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This chapter focusses on current debates on ‘locating metal’ and on the demand for more theoretical and methodological rigor in metal studies. As an example of the usage of a non-English language in metal, the author examines the empirical case of the usage of Austrian German and Austrian dialects in metal music since around 1990. Herein, the author will be using the disciplinary methodologies of history and analyse the two Austrian bands Alkbottle and Varulv. According to the theory of ‘sonic knowledge’, the case study is interpreted as an example of ‘locating metal’ that occurred in the Austrian metal scene. The chapter shows that the seemingly contradictory coexistence of both deconstructive irony and essentialist nationalism is characteristic of the usage of Austrian German in metal. To conclude, the author proposes that this paradox is a result of the broad cultural history of Austrian nation building after 1945. The paradox of the usage of Austrian dialects in metal is the metal scene's attempt at coping with the frictions of Austria's twentieth century history.

This chapter investigates Yiddish-language heavy metal music as a manifestation of postvernacularity. Yiddish, the traditional language of Ashkenazic Jews, is now endangered with a geographically dispersed speaker base and a low rate of transmission to younger generations outside of strictly Orthodox communities. However, as the heritage language of most Ashkenazic Jews, Yiddish continues to play an important symbolic role in contemporary Jewish life even among those who do not speak or understand it. This phenomenon has been termed ‘postvernacularity’ (Shandler, 2006).

Yiddish is associated with a rich tradition of folk songs, popular songs, and ballads. Recent decades have seen a growing interest among younger generations in Yiddish language and culture, including its musical tradition. In addition to musicians specialising in traditional Yiddish song, there are also currently two bands worldwide who have produced a metal album in Yiddish: Gevolt (Israel) and Dibbukim (Sweden). The repertoire of both bands is comprised largely of classic Yiddish songs interpreted in a metal style but retaining the traditional lyrics and melodies.

The fact that these metal bands often choose to reinterpret traditional staples rather than composing original Yiddish songs can be seen as a reflection of the predominantly postvernacular status of Yiddish. The language plays an iconic role for band members and audiences. Concurrently, the fusion of familiar Yiddish songs with metal style makes a language often associated with traditional Ashkenazic society relevant to the twenty-first century.

This chapter considers the reception of the poetry of Charles Baudelaire through the music of the Soviet metal band Chernyi Obelisk. It argues that Chernyi Obelisk's four Baudelaire settings, performed in Russian, as part of their early live sets in 1986/1987, offer an important part of the poet's reception history, within the Soviet Union. Taking as a starting point, Michael Robbins's claim that ‘metal and poetry are […] arts of accusation and instruction’, the chapter explores ideas of alienation and of the carnivalesque in Baudelaire's works, as presented through the medium of metal music. Focussing particular on settings of ‘Spleen’ and ‘Une Gravure fantastique’, the chapter contends that Chernyi Obelisk's intertextual and interlingual dialogue with Baudelaire can be read as an aesthetic response to social and political uncertainty during the era of glasnost and perestroika.

This chapter contains a case study analysis on a song by the Spanish heavy metal group Desafío or ‘Challenge’. The lyrics of the song are treated as a poem, and I will thus progress toward a linguistic and poetic analysis (Leech, 2013). Songs include many poetic devices, such as personification, metonymy, paradox, tautology, antithesis, and hyperbole (cf. Hewitt, 2000, p. 189). During the aforementioned linguistic and poetical analysis, it will be seen that the song Muerte en Mostar ‘Death in Mostar’ abounds with poetic features. The song begins with personification, for example: ‘The moon reflects in her face the shadows of evil’. Liturgical lexis and bellicose vocabulary also proliferate. Especially active in the song is the notion of an almost religious crusade. For example, one liturgical aspect found in the chorus is where an unnamed protagonist is described within the context of an almost holy war: ‘To his squadron's flag he promised his loyalty / His heart of love would be called by God’. The song goes on to recount the subsequent events and, therefore, this song in fact seems to be a mini-narrative. Finally, I will show how so much literary allusion reveals, in the end, that the song is not about Spain at all but about events that took place during the war of Bosnia–Herzegovina.

The two concepts of metal music and identity are often linked to each other, from the bands' and their audience's perspectives as well as in the academic field of metal studies (von Helden, 2017; Kärki, 2015; Moberg, 2009a; Mustamo, 2016). One significant example of the interaction between metal and identity can be found in the Nordic scene. North-related themes and Nordic languages are used by metal bands in their music, visual representations, or narratives as components of their identity. Despite the increasing number of studies about Nordic metal scene and identity, the case of Nordic minorities seems to remain in the shade of major Nordic cultures. Willing to draw the attention on this shortcoming, this chapter will study the case of Finland's Swedish-speaking population. After a presentation of the groups analysed, the paper examines how the culture and language of Swedish-speaking Finns is represented through their works. This textual analysis will further discuss the particularity of being situated at the crossroads of Scandinavian and Finnish cultures and languages.

Through the prism of intimacy, this chapter discusses how experiences of pain and loss in relation to bereavement by suicide is expressed in the black metal music and lyrics by Danish band Orm. Orm's 2019-album Ir ‘verdigris’, entangles the emotional complex and personal relations to the local, natural surroundings of the island Bornholm, including a named tree and lake, as well as local folklore and Norse mythology. As part of fieldwork, the author muddles with intimacy to define an approach sensitive enough to deal with strong and unspeakable emotions, including the idea of cultural intimacy and public embarrassment related to the issue of suicide. The author also reflects on how my participation in the pain of others informs the interpretation. The chapter suggests that Orm's black metal is doing important pain work, opening to listeners a path towards disembarrassment.

Comedy and parody in rock and metal music have been around since the genre's inception. The Italian comedic music genre known as rock demenziale employs the use of nonsense and surrealism which turns conventions upside down. The demenziale has also attracted a slew of bands that employ this humour within the heavy metal genre, most famous of which is the Roman band Nanowar of Steel. With their jabs at Manowar and power metal bands, they place mundane activities and characters into the grandiose medievalist and fantasy worlds commonly used by those bands to the point of absurdity. However, with humour being deeply culture-specific, jokes that draw from a country's pop culture and makes extensive use of puns may be lost to an audience not familiar with that culture. Nanowar of Steel's unique position of having songs written in seven languages, primarily English and Italian, allows us to take a deeper look at how language and humour interfaces with the local and global metal scenes.

Wicke and Shepherd (1993) stated that socialist rock (and, by extension, metal) is more authentic than its capitalist counterpart because authenticity is tied to commercialism. This is, however, a very Western view of authenticity. Cushman's (1995) interviews suggest that rock musicians were themselves discussing authenticity in the late 1980s and with this comes notions of a socialist authenticity hitherto unexplored, related not to the official and unofficial cultures of Soviet Russia but rather to culture beyond that dichotomy. Other markers of authenticity also become more important: the Russian language is paramount here as the style of metal most prevalent at the time required clear lyrics, and so being able to be identified as a local, Russian, metal musician adds credence to one's status as an authentic, and particularly Russian, metal scene member. This chapter explores the precise circumstances in the early-mid-1980s which brought about metal music in Soviet Russia and how authenticity was determined among scene participants. It highlights the genesis of Russian metal in Russian rock and Western metal music. Then, a replacement is proposed for commercialism, the main marker of authenticity, in the Soviet Russian context, based on Yurchak's (2005) concept of vnye (meaning, approximately, to exist outside of or beyond Soviet society), as well as investigating other, less important markers of authenticity in their uniquely Russian context. One exemplar band, Aria, held both official and unofficial statuses, is used to illustrate the difficulty of making metal music in the Soviet period, as well as how certain aspects of authenticity could vary among rock and metal bands.