2, but the phrase "even better than the real thing" applies here.

In other words, is "No Thyself" a simulacrum? My question, which I suppose comes down to the same thing, is "Is it the real thing"? And if it isn't, why not? It's the same sort of music made by the same people, so why should "No Thyself" be considered something essentially different from "Secondhand Daylight"? The real question this album poses is the significance of time, which it brings up under near-laboratory conditions. NT is not derivative, unless you see it as derived from themselves. It fits naturally into the sequence of Magazine's albums, their fifth, and not very unlike its four predecessors. If it had come out in 1985 (which it nearly could have, sound-wise), it would just have represented natural progression. The only anomaly is that gap of 30 years - is that gap enough to turn NT into a derivative throwback to an era now dead? Or is it possible and legitimate to lay down an artistic project and then just pick up where you left off thirty years later, with no inherent loss of artistic worth or integrity? In short - is pop music now, in some possible sense, outside time? Judging from the strangely muted reception the album has received, possibly not. :)


Oh, absolutely! And the goal is to exploit the new ontological "essence" of homo Facebookus to sell products. This is the joke about privacy on the Internet. The "violation of privacy" isn't undertaken to discover secrets. It's an attempt to sell products. The creation of the new Web 2.0 person, whose ontological being is partly defined by a web page, is thus doubly insidious: web-based companies are not just marketing to an individual but actually determining who the individual is. This has been true since the dawn of mass-media advertising, of course, but think about this: a person in the 60s reading "Life" or watching "The Monkees" was still a person who, for blocks of thirty minutes, say, fell under the temporary spell of advertisers. Today, according to the equation Online=Me, one's whole being is swallowed up within the machinery of advertising. I remember the makers of Bing, Microsoft's search engine, proudly proclaiming that their search engine would plan a person's whole weekend with a single mouse-click. Thus, the irony of "privacy": the result of this ontological tampering is to create a person totally permeable to the marketplace and therefore a person who is likely devoid of anything to conceal behind a wall of privacy. Purged of all humanity, free of all deviant desires, buffed and polished to a brilliant 12 megapixel shine. Like a cyborg, or Canadian television.

But...is that bad?

Heh, you're on a roll here. Almost spilled my coffee laughing out at "Canadian Television". :) A truly incisive and quite brilliant summation, and you are absolutely right. The worst of it is that it's an even uglier sight in real life than it sounds like in theory. Mobilise the social dimension efficiently, and you have people falling over themselves to constantly adjust with lightning speed, drawing on the full ingenuity of the human brain and sense apparatus. We are hard-wired for idiocy (If fortunately also for certain other things).
Just goes to show that marketing (in the broadest sense) is a tolerable phenomenon only for as long as it is relatively inefficient. Personally I’ve always felt that it should at all times be born in mind that something that exists to manipulate you ought never to be taken seriously in any degree or form, no matter what it has to say or how it says it. Same goes for the algorithms to which people seem to happily hand over the utterly basic responsibility of choosing what you read or listen to.

Another example just occurred to me. Recently, the prime minister of Norway published his spotify favorites list on his Facebook profile, you know, like Obama did. This was picked up on in the press, and one article penetratingly observed that the list showed that politicians were now marketing their personal taste as a sort of identity grab with political overtones, and that as such, the contents of the PMs list was fairly safe and predictable for a modern social democrat. And then it went on, not to discuss the problems of this or to ridicule it, but on the contrary to critique the PMs list for not containing the right music according to that logic. The couple of current entries, included to appear up to date, would have been more effective if he’d chosen this or that song instead. He would have appeared more credible to this or that segment if he’d chosen this song instead of that, and so on. So, nothing wrong with the principle, apparently. He just ought to have done it better.
 
In other words, is "No Thyself" a simulacrum? My question, which I suppose comes down to the same thing, is "Is it the real thing"? And if it isn't, why not? It's the same sort of music made by the same people, so why should "No Thyself" be considered something essentially different from "Secondhand Daylight"? The real question this album poses is the significance of time, which it brings up under near-laboratory conditions. NT is not derivative, unless you see it as derived from themselves. It fits naturally into the sequence of Magazine's albums, their fifth, and not very unlike its four predecessors. If it had come out in 1985 (which it nearly could have, sound-wise), it would just have represented natural progression. The only anomaly is that gap of 30 years - is that gap enough to turn NT into a derivative throwback to an era now dead? Or is it possible and legitimate to lay down an artistic project and then just pick up where you left off thirty years later, with no inherent loss of artistic worth or integrity?

Great questions. I'm not quite sure how to answer them. I believe a possible answer could be something to the effect of, yes, Magazine is now a simulacrum of Magazine inasmuch as Howard Devoto and crew must have intentionally gone into the studio with the idea of making an album that sounded like a direct continuation of their first four albums. They had to distort themselves to become themselves.

I know that sounds like lit-crit bullshit, but it's actually common sense. Think of it this way: how many steps do you go through, on a daily basis, to make yourself appear like yourself? How many little ways do you find to try and efface the passing of time? (For a more obvious example, think of what movie stars go through.) You don't have to be a narcissist to understand what I'm talking about. It's pretty simple. The point of Plato's distinction in "Sophist" is that a simulacrum is always tinged with a deliberate lie. The raw truth is distorted-- whether subtly or not-so-subtly-- to make something appear to be what it's supposed to be. You, me, and everyone else all have to act consciously to make ourselves be ourselves, whether we're humdrum everyday folk or ostentatious dandies. So, try imagining what Howard Devoto must have gone through to recreate a 30-year old sound. He must have asked himself, at the beginning, "How can I make this Magazine record sound like Magazine"?

In short - is pop music now, in some possible sense, outside time?

This is probably a better way to approach the question. I had this same thought myself. The reason "No Thyself" may be a simulacrum yet not sound derivative is simple: it exists outside of time, to our ears, whereas the concept "derivative" necessarily implies a passage of time. An original exists, after which something else comes into being which borrows from the original. This is the sleight of hand Plato chided. The work which is clearly indebted to a previous work sort of announces, "I borrow from Y". But the sneaky simulacrum doesn't say, but rather implies, "I am Y". This is essentially the meaning of the term "virtual reality".

In any case, I think your questions about derivative art might indicate that you're making a negative value judgment. Would you agree? Perhaps it sounds like I'm insulting Magazine by calling the band a simulacrum. To the contrary. If, as you say, their fifth album might be the best of their career, then "No Thyself" is a positive instance of Deleuze's theory about a total, unbroken realm of simulacrum: originality doesn't matter, nor does primacy. The model no longer has any authority. Hierarchy vanishes. The paradox is that in the process of sounding like a near-perfect copy of themselves, Magazine actually stepped into freedom. All of the anxiety goes away. Howard Devoto can "be himself" again. Can you imagine the pressure and criticism if he had strayed, as Lou Reed found out recently after his collaboration with Metallica?

Just thinking about a band that did not sound like itself, New Order. I liked both "Get Ready" and "Waiting For The Sirens' Call", their two comeback LPs. But I didn't love them, and although I appreciated the ways in which they'd grown as a band, the fact of the matter is they sounded like a paler, less muscular version of the New Order I grew up loving. To have gotten their sound right, they'd have needed to take Magazine's approach. Here's the thing, though. In 2005 (WFTSC), I would have been appalled at such an approach. In 2012, I might not mind at all...

This gets back to what I was saying, above. Something has changed-- either in myself, or in the music, or both, but in any case very much affected by the current cultural/technological landscape-- so that a newer artist (M83, Destroyer, etc), whose work might ostensibly be a slavish imitation of Eighties music, no longer sounds drearily nostalgic or stuck in the past, but delightful and fresh, freed of time, unbounded by any limitations.

We are hard-wired for idiocy (If fortunately also for certain other things).

Yes, we are! :lbf:

Just goes to show that marketing (in the broadest sense) is a tolerable phenomenon only for as long as it is relatively inefficient. Personally I’ve always felt that it should at all times be born in mind that something that exists to manipulate you ought never to be taken seriously in any degree or form, no matter what it has to say or how it says it. Same goes for the algorithms to which people seem to happily hand over the utterly basic responsibility of choosing what you read or listen to.

Right, but as theorists like Adorno and Deleuze & Guattari tried to show, part of the way marketing functions in our era is to make us believe and not believe at the same time. As Adorno put it, "See through and obey". We all see through ads. We're all savvy to how advertising works. Yet it works on us, anyway, because we see through it. Here in the states, everyone "sees through" the farce of American politics, and did so long before 2008, and yet Obama still got a huge portion of the country excited about him, as if he were a new JFK. How is it possible that thousands of allegedly sophisticated people, each of whom could give an accurate description of how money (to take only one example) corrupts Washington, still poured out in the streets when the candidate who took more money than any in history was finally elected?

Another example just occurred to me. Recently, the prime minister of Norway published his spotify favorites list on his Facebook profile, you know, like Obama did. This was picked up on in the press, and one article penetratingly observed that the list showed that politicians were now marketing their personal taste as a sort of identity grab with political overtones, and that as such, the contents of the PMs list was fairly safe and predictable for a modern social democrat. And then it went on, not to discuss the problems of this or to ridicule it, but on the contrary to critique the PMs list for not containing the right music according to that logic. The couple of current entries, included to appear up to date, would have been more effective if he’d chosen this or that song instead. He would have appeared more credible to this or that segment if he’d chosen this song instead of that, and so on. So, nothing wrong with the principle, apparently. He just ought to have done it better.

That's hilarious, and yes, exactly what we're talking about here. Obama did something slightly in the same vein (personal taste/identity grab) with an inteview he had with a popular sports personality, in which he got to talk about basketball and even mentioned his appreciation of the TV show "The Wire". Came across as personal, humble, casually and cheerfully revealing the "regular guy" behind the politician, but of course every single line was probably scripted. But, see, here again, my own complicity in the problem is apparent because I liked the interview. I couldn't help it! I could see through it like a clear blue sky and yet I got caught up in the lie. Like a good confidence scam, I was the most important part of the trap, saying to myself, "Sure, this is all calculated to win over voters, but after all, maybe he really does like Omar from 'The Wire'...?" I'm no better than the voter who listens to Sarah Palin and says to herself, "She's slick, and I know she'll say anything to get elected, but after all, isn't there a Mom in there...?" Same with playlists. Did you read the PM's playlist? Did you find yourself saying, "Okay, his PR person put that one in, but perhaps he really does like X, Y, and Z...surely his PR guy let him throw in a few real ones?" :rolleyes:
 
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Small tip Skylarker: If you want to come across as witty, a) use words or b) link to something a bit funnier than Family Guy.

Great questions. I'm not quite sure how to answer them. I believe a possible answer could be something to the effect of, yes, Magazine is now a simulacrum of Magazine inasmuch as Howard Devoto and crew must have intentionally gone into the studio with the idea of making an album that sounded like a direct continuation of their first four albums. They had to distort themselves to become themselves.

I know that sounds like lit-crit bullshit, but it's actually common sense. Think of it this way: how many steps do you go through, on a daily basis, to make yourself appear like yourself? How many little ways do you find to try and efface the passing of time? (For a more obvious example, think of what movie stars go through.) You don't have to be a narcissist to understand what I'm talking about. It's pretty simple. The point of Plato's distinction in "Sophist" is that a simulacrum is always tinged with a deliberate lie. The raw truth is distorted-- whether subtly or not-so-subtly-- to make something appear to be what it's supposed to be. You, me, and everyone else all have to act consciously to make ourselves be ourselves, whether we're humdrum everyday folk or ostentatious dandies. So, try imagining what Howard Devoto must have gone through to recreate a 30-year old sound. He must have asked himself, at the beginning, "How can I make this Magazine record sound like Magazine"?

Well, that seems to me to send the concept of simulacrum veering off towards tautology? How does one go about being oneself without being a simulacrum? If the answer is that you can't, then the concept is literally meaningless.

In any case, I think your questions about derivative art might indicate that you're making a negative value judgment. Would you agree? Perhaps it sounds like I'm insulting Magazine by calling the band a simulacrum. To the contrary. If, as you say, their fifth album might be the best of their career, then "No Thyself" is a positive instance of Deleuze's theory about a total, unbroken realm of simulacrum: originality doesn't matter, nor does primacy. The model no longer has any authority. Hierarchy vanishes. The paradox is that in the process of sounding like a near-perfect copy of themselves, Magazine actually stepped into freedom. All of the anxiety goes away. Howard Devoto can "be himself" again. Can you imagine the pressure and criticism if he had strayed, as Lou Reed found out recently after his collaboration with Metallica?

Well, if primacy and originality no longer matters and hierarchy vanishes, then the concept of freedom is also essentially meaningless? Post-modernism's idea of liberation through the dissolution of all concepts of hierarchy and authority seems to me little more than than an exercise in, well, tautology. Again, under what circumstances could one consider Magazine to not merely sound like a perfect copy of themselves, but to actually be themselves? If Guattari wants to insist on the impossibility of the latter, then he also implicitly dismisses all questions connected with identity and originality as inherently meaningless, and that also renders meaningless concepts of which he himself makes positive use. Which makes the concept of liberation meaningless. Unless, of course, you conceive of it as a release from false consciousness and its attendant self-entrapment, but that would leave Guattari in the extremely embarrassing position of essentially replicating the most primitive strands of eastern mysticism.

My question rather presupposed that No Thyself couldn't possibly be derivative, because the thing it sounds like is itself - provided (and this is the real issue, at least as I conceived it) that we regard 2011 Magazine and 1981 Magazine as in some essential sense the same thing.


This gets back to what I was saying, above. Something has changed-- either in myself, or in the music, or both, but in any case very much affected by the current cultural/technological landscape-- so that a newer artist (M83, Destroyer, etc), whose work might ostensibly be a slavish imitation of Eighties music, no longer sounds drearily nostalgic or stuck in the past, but delightful and fresh, freed of time, unbounded by any limitations.

This reflects Guattari's theory and so should be affected by my rejection of same, but somehow it makes more sense than the principle it reflects. Which might indicate there are aspects here that elude me.

Right, but as theorists like Adorno and Deleuze & Guattari tried to show, part of the way marketing functions in our era is to make us believe and not believe at the same time. As Adorno put it, "See through and obey". We all see through ads. We're all savvy to how advertising works. Yet it works on us, anyway, because we see through it. Here in the states, everyone "sees through" the farce of American politics, and did so long before 2008, and yet Obama still got a huge portion of the country excited about him, as if he were a new JFK. How is it possible that thousands of allegedly sophisticated people, each of whom could give an accurate description of how money (to take only one example) corrupts Washington, still poured out in the streets when the candidate who took more money than any in history was finally elected?

That was because people still had hope. Misguided or not.

That's hilarious, and yes, exactly what we're talking about here. Obama did something slightly in the same vein (personal taste/identity grab) with an inteview he had with a popular sports personality, in which he got to talk about basketball and even mentioned his appreciation of the TV show "The Wire". Came across as personal, humble, casually and cheerfully revealing the "regular guy" behind the politician, but of course every single line was probably scripted. But, see, here again, my own complicity in the problem is apparent because I liked the interview. I couldn't help it! I could see through it like a clear blue sky and yet I got caught up in the lie. Like a good confidence scam, I was the most important part of the trap, saying to myself, "Sure, this is all calculated to win over voters, but after all, maybe he really does like Omar from 'The Wire'...?" I'm no better than the voter who listens to Sarah Palin and says to herself, "She's slick, and I know she'll say anything to get elected, but after all, isn't there a Mom in there...?" Same with playlists. Did you read the PM's playlist? Did you find yourself saying, "Okay, his PR person put that one in, but perhaps he really does like X, Y, and Z...surely his PR guy let him throw in a few real ones?"

Oh, I don't really doubt that Obama like the Omar character (Who doesn't?), or that the songs on the list was a reasonable approximation of the PMs taste in music. Come to that, if I was a public person and were doing something like that, I would think about the presentation aspect of it too, how it made me appear. Heck, we all of us think about that even when we talk to friends about what music we like, to some extent. The point is more that it shouldn't matter. I don't give a shit if Obama has good taste in television or not. It makes no difference to my opinion of him as a political leader. Nor do I care what my PM listens to, considered as a PM. Or if he's the kind of person I like, personally. Which means that I do care (negatively) about the attempt to unduly influence my judgment of him by informing me (or at least the public at large) of what's on his ipod - and about the stupidity of journalists who are just delighted to play that game. :)
 
Small tip Skylarker: If you want to come across as witty, a) use words or b) link to something a bit funnier than Family Guy.

You should have seen the first draft.

Well, that seems to me to send the concept of simulacrum veering off towards tautology? How does one go about being oneself without being a simulacrum? If the answer is that you can't, then the concept is literally meaningless.

I think that's sort of where you arrive: each of us is a version of an original, a copy of a copy. The sticking point, again, is perhaps the notion lurking behind the notion, which is that a simulacrum is an inferior version of our "pure", original self. Western metaphysics, starting with Plato, has always reviled the copy. A copy is always second-rate, a pale imitation of the Idea. Could it be that we have to "overturn Plato", which was Nietzsche's goal, and learn to value simulacra? It's not entirely a bullshit French idea. You can find the same idea in Oscar Wilde. Which might just mean it isn't, you know, French. :)

That's all fine and dandy, but it doesn't get to the heart of originality. I've just read a book about New York music in the 1970s (you'd like it, the title is "Love Goes To Buildings On Fire"; highly recommended) and, as with most historical accounts of the 70s, the author offers story after story detailing how artists stole ideas from others and re-used them in new ways. It proves what we already know, that "originality" is very difficult to define. But it's worth comparing that era with ours to try and see what has changed. Talking Heads and Animal Collective are different. How? I think the digital environment is the answer, though in what way it's too early to say. And the success (in my opinion) of some recent artists sort of begs the question: do we need constant innovation and originality in music, or can we keep remixing the existing canon to create satisfying new works?

Well, if primacy and originality no longer matters and hierarchy vanishes, then the concept of freedom is also essentially meaningless? Post-modernism's idea of liberation through the dissolution of all concepts of hierarchy and authority seems to me little more than than an exercise in, well, tautology. Again, under what circumstances could one consider Magazine to not merely sound like a perfect copy of themselves, but to actually be themselves? If Guattari wants to insist on the impossibility of the latter, then he also implicitly dismisses all questions connected with identity and originality as inherently meaningless, and that also renders meaningless concepts of which he himself makes positive use. Which makes the concept of liberation meaningless. Unless, of course, you conceive of it as a release from false consciousness and its attendant self-entrapment, but that would leave Guattari in the extremely embarrassing position of essentially replicating the most primitive strands of eastern mysticism.

Small but perhaps telling observation: when you talk about Guattari, whom I only mentioned once, with respect to schizophrenia in capitalism ("Anti-Oedipus"), rather than Deleuze, you're perhaps tipping your hand a little. Deleuze and Guattari are possibly interchangeable only after "Anti-Oedipus", but Deleuze's scholarship goes back a bit further. His earlier books grapple with previous thinkers like the Pre-Socratics, Spinoza, and Nietzsche. I'm looking at the topic from that vantage point, rather than the much more-- shall we say-- trendy, flash-and-dazzle theorizing in "Anti-Oedipus". I suspect you might have a strong opinion about that book, but I'm not addressing that one other than the one paragraph in my previous post. Might be slightly confusing.

In any case, your question is a great one: what happens to the concept of freedom in a "rhizomatic", "flat", non-hierarchical field? If I had the answer, I'd be doing fancy seminars at $100,000 a pop. But let me try and approach it another way: being a more liberal (small "l"...) thinker, wouldn't you agree that even in the classic Western conception of freedom there is a constant state of unresolved tension between freedom and its opposite? The ground is always shifting, the views are always changing, the definitions always turn out be inadequate. The classic Western viewpoint, in its best, highest form, is actually opposed to all hard-and-fast formulations. It is much more fluid than it's given credit for being. So while I don't have an answer to your question, exactly, I also don't see the problem presented by Deleuze's philosophy as being any more significant than the problem posed by the ancient Greeks or the core Enlightenment philosophers. Ultimately you still have to think through and enact the principles of freedom in a variety of challenging, ever-evolving ways. How to make the inconsistent consistent? How to organize a society around absolutes when absolutes are impossible?

This reflects Guattari's theory and so should be affected by my rejection of same, but somehow it makes more sense than the principle it reflects. Which might indicate there are aspects here that elude me.

It doesn't seem outlandish because it's bedrock common sense. The music has changed, but so have we. I guess you could ask whether we have consciously changed or have simply allowed ourselves to be conditioned by the prevailing culture. It amounts to the same, as far as I can tell.

Oh, I don't really doubt that Obama like the Omar character (Who doesn't?), or that the songs on the list was a reasonable approximation of the PMs taste in music. Come to that, if I was a public person and were doing something like that, I would think about the presentation aspect of it too, how it made me appear. Heck, we all of us think about that even when we talk to friends about what music we like, to some extent. The point is more that it shouldn't matter. I don't give a shit if Obama has good taste in television or not. It makes no difference to my opinion of him as a political leader. Nor do I care what my PM listens to, considered as a PM. Or if he's the kind of person I like, personally. Which means that I do care (negatively) about the attempt to unduly influence my judgment of him by informing me (or at least the public at large) of what's on his ipod - and about the stupidity of journalists who are just delighted to play that game. :)

Ha ha. Fair enough. I would only add that part of the PR flack's game in these cases is to throw out the semblance of an opinion, whether you like or dislike the opinion or not. In a certain sense, it doesn't matter if Obama has good taste or bad taste. The PR wizards know this. What they want to get across is that Obama does have an opinion and has the guts to speak his mind. I like that Obama likes Omar, but I also like that Obama wasn't afraid to go on the record with a potentially controversial opinion. "He's a real guy, like me". Sprezzatura: the highly inorganic art of seeming completely natural. In American politics, the small improvisations and quick asides are actually more important than prepared remarks. This is why people liked George W. Bush's tendency to "speak from his gut", and why so many on the right-wing mock Obama as a "teleprompter" President. The irony of all these idiots who love Sarah Palin and Newt Gingrich is that they are actually politically savvy, in a way. They understand and despise the media machine to the point that they are willing to cast their votes for anyone who doesn't seem to play the game well. In an appalling case of reductio ad absurdum (which is repeating itself again on the 2012 campaign trail), for eight years half of the electorate applauded George W. Bush precisely because he was a moron. You could actually cite it as a case of identity politics, all the more difficult to spot because it's coming from citizens who ostensibly loathe identity politics: a President no longer needs to stand for anything, rather he (or she) must mirror the electorate. But why should that be limited to looks? One voter wants a President with a skin color just like his, another voter wants a President who doesn't know the difference between Iraq and Iran, just like she doesn't...

EDIT: I've said this before, elsewhere, but it bears repeating: on a similar note to this post, I've long thought that one of the ways Morrissey has guaranteed his "originality" and vitality as an artist has been to f*** up his own legacy, mildly in most instances but always deliberately. The re-issue of "Viva Hate" is a perfect example. A copy of a copy but, then again, not exactly. He can't be new, but he can avoid reproducing the old (thereby attempting to side-step the careerist, money-grubbing overtones which always accompany re-issues). We haven't been down this path before, even though it seems like it...
 
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I can only go by my Discogs collection to remind me what I've heard in 2011, and I rarely have heard a lot of new releases the year they come out, and most of them are shitty Noise tapes people have sent me or traded with me for shitty Noise tapes of my own, but, of what I have acquired that came out last year, I guess these would be the best (in no particular order):

-Young Egypt/The Uh... - Central Ave. Splt C60
-Ruins (Deu) - Chambers Of Perversion, Digipak CD re-issue of the 10", which technically came out in 2010 originally, but whatever.
-Raspberry Bulbs - Nature Tries Again, Cassette re-issue of the vinyl edition. Yet again, another album released in a previous year, but I like it, so it goes in.
-V/A: Silence = Death comp, because I'm on it. But also because it has a number of good contributions.
-Rektal Omsorg - Discography, 3" CDr.
-V/A: Southern Noise Comp, CDr, because I'm on it too, but also because I released it and need to advertise it... I think the submissions were really good though (as I should since I picked what went on it).
-V/A: What The Hell Is A Jiggawatt?!? comp, because I'm on that too, but also because it's awesome.
-Facialmess - Total Liberation, Net release (I like everything from this artist though)
-This Smiths - The Old Guard BBC Tapes Volume One, Bootleg... Yet another re-issue, but I didn't own most of those tracks until I got that for Christmas
-Fækal Omsorg / Fatal Position - Split 3" CDr
-Hedorah/Marlee Matlin Split, Cass.

It was all terrible, TBH (certainly by your standards, at least, I'm certain), but I don't like to add releases if I haven't heard/do not own them, and that list actually contains most of my new acquisitions from 2011 according to Discogs, so it was pretty slim pickins...
 
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