Tag Archives: England

Black Sabbath and Joy Division channel the sounds of industrialized England

Scholars have long drawn connections between urban life and specific music genres, especially heavy metal. The British bands Black Sabbath and Joy Division serve as compelling case studies, exemplifying how their music emerged as a reflection of the bleak, industrial landscapes of 1960s and 1970s England. Despite belonging to different genres, both bands share a profound commonality: their sound was forged by—and evocative of—the desolation of these environments. This influence is particularly evident through key musical elements, including an unusually bass-heavy sonic palette, repetitive and continuous textures, austere arrangements, rigid song structures, and lyrical themes steeped in urban alienation.

Though separated by roughly a decade, Black Sabbath and Joy Division each aligned loosely with the dominant musical movements of their time. Black Sabbath emerged from the late 1960s blues rock scene, while Joy Division was a product of the post-punk wave of the late 1970s. Despite the differing genres, both bands distinguished themselves through striking originality and enduring influence. Their impact can be traced to two key sources: a strong sense of group synergy and their ability to channel shared urban-industrial experiences into music. In this sense, their music evokes a soundscape of similarly bleak and oppressive environments.

Black Sabbath in 1970. From left to right: Ozzy Osbourne, Tony Iommi, Geezer Butler, and Bill Ward.

A defining similarity between Black Sabbath and Joy Division lies in the pervasive darkness and heaviness of both their sound and lyrical content. This shared aesthetic reflects a fascination with bleak and nihilistic themes–ranging from personal alienation and psychological turmoil to pressing social concerns such as war and drug addiction, particularly prominent in Black Sabbath’s music. This sonic and thematic weight can be traced directly to the oppressive industrial environments that shaped each band’s identity. Black Sabbath’s members, for instance, were raised in Aston, a war-scarred inner-city district of Birmingham marked by factories, soot-covered terrace houses, smoking chimneys, and remnants of World War II bomb sites. Such surroundings weren’t just the backdrop of their lives; they seeped into the music, transforming lived experience into powerful soundscapes of urban despair.

Joy Division in Manchester, 1979. Photo credit: Kevin Cummins

Joy Division’s origins closely mirrored those of Black Sabbath, shaped by similarly stark surroundings. Bassist Peter Hook and guitarist Bernard Sumner–the band’s central creative forces–grew up in Salford, a working class area near Manchester, during the 1960s and 1970s. Sumner vividly described his neighborhood as “a potted version of the entire, industrialized northwest,” listing iron works, copper works, cloth-finishing factories, paint and chemical plants, cotton mills, sawmills, and brass foundries—all within walking distance of his home. Despite a strong sense of community fostered by tightly packed terraced houses that fronted directly onto the street, the neighborhood was shadowed by frequent violence and a culture that emphasized emotional stoicism and cold, hardened masculinity.

A Manchester cotton mill, early 20th century.

The primal, bass-heavy, riff-driven sound of both Black Sabbath and Joy Division mirrors the industrial landscapes from which they emerged. Factories, conveyor belts, trains, and constant traffic created a dense low-frequency soundscape–a persistent rumble and thunder that saturated the environment. Although high-pitched noises occur in such settings, they are typically brief and peripheral, sharply contrasting with the ever-present bass tones. The absence of natural high-frequency sounds–such as birdsong or rustling leaves–further contributes to the sonic bleakness, depriving the environment of melodic brightness. This acoustic scarcity is echoed in the music: both bands emphasize low-end frequencies and a limited melodic range, effectively channeling the oppressive atmosphere of industrial life and amplifying the emotional starkness at the core of their sound.

This according to “Channelling the darkness: Group flow and environmental expression in the music of Black Sabbath and Joy Division” by Steve M. Taylor (Metal music studies 7/1[2021] 85–102; RILM Abstracts of Music Literature, 2021-4270).

Black Sabbath played their final concert last week on 5 July 2025 at Villa Park in Aston, Birmingham, England. They are widely considered the pioneers of contemporary heavy metal.

Below, Black Sabbath performs Electric funeral on their farewell tour. The next video features Joy Division performing Transmission in September 1979.

Related Bibliolore posts:

https://bibliolore.org/2018/04/16/black-sabbath-and-nietzsche/

https://bibliolore.org/2023/10/24/metal-blade-records-pioneering-la-heavy-music-label/

https://bibliolore.org/2009/12/28/advanced-musicology/

https://bibliolore.org/2012/03/23/punk-post-punk/

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Filed under Europe, Geography, Labor, Performers, Popular music, Sound, Space

“God Save the Queen”

Her Majesty, Queen Elizabeth II (1926-2022) Credit: Avalon/ABACA

On 8 September 2022, the world learned of the passing of Queen Elizabeth II, Britain’s longest ruling monarch. As one of any number of public displays of gratitude to her seven decades of service, communities across the globe, large and small, sang God save the Queen, the first song in the world to serve in the function of a nation’s anthem. A kind of prayer en-masse, the singing of the text is an expression of national devotion.

Christopher (Kit) Kelen, in his article “‘And ever give us cause’: Understanding the investments of the Ur-anthem God save the King/Queen” (National identities: Critical inquiries into nationhood, politics, and culture XVII/1 [2015] 45–61; RILM Abstracts of Music Literature 2015-86813), explores the kind of work the anthem’s text does to construct a sense of nationalism and national commitment, in a British context and beyond. A glance at the abstract brings the essay’s scope and goals into focus:

This close analytical reading of the lyrics of God save the King/Queen seeks to understand what the functional survival of this song reveals about the rhetorical-affective investments of national devotion in the British sense; it examines the lyrics’ meaning in the context of the general definition of anthem and the generic classification of anthems worldwide. Because of the song’s international distribution, and status as Ur-anthem, it provides insight into the nature of the speech act entailed in the prayer-type of anthem and the nature of anthem quality (defined as that soul-stirring effect which certain combinations of music and lyrics achieve, most typically in the service of national affiliation) more generally. Theories of nation and nationalism serve to frame affective relations between nation, state, and citizenry as implied by, fostered by, and used in anthems.

The three public performances of God save the Queen below vary in terms of setting, historical moment, and function. But each one reveals, in its own way, the anthem effect about which Kelen writes. They produce a sense of national closeness and identity, reverence, and pride, demonstrating how lyrics and music can be combined to stir the soul.

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Filed under Curiosities, Politics, Reception

Restoration music for three violins, bass viol and continuo

 

In 2018 Stainer & Bell issued Restoration music for three violins, bass viol and continuo, a critical edition of a small yet distinctive corpus of instrumental music at the Restoration court of Charles II and in the Catholic chapel of James II.

Introduced to England by the German violinist Thomas Baltzar, the genre was adopted by John Jenkins, whose ten fantasia-suites for three violins, bass viol, and continuo, together with five sonatas for the same group of instruments by Gottfried Finger (above), constitute the bulk of this volume.

Below, Finger’s Sonata in D major, op. 1, no. 9, one of the works included in the collection.

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Filed under Baroque era, New editions

Falla in Britain

el-sombrero-de-tres-picos-ballets-russes

Manuel de Falla first visited the U.K. in May 1911, when he participated in a concert of Spanish music given by the pianist Franz Liebich. (The concert received tepid reviews and was little noticed.)

In 1919 the composer spent a month in London to prepare with Diaghilev’s Ballets Russes for the premiere of his ballet El sombrero de tres picos; the performance took place to great acclaim on 22 July 1919. Unfortunately Falla had had to leave Britain the day before due to family matters, but several of the friendships formed during that sojourn were long-lasting, notably with his hostess, the Swedish soprano Louise Alvar, and with the composer and conductor Eugène Goossens.

In 1921 Falla stayed with Alvar and her husband again to play the piano in the British premiere of Noches en los jardines de España. He was back in London for a week in June 1927 for the U.K. premiere of his harpsichord concerto and to conduct the London Chamber Orchestra in El amor brujo and the London premiere of El retablo de maese Pedro. His last visit, in 1931, was for a BBC concert program of his music. The composer saw little of Britain outside London and had no English, but he enjoyed the British enthusiasm for his music.

This according to “Falla in Britain” by Chris Collins (The musical times CXLIV/1883 [summer 2003] pp. 33–48). This issue of The musical times, along with many others, is covered in our new RILM Abstracts of Music Literature with Full Text collection.

Today is Falla’s 140th birthday! Above, Pablo Picasso’s costumes and set for the 1919 premiere of El sombrero; below, a more recent London performance of the work.

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Filed under Reception, Romantic era

William Kimber and the morris revival

kimber

Happy Boxing Day! On this day in 1899 Cecil Sharp witnessed a performance by the Headington Quarry Morris Dancers at the home of his mother-in-law. Intrigued by the tunes, he invited William Kimber, the group’s concertina player, to return the next day so that Sharp could notate them.

Sharp did not begin his folk song collecting until four years later, and in 1905 Mary Neal, an organizer at the Espérance Club for girls, asked Sharp if there were any dances to go with the tunes he had collected. Sharp referred her to Kimber, who traveled to the club to teach the dances, thus beginning the revival of traditional dance in England.

This according to “Absolutely classic” by Derek Schofield (English dance and song LXI/2 [summer 1999] pp. 8–9). Above, the Headington Quarry Morris Dancers in 1916, With Kimber and his concertina front and center. Below, Kimber plays Getting upstairs in 1946.

BONUS: The Headington Quarry team in 2008.

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Filed under Dance, Europe

Pavarotti sings for soccer

 

The group New Order’s World in motion, commissioned by the British Football Association to mark the 1990 World Cup soccer finals, “is probably the least likely official football theme song ever recorded: Denying its own status as a football song, introducing elements of subcultural love lyrics, and becoming a gay club hit, but also assuming the burden of combating football’s major peripheral problem, hooliganism, the song is ultimately unheimlich, even despite its closing chorus that speaks of ‘playing for England; playing this song.’”

This according to “Playing for England” by Paul Smith (South Atlantic quarterly 90/4 [fall 1991] pp. 737–752). Smith goes on to note that “both the BBC and the independent television companies forewent the pleasure of having ‘Love’s got the world in motion’ going across the airwaves every night, and the BBC used as their World Cup theme another piece of music that quickly became a number one hit: Luciano Pavarotti singing his version of the Nessun dorma aria from Turandot.”

Today would have been Pavarotti’s 80th birthday! Below, singing Nessun dorma in 1994.

BONUS: By way of contrast, New Order’s song:

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Filed under Curiosities, Opera, Popular music, Reception, Sports and games

Knutsford Royal May Day

SONY DSC

This year marks the 150th anniversary of Knutsford Royal May Day!

On this day in 1864 all of the children in the parish schools marched in procession with flowers and wreaths, along with the Cheshire Rifle Volunteers Band and a cart carrying the May Queen and her ladies-in-waiting. Then, as now, the procession ended on the Heath in the center of town, where the Queen was crowned.

Today the tradition is augmented with several dances, both as part of the procession and as displays before and after the crowning; morris, hornpipe, and sword dances are among the perennial favorites. Maypole dances round out the proceedings.

This according to “Royal May Day!” by Derek Schofield (English dance and song LXXVI/1 [spring 2014] pp. 32–35). Below, selections from the 145th celebration.

BONUS UPDATE: The 2017 celebration.

Related articles:

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Filed under Dance, Europe

Molly dancing redux

molly dancing

In 18th-century East Anglia, agricultural workers often performed in the streets disguised in blackface and women’s clothing in exchange for largesse; this practice became known as Molly dancing. The dancers, who were often drunk, disreputable, and destructive, were regarded as degenerate by preservationists, and the practice died out in the 1930s.

Four decades later an expansion of the English folk revival fostered an interest in obscure traditions, and a resurrection of Molly dancing ensued. Its new incarnation is marked by a completely different cultural context, improved status of the dancers, and an emphasis on creativity.

This according to “Molly dancing: A study of discontinuity and change” by Elaine Bradtke, an essay included in Step change: New views on traditional dance (London: Francis Boutle, 2001, pp. 60–85). Above, Gog Magog Molly; below, the Ouse Washes Molly Dancers.

Related articles:

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Filed under Dance, Europe

The twelve days of Christmas

While the popular carol The twelve days of Christmas is well known for its unusual cumulative structure, few carollers know that the lyrics’ original meaning involves an elaborate symbolic code.

The encoding of political messages in songs was frequent in Protestant England: examples include Rock-a-bye, baby, on the demise of King Henry VIII, and Ring around a rosy, on the plague of 1665. From at least the 1600s, Catholics in England disseminated their faith and politics in similarly encrypted form in catechism songs such as Green grow the rushes, O, and Go where I send thee.

Though first published only in 1909, The twelve days of Christmas is such a catechism song, and likely originated much earlier. The “true love” of the song is God, who bestows cumulative gifts. Each of the twelve gifts represents a particular image of Catholic faith. The ever-repeating “partridge in a pear tree” is Jesus: In English folklore the partridge feigns injury to lure predators from its young, and is thus willing to sacrifice itself to save those for whom it is responsible.

This according to “The twelve days of Christmas” by Hugh D. McKellar (The hymn: A journal of congregational song XLV/4 [October 1994] pp. 30–32). Below, a performance by the University of Washington Choral Program (with a little help from their friends).

More posts about Christmas are here.

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Filed under Curiosities, Europe

Take six: Early folk song manuscripts

Sponsored by the English Folk Dance and Song Society, Take six is a searchable online database of the manuscript archives of seven of the U.K.’s most prominent folk song collectors— Janet Blunt (1859–1950), George Gardiner (1852–1910), Anne Gilchrist (1863–1954), Henry Hammond (1866–1910, Sabine Baring-Gould (1834–1924), Francis Collinson (1898–1984), and George Butterworth (1885–1916).

Each of the archives has been completely catalogued and digitized. Most of the documents are songs and tunes, but other manuscript items, such as dances or correspondence, are also included. Many thanks to Tim Radford for bringing this resource to our attention!

Related post: An early Gaelic manuscript

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