Tradition and medicine: Back to the origin

Traditional medicine is intimately connected to the people and their moral, social and religious order. The body and the mind of the individual are not seen as a loose entity separated from other people, ghosts and natural forces. Within this vision individual health can only be reached through the purification of the moral or emotional status of his/her community. Today this traditional view on medicine is largely repressed by the modern vision. Where traditional medicine tries to restore the balance between the physical and spiritual, modern medicine tries to heal disease with specific medicaments of which the physical effect is the contrary of that of the disease. People are no longer seen in the context of their living environment and community, but rather as a complex machine in which the mind and the body are seen as two entirely different things.

Within the traditional community family and sib-kinsman (the people) stood central. These communities knew a relatively low population density and a mobile existence. The classical hunter-gatherers knew a relatively good physical and mental health. Because of this viral infections and chronic conditions only existed on a very small scale. Most deaths were caused by poisonous organisms, wild animals, trauma’s and fights. For the most common problems they fell back on mostly vegetable remedies. As a consequence of the ecological and cultural changes which came forth from the development into an agricultural society, the variety of herbal medicines became significantly more complex. Because of the higher population density viruses and bacteria could spread more rapidly and infections became more common. This of course led to a further development of traditional medicine, which specialized in these new diseases that were common in the agricultural society.

However, it was not until the Industrial Revolution that an explosion of serious infectious diseases occurred. The urbanization and rapid increase of the population density led to outbreaks of tuberculosis, diphtheria, smallpox, typhoid fever and many other diseases. Although the drop of the death rates at the end of the 19th century, nowadays is commonly contributed to the rise of modern medicine, it is much more likely that it was due to the improvements in the area of sanitation, diet and general living standards instead of vaccinations and other medical developments. At that time the poor workers and farmers simply did not yet have the money to pay for a doctor or new medicine and so even then they mostly used traditional medicine with its herbal remedies. Today diseases such as cancer, heart and vascular disease, caused by an industrial environment (among others by synthetic chemicals, pollution and over-consumption) are the main cause of death among the population. Despite the fact that an expensive and high-quality biomedical industry developed, these diseases are a direct consequence of contemporary life and they are the biggest threat to mankind.

So modern medicine is relatively new and is closely connected with the developments surrounding the Industrial Revolution. In ancient Greece Aristotle and Hippocrates developed a theory about the primary qualities of the body and the balance of body fluids. It was this theory which was decisive for western medicine for over 1500 years. It was not until the emergence of synthetic medicines during the Industrial Revolution, which increased the friction between the medical botany and academic medicine and later on developed into the modern medicine of today. These days the concept of traditional medicine is viewed through the eyes of academic medicine as a dichotomy between the magical-religious and rational. These categorical abstractions, which are the product of the modern western liberal ideology, have drifted far from the traditional worldview of the ancient European people. In the traditional world religion and medicine were strongly intertwined with all other aspects of the folk culture. The separation of the world in the field of the mystical and the rational is therefore a biased view of reality which is largely ideologically determined.

The Germanic peoples did not only use plants and herbs to cure diseases, they also were an important part of the cultural wellbeing and cohesion of the people through legends and folklore. Symbolic plants embodied and expressed the unity of all life. In the Germanic worldview Yggdrasil – the cosmic tree of life – stood central. Yggdrasil represented the universe in the form of an evergreen tree glistening in the dew. Its branches reached over heaven and earth and under its roots there was Helle, the cold land of torture, the cold land of the frost giants and the realm of men, could be found. For the Germanic peoples the holy forests were the center of all religious and political life. With traditional medicine the knowledge and wisdom of our far ancestors is narrated through legends and folklore to our modern era. These old traditions and rituals are rooted deeply in the culture of our people. With the introduction of Christianity and the Christianization that followed they kept on existing and even today they play a humble role in our celebrations and customs.

Now the concern for the environment increases and a new tendency develops which promotes a “green” style of life, and a renewed appreciation for traditional medicine can be seen. However modern society with its shallow hedonism is plagued by the abuse of all kind of herbal stimulants; coffee, marihuana, cocaine, heroin, alcohol and tobacco. While these in the traditional community were only used within a ritual context, snatched from their folk cultural context they seemed to be a disaster in the fast, restless, consumerist modern world of today. Only a return to our folk cultural origin and a general restoration of the systems of belief of our far ancestors can help us learn and use traditional medicine again, so we can use it to enrich our lives and that of our community. In a world which is characterized by the biggest ecological disaster of human history and in which mankind is more than ever removed from his roots, this might be our only salvation.



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Fiume: The last Pirate Utopia

During the golden age of piracy in the 17th and 18th century, heroic rebels plundered the lucrative shipping routes between Europe and the New World. They operated from free ports, the so-called pirate utopia’s on islands and along unreachable coastlines, outside the grasp of civilization. From these anarchist enclaves these free men organized unseen raids with which they undermined mercantilism and the upcoming system of worldwide oppression, slavery and colonialism.

One of the last of these pirate utopias was founded in 1919 by the celebrated poet and well known Italian national hero Gabriele D’Annunzio (1863-1938). He gained fame during the First World War, where he fought in the Italian army, but refused, as did so many of his generation, to conform himself back to civilian life after the war. Therefore Italy became a pool of nationalist and revolutionary aspirations after the war. Futurists, fascists, anarchists: all tried to create a ‘new’ Italy, based on heroism, national glory and overcoming the class struggle.

Fiume (now known as the Croatian Rijeka) was part of the Habsburg Empire for centuries, before the First World War made an end to this. And although the city was then claimed by the Italians, it was given to the Slaves in Versailles by the Entente. D’Annunzio did not agree with this and moved from words to actions by marching from Ronchi di Monfalcone to Fiume in September 1919 with about three thousand deserted Italian soldiers. The city was conquered without even firing one shot and D’Annunzio and his troops were warmly welcomed by the population of the city.

After the Italian government refused to annexate the city, Gabriele D’Annunzio pronounced Fiume to be a Free State and for sixteen months conducted a revolutionary reign. With this Fiume became a social experiment and pilgrimage for all kind of freethinkers, artists and revolutionaries. Together with the national-syndicalist Alceste De Ambris he created the ‘Carta del Carnaro’, which served as the new constitution of the newly formed Free state. The absolute equality of men and women, freedom of religion and a comprehensive social system based on corporatism were the essential principles of this new constitution. Gabriele D’Annunzio wanted to develop a new civilization that was different from the corrupted, shiftless, vulgar and outplayed politicians of western civilization. His free port had to set the example to create a new spiritual storm which would radically change the western world. This new civilization would no longer be based on mammon and power, but on heroism and individual freedom.

D’Annunzio thought it was of a crucial importance that the population of Fiume introduced a new way of living. Each day parades were held, bonfires were ignited and theatrical speeches were given to inspire the population. A participation-democracy was realized with a decentralized government and many forms of direct democracy. This social experiment became the starting point of departure for universal rebellion. And under the leadership of the futurists, revolutionaries and other adventurers that en masse came to the city, it seemed this could work. After a trade-blockade by Italy to undermine the economy of Fiume, D’Annunzio developed an alternative system which was mainly based on piracy. His land- and sea robbers he called ‘Uscocchi’, after the infamous Slavic pirates from the past, who raided the region. One of the most well-known actions of the Uscocchi took place on the 18th of April 1920, when they robbed 46 expensive thoroughbreds from a riding school of the Italian army. The Italian government was furious and threatened with hard sanctions against Fiume, after which D’Annunzio promised to return the horses. However instead of returning the stolen thoroughbreds, D’Annunzio returned 46 emaciated peasant horses to the Italian government. A provocation which inspired many people.

Gabriele D’Annunzio was ahead of his time when he noticed the newly formed League of Nations (the predecessor of the United Nations) was a conspiracy of thieves and scammers. As an alternative he founded the ‘Lega di Fiume’, a league which had to unify and liberate all the oppressed peoples of the world. Within this league there would be place for the Irish, the Palestinians and other Arab peoples, Asians and of course the Slavic peoples who were oppressed by Serbia. However, these plans came to an abrupt end when in the December month of 1920 the Italian army made a definitive end to D’Annunzio’s pirate utopia, This day became known as ‘Bloody Christmas’.

After the fall of the Free state Fiume, Gabriele D’Annunzio retreated to Italy, where many of his ideas found an entrance in the rising fascism of Mussolini. Although he supported some fascist ideals, he strongly rejected others. The poet supported the corporatist arrangement of the economy and the strife for a new society based on heroism, action and nationalism. However Mussolini’s alliance with the foundations of the ‘old’ Italy – the monarchy and the church – could of course not get his approval. The Free state of Fiume was by no means an example what Italy could expect for the coming two decades. The Free state of Fiume was a social experiment in which the anarchist principles of direct democracy stood at the basis, while the fascism of Mussolini degenerated into a conservative and totalitarian dictatorship. Where the population of Fiume knew an unprecedented individual freedom, many Italians totally forgot the meaning of freedom after twenty years of fascist oppression.

Every attempt to qualify D’Annunzio’s regime as a rightwing or leftwing phenomenon is deemed to fail. The great force of the poet was his ability of acquiring support from a colorful and very diverse companionship that was capable – be it for a short period of time – to create their own reality. With the fall of the Free state of Fiume there came an abrupt end to the glory time of the pirate utopias. In a time in which the influence of modern society seems to be insurmountable and the State seems to influence all aspects of human life, the prospect on such a Free state seems further away than ever before. However, it is exactly because of this that we have to keep on pursuing the ideals of D’Annunzio and other spirited rebels. Only by realizing Free spaces outside the influence sphere of the State – how big or small they maybe -, we can show the people that real freedom can still be achieved.



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A climate of fear: The path towards the totalitarian police-state

We live in a permanent climate of fear these days, especially since the western leaders have decided to attack the terrorist organization IS(IL) in Iraq and Syria. On a daily basis we get to hear in the media that a terror threat is more evident than ever before, that the army should be deployed on train-stations and the streets and how radicalism and jihadists are an existential threat to the free west. Politicians call for decisive actions and suggest all kind of ‘anti-terrorism’ measures. During a speech at the end of September before the United Nations, the British prime-minister David Cameron said that “non-violent extremism” was just as dangerous as terrorism and should be eradicated with all means the State has at its disposal. From our southern neighbors Armand De Decker, the Belgian envoy for the UN general assembly, suggested that returned jihadists should be locked up in moral re-education camps.

But what exactly are we talking about? In the “Terrorism situation and trend report 2014” of Europol we can read that with the 152 terrorist attacks in Europe during 2013 only seven people died. This in contrast to the many thousands of people who die each year because of traffic-accidents or work-related accidents in the EU. Moreover, only with two of these terrorist attacks religious extremism (jihadism) played a role. If we look at these statistics, it seems the mass hysteria surrounding extremism and a potential terrorist attack is completely unjustified. The nature of man is simply that he has more fear for the unlikely than for the likely. Especially if this fear is fueled on a daily basis by the media and the internet. The daily calls for horror in the media and from the government, have created an irrational climate of fear that forestalls any rational debate about the proposed countermeasures against ‘extremism’.

This is of course very convenient for the State, since they let the ordinary people pay for the economic crisis they – the political and economic elites – have caused themselves. The permanent fear for extremism and terrorism seems to be the perfect lightning-rod for the unprecedented social demolition by the parliament. To privatize the profits and collectivize the charges, democratic methods will not suffice. To make this attack on their own civilians succeed, they need a repressive police-state. So our people is not so much threatened by terrorism or extremism, but by the willingness of our people to let themselves be intimidated by fear, in an attempt by our government to use this so they can take away our freedom. While the State makes it appear as if they are protecting us against terrorism, which they created themselves, they in fact are using it as an excuse to impose authoritarian and repressive structures. With this the celebration of freedom seems to have come to a definitive end.

If we read between the lines of the politicians and other policymakers, their true motives become clear. The specter that surrounds terms like extremism and terrorism are the product of a certain ideology. Extremism is a term that is used to describe the ideas or actions that are considered extreme by its critics. So it is a completely subjective term. On the contrary, terrorism is committing serious violence without a legal ground, to achieve a political goal. Instead of using these words in their original context, their meaning is evermore extended and these terms are becoming more and more connected to each other and made synonymous. Now they are used to point out a violation of certain norms and values, which are contrary to those of the State. Dissidents are branded as extremists by the State and extremism has become synonymous to terrorism. By demonizing, criminalizing and de-humanizing people by using these terms, the State is able to justify silencing them.

It is exactly in this context that we have to see the words of David Cameron and other heads of State. By equating ‘non-violent extremism’ to terrorism, they pave the way for a totalitarian police-state, in which anybody who isn’t a model-citizen and who has a dissident view can be prosecuted. Up until today the measures taken by the State to counter terrorism, have had no single significant effect. The ‘war on terror’ only resulted in more terrorism and the first al-Qaida caliphate the world has ever known. This is because the State is not defending itself against terrorist disaster, but against its own civilians. The totalitarian police-state is already lurking around the corner. The true enemy is the State, who oppresses us and takes away our freedom. The real terrorists are in The Hague and Brussels. And we have to stop them before it is too late!



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Anarchism is order

“Anarchy is order without power.” – Pierre-Joseph Proudhon (1809-1865)

We reject the modernist, individualist and chaotic “anarchism”. These individualist and chaotic elements view nonchalance and a lack of responsibility as “anarchist principles”. We base our hope on other fighters who remained loyal to the essence of anarchism. Social solidarity and individual freedom only come to full display within a harmonious development. Too often the anarchist individualism-principle is mis-interpreted and is confused as a lack of responsibility. While with freedom actually comes responsibility.

Individualist and chaotic “anarchists” exploit the individualism-principle as an excuse for their own ego and a chaotic condition. A strong dynamic association and organisation around a shared cause and identity is a necessary condition for the struggle against authority. The emancipation of the people’s masses is only possible through the struggle of the anarchist organisation against the system of opression, for the realization of a free and anti-statist society. Authority is always connected with the exploitation of the people and so the state has to be replaced by a federalist system in which the people govern themselves. Local communities are brought together in provinces, provinces in nations and nations within even larger federalist alliances. However within this federation no other insitution then the local community will have authority over the individual.

It’s about time that anarchism leaves the swamps of disorganization and starts working towards a recognizable collective goal to realize an organized collective practice. In social as well as political regard the anarchist society must be of a collective nature. Against the unresponsible individualism it puts the principle of collective responsibility.

Anarchists have always rejected centralism, because the state and authority undermine initiative, creativity and the free spirit, to create a slavish spirit of submissiveness. Against this centralism anarchism puts federalism. Federalism is based on the voluntary agreement of individuals and communities who work together towards a shared goal. The strength of the federal basis is that no rights exist without obligations. It doesn’t only secure the rights of each individual, but also demands that obligations must be kept and collective decisions are implemented. Federalism brings the independence and initiative of individuals in accordance with a common cause.

The idea of anarchism is not an invented abstraction, nor an utopia, but originated from the deepest desires of the people for freedom. These desires are best reflected during the most heroic periods of life and struggle. The weakness of anarchism has always been its problem of organisation. Only by the realization of a non-bureaucratic form of organisation that is based on the principles of ongoing collective responsibility and collective action, the anarchist struggle can be linked to the direct action of each individual warrior of the anarchist ideal.



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Stop Nuclear Power in Petten and the rest of the world!

Last year the nuclear reactor in Petten was closed down after a series of safety accidents. Several employees broke the security regulations. The commission of the Nuclear Physics service ordered to temporarily stop the production of isotopes after an initial high amount of uranium was measured in a disposal bin, which was enough to possibly create a spontaneous chain reaction. During another incident the personnel in the control chamber ignored a defect gas detector; therefore it was impossible to register if radioactive air escaped to the outside world. In another investigation it was discovered that the inspection of a vital part of the nuclear reactor did not take place for more than 10 years. These kinds of incidents occur all over Europe. There is basically not a single nuclear plant that seems to meet the security norms that have been statutorily set. The older a nuclear plant gets, the more dangerous it becomes to operate it. Despite the millions invested in nuclear plants, this dangerous situation remains to exist, as the recent events in the nuclear reactor in Petten made painfully clear.

The European nuclear sector makes hundreds of billions profit. So there is no doubt: also with nuclear reactors, profits go before safety. We can see what the terrible consequences can be if we look at the Ukrainian city of Chernobyl, where in 1986 a disaster took place. The reactor exploded during the middle of the night, releasing 400 times more radioactive material than the atomic bomb that was dropped on the Japanese town of Hiroshima. In 2006 Greenpeace published a report about the nuclear disaster in Chernobyl, in which it was stated that 93.000 people died of cancer as a result of this disaster and the total amount of casualties would be near 200.000 people. Several researches claim that a nuclear disaster in the densely populated Europe would have even bigger and further reaching consequences than the nuclear disaster in Chernobyl.

Nuclear waste can stay radioactive for about 240.000 years. In order to prevent harm to humans and animals this nuclear waste needs to remain isolated. But shockingly enough up till today not a single gram of the many millions of tons of nuclear waste is stored safely. For example just across the Dutch border nuclear waste has been leaking from the salt dome in Asse (Germany)for over 40 years! There are approximately 125.000 barrels of low and 1300 barrels of medium-radioactive waste stored in Asse. Studies show that the cancer rates nearby Asse are much higher than the national average. Between 1946 and 1982 many European countries, among them the Netherlands dumped their nuclear waste in the Great- and Atlantic Ocean. This radioactive waste was put in barrels filled with concrete. In 1995 it was discovered that these barrels were leaking, polluting the water, the sediment and the sea life. About 70 years after the discovery of nuclear fission scientists still didn’t find any way to store nuclear waste without bringing man and animal in danger. Such storage should have to be geographically stable for an extreme long period of time, so the question remains if such a place does exist at all or is even possible on this world.

As the recent events at Fukushima show us, the history, present and future of nuclear power is one of incidents and accidents. The advantages simply do not outweigh the dangers. Nuclear power is not a sustainable form of energy and forms an unseen danger for both human and animal. If we want to protect ourselves and future generations against this evil, we will have to resist against the atomic lobby and demand the closure of nuclear plants worldwide.



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Israël: De grootste vervuiler van het oostelijke Middellandse Zeegebied

Israël heeft als de belangrijkste Amerikaanse bondgenoot in het Middellandse Zeegebied altijd geholpen om de olie- en gas aanvoer vanuit het Midden-Oosten veilig te stellen. Hoewel de Zionistische staat zichzelf graag het imago van `enige democratie in het Midden-Oosten´ probeert aan te meten, staat het land vooral bekend om haar militaire agressie richting buurlanden en de brute onderdrukking van het Palestijnse volk.

Zionistische leiders hebben al sinds lange tijd een uitermate hecht bondgenootschap met de olie- en gaswinningsbedrijven gesloten. Sinds kort begint Israël zich dan ook steeds meer als een regionale energie-supermacht te profileren door de exploitatie van de regionale gasvelden (bijvoorbeeld via gaswinningsprojecten bij Cyprus en het winnen van schalieolie bij het Shefla bekken en in de Negev woestijn). Grote investeerders zoals Jacob Rothschild en Rupert Murdoch hebben enorme aandelen gekocht in de Israëlische olie- en gaswinningsindustrie.

In 2007 verklaarde de Israëlische Minister van Defensie Moshe Ya’alon dat Israël nieuwe energiebronnen nodig had. Echter het inkopen van gas uit de Palestijnse gasvelden zou er volgens hem toe leiden “dat Israël het terrorisme tegen zichzelf zou financieren”. Sinds ‘Operatie Gegoten Lood’ in 2008 van start ging, heeft het Israëlische leger grote delen van de Palestijnse economische infrastructuur vernietigd en talloze onschuldige burgers vermoord. Tijdens deze militaire operaties confisqueerde Israël bovendien tegen alle internationale verdragen in, de Palestijnse gasvelden om zichzelf verder te verrijken.

Het streven van Israël om een energie-supermacht te worden is natuurlijk niet zonder gevaar voor en zeer ernstige schade aan het regionale milieu. Het winnen van de grote reserves schalieolie en het offshore boren zal ongetwijfeld leiden tot een nog ernstigere vervuiling van het water en de lucht. Bovendien brengt het een reëel gevaar van aardbevingen en ondergrondse brandhaarden met zich mee. Dit heeft dan ook tot de nodige protesten geleid onder de lokale bevolking, maar die vonden geen gehoor in de Knesset. Ondertussen is Israël een van de grootste vervuilers geworden in het oostelijke Middellandse Zeegebied.

Het zijn echter vooral de Palestijnen die onder de zionistische bezetting leven, die het meeste onder deze vervuiling te lijden hebben. Bijna 45 jaar zionistische bezetting en het systematisch tegenhouden van iedere vorm van ontwikkeling in Palestina heeft eveneens diepe sporen in het milieu achtergelaten. De ongeveer 400.000 Joodse kolonisten verbruiken gezamenlijk meer water dan de 2,3 miljoen Palestijnse inwoners in de bezette gebieden. Zij vertonen een uitzonderlijk ecologisch destructief gedrag ten koste van de Palestijnen. Ongeveer 80% van het afval geproduceerd door de joodse kolonisten wordt schaamteloos gedeponeerd in de Palestijnse gebieden. Daarnaast heeft de Israëlische militaire en chemische industrie hier ook nog eens duizenden tonnen zwaar vervuild en gevaarlijk afval gedumpt, met gigantische gezondheidsproblemen voor de bevolking als gevolg. De Palestijnen zijn niet in staat om een einde hier aan te maken en ieder protest er tegen wordt door het Israëlische leger in bloed gesmoord.

De ambities van de zionistische leiders beperken zich echter niet tot Israël alleen. De invloedrijke Joodse lobby in Amerika is eveneens een campagne gestart om de binnenlandse energieproductie van de VS te vergroten. Op deze manier proberen Zionistische instanties om de Amerikaanse olie- en gasproductie te verhogen, om zo de invloed van de islamitische oliestaten op de VS te reduceren en dus het bondgenootschap met Israël nog verder te versterken. Er wordt dan ook actief gelobbyd voor on- en offshore boren, fracking (schalie gas en oliewinning), internationale vrijhandelsverdragen (zoals het TTIP verdrag) en het invoeren van zwaar vervuild teerzand uit Canada naar de VS.

Om die reden hebben sommige Zionistische instanties nu dan ook hun pijlen gericht op het ecologisch activisme. Een voorbeeld hiervan is de ‘Anti-Defamation League’ (ADL), een organisatie die naar eigen zeggen racisme, discriminatie en antisemitisme bestrijdt, maar er voornamelijk een Zionistische agenda op na houdt. Naast het monitoren van ‘extreem rechts’, heeft deze organisatie zich sinds kort ook toegelegd op het monitoren van ecologische activisten. Milieu-activisten en organisaties worden gecriminaliseerd door deze instanties en als ‘eco-terroristen’ gestigmatiseerd.

Deze vijandigheid tegenover de natuur is het Zionisme van oorsprong al niet vreemd. Het Judaïsme met haar antropocentrische visie, kent een lange traditie van ontheiliging van de natuurlijke wereld (dat later overigens door het Christendom werd voortgezet). Het Zionisme is dan ook een moderne voortzetting van deze eeuwenoude Judaïstische vervreemding van de natuur.


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Stop the Abuse!

“Stop the Abuse” (Stop het Misbruik) is onderdeel van het aankomende album van de Griekse metalband Mind Terrorist, “Fragments of Human Decay”. Het album komt binnenkort uit via OPOS Records.
Wij schreven dit nummer omdat we van dieren houden. De video die je gaat zien bevat scenes met leed en dierenmisbruik. Dit kan je pijn doen en je misselijk maken. Echter hopen wij dat deze scenes bewustzijn brengt zodat mensen gaan begrijpen dat dieren ook levende wezens zijn met gevoelens en sentimenten. – Mind Terrorist

Vraagesprek met Mind Terrorist:

Kun je ons alsjeblieft vertellen hoe je band “Mind Terrorist” is opgericht?

Allereerst bedankt voor jullie interesse. Mind Terrorist is met behulp van enkele vrienden twee jaar geleden als een soloproject gestart. Ik had feitelijk in gedachten om muziek te maken voor de vele mensen die in het algemeen in rock en metal muziek geïnteresseerd zijn. Het punt is dat ik iedereen wil aanspreken, niet enkel de leden van een bepaalde subcultuur, en dit via een moderne weg die een bepaald belang aan de scene kan geven. Het was dus in het begin een persoonlijk besluit, ik wilde een project maken omdat ik een andere richting aan de luisteraars wilde geven, zowel in muziek als in tekst. Dit jaar zijn we bezig om het van een persoonlijk project te veranderen in een band met een solide structuur en leden.

Hoe zou je jouw muziek omschrijven?

Nou, het draait natuurlijk om metal. Hoewel de gitaren wat zware riffs hebben, kun je ook luisteren naar sommige “Nu” delen in de gitaren, de stem is het meest beïnvloed door hardcore en metalcore, het is dus een beetje een mix van alles. De eerste persoon die ooit naar Mind Terrorist luisterde sprak van “alternatieve metal”, dus dit houden we aan omdat dit aardig in de buurt komt, zeker voor onze nieuwste tracks zoals “Dictatorship of stars and stripes”.

Behoren jullie tot een bepaalde subcultuur?

Geenszins. Natuurlijk hebben we respect voor groepen die parallelle vormen tegen staatspressie proberen te creëren, ongeacht hun ideologie of politieke achtergrond, maar persoonlijk geloof ik dat subculturen binnen bepaalde grenzen handelen. Wij zijn er om te denken en te handelen “outside the box” en politieke dogma’s neer te slaan. Om zonder stereotypes te spreken, onszelf uit te drukken en ideaal gezien ieder en elk persoon te beïnvloeden. Onze muziek is geen instrument van subculturen, het is iets dynamisch, het is een inspanning om mensen niet te onderverdelen volgens substijlen en gedrag, maar om dingen in saamhorigheid en eenheid te beïnvloeden.

Welke bands zijn jullie inspiratiebronnen?

Veel bands met een heavy/trash/hardcore metal achtergrond (Sepultura, Slayer, In Flames, Pantera, Machine Head, Moshpit, etc.). Maar we proberen waar mogelijk onze invloeden te filteren om deze een persoonlijk muzikaal stigma te geven. Bijvoorbeeld; op ons debuut album “Oncer upon a heartbeat” kun je nummers luisteren zoals “Freedom for Death” die je doet denken aan een Paradise Lost riff, terwijl sommige solo’s meer klassiek zijn. Wij denken dat dit soort combinaties een goede balans aan het eindresultaat geven en het interessanter voor de luisteraar maken. Dus om terug te komen op de vraag over hoe we onze muziek beschrijven, in Metal Hammer review schreven ze het volgende; “De muziek bevat veel elementen uit het spectrum van moderne heavy metal, wellicht met hier en daar een vleugje industrial (die eenvoudig kan worden afgeleid uit de productie), terwijl de vocalen in sommige gevallen meer de hardcore kant bereiken (vergelijkbaar met Cavalera stijl, niet in toon). Er is iets bekends en troostends in, met soms een minimalistische benadering van configuraties , met als resultaat dat het niet vermoeiend wordt. Hoewel Mind Terrorist muzikaal gezien niet “het wiel opnieuw uitvindt”, denk ik dat de CD een aangename luisterervaring is voor eenieder die de moeite neemt om naar hen te luisteren.”

Wat zijn je politieke denkbeelden?

Ok, hoewel de band niet gecategoriseerd kan worden als het om politiek gaat, omdat elk van de mensen die helpt zijn eigen visie erop na houdt, steun ik persoonlijk anti-statelijke groepen en bewegingen. Ik ben een Tribal Anarchist (geen relatie met Marxisten of Antifa), maar ik sta open om alles te horen en alles te bediscussiëren. Ik geloof dat de sociale, economische en ecologische zaken ieder wezen op aarde betreft, ieder mens en ieder niet-menselijk wezen. Dit is de basis waar ik vanuit ga, ik ben tegen categorisatie van mensen in politieke partijen of de simpele dogma’s van links en rechts. Ik steun alle mensen die voor hun vrijheid vechten tegen de onderdrukking van de staat.

Wat zijn je gedachten over de hedendaagse situatie in je vaderland Griekenland?

Helaas staan we voor een doodlopend pad en we zijn natuurlijk een onderdeel van een bestaand probleem, maar ook een sterk onderdeel van de oplossing. We moeten ons bewust worden en beseffen dat we in staat zijn om de verandering te steunen. Elk besluit binnen het bestaande kader houdt simpelweg in stand wat momenteel bestaat, dus we moeten een stap verder zetten. Als we over de crisis spreken moeten we niet benadrukken wat bekend is, het feit dat mensen niet genoeg geld hebben om te overleven. Er zijn dingen die veel belangrijker zijn. Dit is een tijdperk waarin mensen geen waarden hebben en geen respect voor hun levens. De meeste van onze behoeften zijn niet “echt”, kapitalisme creëert altijd nieuwe behoeften om te consumeren. Andere prioriteiten worden opzij gezet. Mensen vandaag de dag worden zo leeg en hebzuchtig, willen meer en meer, maar zij geven zelden toe aan andere sentimenten zoals liefde, sympathie, solidariteit, gemeenschapszin en vriendschap. Zij waarderen een vrijwillige actie niet, omdat het kapitalisme de geen-geld samenleving vernietigd en van mensen dieven maakt die van elkaar stelen. Het gaat niet over een “Grieks probleem”, maar over de gehele crisis die veroorzaakt wordt door de liberale dictatuur van het kapitalisme. Neem een kijkje in de wereld met betrekking tot zaken zoals de menselijke relaties, de code van waarden, raciale solidariteit, natuur en milieu, sociale balans, enz.

Is het nationaal anarchistisch idee populair in Griekenland?

Ik denk dat deze ideeën dag na dag steeds populairder worden en ik ben zeer voldaan dat we aan dergelijke inspanningen deel kunnen nemen. Het is veelbelovend dat we in contact komen met mensen van verschillende politieke achtergronden en proberen een nieuwe creatieve syntheses van concepten en ideeën maken.

Nog plannen voor de toekomst?

Op het moment zijn we nieuw materiaal aan het opnemen voor een full length album dat eind dit jaar wordt uitgegeven door One People One Struggle Records. Dit zal ons tweede album worden, onder de titel “Fragments of human decay” en zal 10 tracks bevatten. Meer informatie vind je op onze officiële website of via ons facebook profiel


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