Great Interview with Margaret Chardiet AKA “Pharmakon” in Santiago, Chile, September 02, 2015, for her South American Tour “Sacred Bones”.
Directed by: Nina Hartmann and Margaret Chardiet.
Four days before New York noise musician Margaret Chardiet was supposed to leave for her first European tour as Pharmakon, she had a medical emergency which resulted in a major surgery. Suddenly, instead of getting on a plane, she was bedridden for three weeks, missing an organ.
“After seeing internal photographs taken during the surgery, I became hyperaware of the complex network of systems just beneath the skin, any of which were liable to fail or falter at any time,” Chardiet said. “It all happened so fast and unexpectedly that my mind took a while to catch up to the reality of my recovery. I felt a widening divide between my physical and mental self. It was as though my body had betrayed me, acting as a separate entity from my consciousness. I thought of my corporeal body anthropomorphically, with a will or intent of its own, outside of my will’s control, and seeking to sabotage. I began to explore the idea of the conscious mind as a stranger inside an autonomous vessel, and the tension that exists between these two versions of the self.”
Consumed by these ideas, and unable to leave her bed, Chardiet occupied herself by writing the lyrics and music that would become Bestial Burden, the second Pharmakon LP for Sacred Bones Records. The record is a harrowing collection of deeply personal industrial noise tracks, each one brimming with struggle and weighted with the intensity of Chardiet’s internal conflict.
Release date: 10/14/2014
Listen to the full album HERE.
Margaret Chardiet describes her drive to make noise music as something akin to an exorcism where she is able to express her “deep-seated need/drive/urge/possession to reach other people and make them FEEL something [specifically] in uncomfortable/confrontational ways.” Engineered by Sean Ragon of Cult of Youth at his self-built recording studio Heaven Street, Abandon is Pharmakon’s first proper studio album and also her first widely distributed release.
Release date: 5/14/2016
Unlike other experimental projects, Pharmakon does not improvise when performing or recording. She is concise and exact; each song/movement is linear with a clear trajectory. Perhaps more than any other style of music, noise is a genre almost exclusively dominated by male performers. Spin Magazine is apt to point out that her,“perfectionism might explain why her recordings are few and far between—a rarity in a scene where noise bros are wont to puke out hour after endless hour of stoned basement jams into a limitless stream of limited-edition tapes. Her music may be as cuddly as a trepanning drill, but it’s also just as precise: She glowers in measured silence as often as she shrieks, and every serrated tone cuts straight to the bone, a carefully calibrated interplay between frequency and resistance.” The songs on this album were all written and recorded during a turbulent three month time period during which several fundamental life changes forced her to begin living in a completely new way and in a new space. She describes the lyrical themes of this album as being about, “Loss. Losing everything. Relinquishing control. Complete psychic abandon. Blind leaps of faith into the fire, walking out unscathed. Crawling out of the pit.”
The Wits Anthropology Department is pleased to reopen its Museum collection with
If we burn there is ash
An exhibition by Talya Lubinsky
with contributing artists Meghan Judge, Tshegofatso Mabaso and Thandiwe Msebenzi
and performances by Lebohang Masango and Healer Oran
Wits Anthropology Museum
Wednesday 7 September 2016
Walkabout with the artists Thursday 8 September 11:30-13:00
On Christmas Eve of 1931 a fire broke out at Wits University’s Great Hall. At the time, the façade of the Great Hall had been built, its stone pillars and steps creating a striking image of the university in the young colonial city. But the University had run out of funds, and the building that would become Central Block, had not yet been built. Erected behind the grand façade of the Great Hall were wooden shack-like structures, which burned in the fire. These wooden structures housed the collections of what is now called the Cullen Library, as well as the Ethnographic Museum’s collection. Initiated by Winifred Hoernle, head of the Ethnography Museum at the time, the collection was largely comprised of pieces of material culture sent to her from the British missionary, William Burton, while stationed in the ‘Congo’ region.
The fire burned hundreds of books, paintings and artefacts. Some of the only objects that survived the fire are clay burial bowls from the Burton collection. Able to withstand the heat precisely because of their prior exposure to fire, these bowls remain, but are blackened and broken by the 1931 fire.
The exhibition, If we burn, there is ash centres around this story as a place from which to think about the value of colonial collections of material culture. While the origins of the 1931 fire remain unknown, it nonetheless provides a space in which to think about the potentially generative qualities of fire.
Ash, the material remains of fire, however elusive, does not disappear. Even when things burn, they are never fully physically or ephemerally eliminated. Ash is not just the physical remains of that which has been burnt. It is also used as an ingredient in cement mixtures. It is literally transformed into a building material.
Using ash and cement as a poetic relation, this exhibition asks about the potentiality of burning in the project of building and growth. Ash and cement serve as a provocation on the question of what is to be done with the material remains of a violent colonial past.
For further information, please contact Talya Lubinsky (firstname.lastname@example.org) or Kelly Gillespie (Kelly.Gillespie@wits.ac.za)
Russian director Andrei Tarkovsky’s film from 1983. I’m not going to link to any analysis here because to do so would narrow the interpretive possibilities of this opaque, allegorical masterpiece. Very superficially, though, the storyline is about a writer who, trapped by his fame and an unhappy marriage, seeks out his cultural past in Italy. Here he meets a local pariah who declares that the world is coming to an end. The writer finds this prophecy curiously more alluring than the possibility of a dead-end future. Nostalghia won the Grand Prix de Creation and the International Critics Prize at the 1984 Cannes Film Festival.
You can pick (slightly crappy) subtitles in several languages.
“Among all the remarkable Usvyaty singers it is necessary, first and foremost, to single out the name of Olga Fedoseevna Sergeeva [I can’t find any English website for her]. We communicated with Olga Sergeeva for ten years and recorded over 300 songs in the most various genres performed by her. I brought the singer to Leningrad three times and she performed in ethnographic concerts in the House of Composers, on Leningrad radio and made some records with “Melodia” company.
“Sergeeva is an outstanding folk singer. Ritual songs and old lyric prevail in her richest repertoire which indicates the high artistic taste of Olga Sergeeva, as most of her contemporaries prefer singing new lyrical songs of the romance type. In the lyrical songs especially loved by the singer, her voice sounds plummy, deep–however, reserved at the same time and even subdued a bit, and from the very first sounds it spellbinds the listener with its beauty and cordiality.
“There is nothing outward, emotionally open in her performance, this is singing for herself with no relation to the listener. At the same time plainness, naturalness, strictness, is combined here with improvised freedom and excellence of micro variation. “Each song has one hundred changes”, the singer remarked once. It is not by chance that Andrei Tarkovsky chose the recording of Olga Sergeevas’s 1971/2 recording of the old song ‘Kumushki’ for his film Nostalghia.” (From HERE.)
The second version that follows here is also very beautiful, but a more contemporary interpretation, by singer Pelageya off her album Girls’ Songs in 2007.
Here is a translation of the words that I found:
Oh, my girlfriends, be sweet;
be sweet and love one another,
be sweet and love one another,
Love me too.
You will go to the green garden,
take me with you.
You will pick flowers,
Pick some for me too.
You will weave garlands,
take me with you.
You will go to the Donau,
take me with you.
You will offer your wreaths to the river,
offer mine too.
Your wreaths will float on the water,
but mine will sink to the bottom.
Your boyfriends came back from the war!
Mine didn’t return.