Metal music has found its way to remote parts of the world, but rarely to ones so isolated as Yakutsk. Yakutsk is the capital of the Sakha Republic, an autonomous region of Russia that covers about as much ground as India, but has only one million inhabitants. This article was originally published on Echoes & Dust. A thinly populated region, covered in ice and snow, and inhabited by the Sakha people gave birth to the band Hounds of Bayanay. Modern technology allows the band to create music an unleash it onto the world, but it’s really a complete DIY mentality that the group has. But what a place to make metal music. A land so heavily under the elements, with a people that live far away from any real bustling region.
In a way that is something you can find in the sound of Hounds of Bayanay. They’re eclectic and unique, finding their own sound in the city of Yakutsk, which has virtually no music industry present to speak of. Listening to bands they love, they created a sound so distinct that it truly represents their place in the world. I was fortunate to get in touch with the group and have a chat about that.
Can you kindly introduce yourselves and your band? Where does the name Hounds of Bayanay come from?
The band has been in existence since 2014, when Alex Yakovlev ‘Red Hat’ (rhythm guitar), Gregory Grigoriev ‘Klath’ (drums) and Slava Sivcev ‘Sleeva’ (bass/vocals) decided to start a ‘Sakha’ ethno-metal band. The previous band, Fahrenheit, had collapsed. Vocalist Aina Egorova ‘Keres’ and solo guitarist Michil Mekumyanov ‘Chillet’ joined the band as well and so Hounds of Bayanay was formed.
About the name, it may sound a bit silly but it started as a joke. Imagine how the media would call a Sakha terrorist group? But the name sounded hilarious and bad-ass at the same time. Bayanay – in sakha mythology – is a spirit and master of nature. He is considered the patron of hunters. The Cult of Bayanay still exists today and hunters in Sakha still pray to Bayanay to ask for favor before the hunt. Though our songs and music are not about Bayanay and the hunt themselves, it connects us to the themes of mythology and folklore of Sakha. Legends and forgotten tales of our people and the greatness of the northern nature.
How did you guys get into making metal music? What bands originally inspired you to make this sort of music? Each of us have been listening to metal since we were young, but our inspiration is very different. Bands like Metallica, Nightwish, Behemoth, System of a Down and even The Red Hot Chili Peppers are part of that inspiration. Yakutia already had many folk bands since the eighties. An example is Cholbon, who are considered the Siberian Pink Floyd and had success in Russia. The band has even been on a world tour. In 2003 a band named 103 emerged as the first folk metal band. They are huge in Yakutia now.
What are your inspirations for starting Hounds of Bayanay and choosing the lyrical themes you have picked? I find when listening to the music, that there’s a unique, ethnic element to your sound. How did you shape that?
What we wanted to create is something heavy, dark and wild, but at the same time it must contain chanting and feel festive like old Sakha folk songs and shaman ritual chanting. The band 103 was a huge inspiration, but we wanted something with more aggression, more blood and gore. The lyrics needed more pathos and mysticism. I suppose that through this our band was born.
In 2016 we started to find out that our music was not only beloved in our native Yakutia. It was then we started to connect and communicate with people from abroad, who loved folk metal music. They told us to spread our music even further. We had been playing live shows in our home town mostly. We were playing new songs at gigs and recording was put second. In 2016 we had also changed some band members. Before we didn’t have big plans, but that changed everything. We had a goal to record our first album, so that’s where we started on our EP ‘MYYC’.
You’ve released your EP Myyc. Can you tell us how the writing and recording process looked like? What sort of facilities did you use and what sort of process do you take in making your music?
We actually wrote and recorded the music in our garage during very dark and freezing evenings. All we had really was a few laptops to work on and USB-audio interfaces. After recording the vocals and the guitars, Alex and Gregory made the other music stuff.
I find, when I listen to your music, that in there you have something rather unique, it feels very ethnic and different. Are there specific bands that you feel inspire your folk metal sound?
The band 103 might be the closest inspiration we have.
In 2016 you’ve not just released your EP, but also dropped 2 demo’s. What was the motivation behind unleashing so much material in such a short time?
Well, one EP and two demo’s… We’d do more if we had the time for it.
On metal archives your lyrical theme is listed as ‘Yakut folklore’. I find that this otherness, this different cultural background is very tangible and strongly expressed in the music youe been making. Can you tell us a bit about that Yakut folklore, what is it about, what sort of elements return in it?
Yakut folklore is based on the pagan beliefs and ther epos “Olonkho”. Briefly described, there are three worlds: Upper, Middle and Lower. All of them is connected by giant tree “Aal Luk”. The upper world is world of Gods “Ayii”(Айыы), the ,middle world is settled by humans and the Lower world is full of demons “Ajaray”. In the epos, often, demons capture woman and the humans then will have to send one of hteir legendary heroes to rescue her. The hero will ask for the help of the Gods and must succeed to protect his people.
There also some more realistic folklore of yakutian people. Folklore of forgotten times when vast clans and tribes waged endless wars, powerfull shamans who gathered armies to destroy other nations and heroes who fought and sacrificedthemselves for justice. All of this is inspiring to many poets, writers and ourselves
Do you also put something Yakut, something typical, in your music?
Sometimes we put throat singing and we sometimes use the Khomus (something like jew’s-harp).
You’re making music very far from Moscow, far from any place commonly known as a centre for metal music. What is it like to make this sort of music in Yakutsk? Are there venues, record shops, studio’s and rehearsal spaces there? Do you lack any means to make music?
Yakutsk is a relatively small city and if you take a look at the map you’ll find that it is positioned in the middle of non-settled lands. Most of these lands are covered with snow and ice. This means we lack the professionalism in metal, we have no specialised sound people, there are no huge stadiums or arenas filled with metalheads…
What we do have are talented musicians. People with a will to create something original. We have willpower and it seems like we’re slowly getting something done. The population is not huge here, so there’s also no big amount of metal heads. There are no venues, no record shopws, no studio’s and no rehearsal spaces. All we have is unbreakable enthousiasm and metal unity.
There are atleast two or three annual music festivals for bands to perform at. Gigs are organised in local bars by enthousiasts and musicians themselves.
What sort of scene exists where you are from, are there other bands you think people should check out? That you’d recommend (and why?)?
People should check band “103” they sound very hard and very folklorish. Just check it out!
What future plans do you guys have at this point?
For now we are fully concentrated on recording our first album this year, it already took long enough now.
If you had to describe Hounds of Bayanay as a dish (food) what dish would it be and why this particular one?
If Hounds of Bayanay was a dish it would be elk cooked in a cauldron on a campfire. It would be a sign of Bayanay’s blessings after a hunt, when the hunter can reward himself with this delicious meat and drink some kymys.It is the real happiness for a sakha hunter: campfire, smell of cooking meat, taiga which surrounds you and not single soul for hundreds of kilometers.
With the interview I did with Romuvos there came a whole appendix with further information about pagan traditions in the Baltics. I like to share them here.
Calendar Feasts of the Pagan Balts
Pusiaužiemis, January 25th
Mid-Winter Festival, though in some parts of Lithuania they celebrate Kirmeline instead, whcih means Day of Serpents. It’s the day when symbolicly the snakes wake up from their winter slumber. Food and milk is put out for them, and if it’s gone later it will be a good year.
Perkūnas Day, February 2 Gabija Day, February 5 Užgavenes, March 1st
The exit of Winter essentially waits for Spring and helps prepare for the new season. The holiday consists of processions, costumes, tomfoolery, games, and plays. The main parts are: receiving guests with treats; rides and races; processing the More statue and then destroying her by fire; plays with people costumed as animals, strangers and mythological beings; performing the war of Winter with Spring symbolized by the Lasininis (the bacon-being) with the Kanapinis (the hemp-being); portraying weddings or funerals; spraying people with water; fortune-telling.
Velykos, Spring Equinox
Christianity incorporated Lithuanian equinox traditions into Easter, and replaced the ancient Lithuanian name for the equinox with the Slavic word ‘Velykos’, i.e. Easter. ‘Pavasario lyge’, meaning Spring equinox, remains the only non-Christian name for the holiday. The week before equinox, called the Velykos of Veles (souls), concludes the annual cycle of commemorations of the dead. As during Kucios (Winter Solstice Eve), families remember their dead and leave their dinners on the tables overnight for the veles to eat.
Jorė, Spring Festival Samborai, Spring Festival
Sambariai, which names the ritual meal at the conclusion of sowing, or Paruges, which means the day by the rye. Households gathered on their fields with food and drink, where an open-air ritual meal was held. Households held the ritual separately; it was not a community rite. The ritual included ancient sacred songs called dainos and ancient ritual rounds or sutartines that blessed the grains. Families would prepare for Sambariai by stocking up on food, especially meats, and by brewing a special beer (traditional ritual drink and libation beverage). If the ritual was held at home, the house would be decorated with fresh-cut birch branches. Occurs at the end of May, after the planting of rye and other grains is finished and the seed has grown. This tradition survived undisturbed until the beginning of the 20th century in parts of Lithuania. Sambariai also once marked the start of the swimming season.
Rasa, Summer Solstice
Order of celebration: (1) dancing around the gates, (2) dancing around the kupolas, (3) misc. games, predictions, circle dance, (4) vaises (ritual meal), (5) greeting the setting sun, (6) lighting the bonfires and offerings, (7) visiting and blessing the fields and trees, (8) principal bonfire, burning of the More (straw doll symbolizing the old), circle dances around the bonfire, (9) swimming and bathing, a boat with a bonfire sails to shore, symbolizing the nocturnal trip of the sun, (10) casting the wreaths (11) greeting the moon and the stars, (12) worship of the rising sun and bathing in the morning dew.
Žolines, August 15
In honour of Žemyna, Earth Goddess. Associated with Rugiu Svente.
Rugių Svente, Rye Harvest
Beginning with the end of July and throughout August — depending on the growing conditions each year — the Lithuanian farmers start to harvest rye, the single most important grain cultivated in Lithuania. Rye is a divine grain; its fields are sacred. The harvest begins with the ritual Festival of the Rye, which expresses thanksgiving for the harvest. Women and men wear their finest white linen for the ritual, and harvest the rye in these clothes.
Dagotuves, Winter Rye Planting Finished Velines, All of October
Velines is in honour of the Veles, the shade of the ancestors – either of the family or the village. Because families would live in the same house/village for centuries, Lithuanians came to believe that the veles acted as guardians for the family and for the village. This is when the veles would enter the family home for the rest of the winter – leave at Velykos to go into the fields, to encourage the fertility of the land.
Kučios/Kaledos , Winter Solstice Eve – Beginning of the Year
Marks the end of the year, when the world returns to darkness and non-existence. However, as death begets birth, the two holidays also herald the rebirth of nature and the return of the sun. The Lithuanians distinguish the two subsequent days, now celebrated on the 24th and 25th of December, with a variety of ritual customs.
Here are the gods and dieties of the pagan Baltic people. Mind that the perception of Gods was/is different than that of current day Christianity.
Dievas: Supreme God
Lada: Great Mother
Perkunas: God’s Scourge, Sky/thunder
Patrimpas: Spring, joy, peace, earth
Pikulas/Velnias: God of the underworld
Sky Gods: Menulis: moon Saule: sun (the planets and stars are their daughters).
Zemyna: earth, birth, growth, ripening.
Domnestic Gods: Nonadieve/Dimstipatis/Zemepatis/Gabjauja
Laima: fertility, newly-born, pregnant women
Giltine: death, ordained the end of a life
Fertility Gods: Puskaitis: fruits of the earth and grains, lives under sacred elder tree. Pergubre/Pergubris: Goddess of blossoms and field work. Kupuole: Field vegetation, her daughter Rasyte would water the plants with dew. Vaisgamta: Stimulating growth.
Jurate: The queen of the Baltic Sea was a beautiful mermaid.
Kastytis: A son of the earth.
Siaurys: The North wind.
Aitvara: Considered to be divine creature, regulates relations and wealth
Pilnytis: The wealth god.
Kovas and Junda: War god.
Ausaitis: The health god.
Ganiklis: The schepherds’ god.
Keliukis: God of roads.
Milda: Godess of freedom.
Krumine: Godess of corn ears.
Nijole: Wife of the underworld god.
Medeine: The goddess of woods and trees.
Austeja, Bubilas: The goddess and the god of bees.
Romuvos is the kind of band you will find only when you start looking for it. Pagan metal, inspired by the ancient Baltic tribes that roamed the lands we now know on our maps as Lithuania and Latvia. One could include the Russian enclave of Kaliningrad, though the Prussian Balts are long extinct.
Behind the band is one person who goes by the name Velnias, which is Lithuanian for Devil. Most pagan entities seem to have been taken over by devils, which is shown in the Žmuidzinavičius museum in Kaunas by a large collection of statues. If we look a bit further the name Velnias is taken from the Baltic god of the dead, similar to Odin in Norse mythology. A trickster of sorts, one could say.
I got in touch with Velnias and he was keen to tell us more about his music. Like the trickster he took his name from, there’s more to him than you would think. He doesn’t actually live in the Baltic region, but lives in Israel. He moved there as a child with his family and once in a while he returns to his beloved Lithuania. Because his father is Latvian, he has decided to represent in his music the Baltic tribes as a whole in their pre-Christian form. It’s only fitting then, that I write down these words in the heart of Samogitia, the last pagans to be conquered in Europe back in 1413.
Though Lithuania seems strongly Christian now, not surprising due to their long lasting union with devout Poland in the Polish-Lithuanian commonwealth, there are still plenty of traditions and customs here that remind you of a pagan past and the deep roots they have in both the people and the land. Velnias longs to move back to his beloved country, but feels like the viking warriors who got stranded in far of lands. But one day perhaps, he will return.
Who is Romuvos and how did you get started with this act?
Romuvos is my one man band, the operation is entirely in my hands. I started playing folk music after being part of various black metal projects. I started digging deeper for my roots and the folklore that I hold so dear and decided to dedicate a musical project to it.
Romuvos is music dedicated to the Baltic pagan traditions and way of life. It has always been in my heart, but only now I’ve come to the point where I express it in song. Thus Romuvos was created, a name that refers to reviving the religious practices and pagan traditions of the Lithuanians and Baltic people before their Christianization.
Did you play in other bands before Romuvos?
Yep, though its nothing worth mentioning. Nothing that got into thte studio or anything. Every band I played in had many rehearsals, worked on songs for a long time until it was time to record and then split up. Most of those were black metal bands with folk influences.
I’m not sure if this is interesting to mention, but I fought in the Israeli army. I fought wars and most of this music I wrote under threat of missiles and bombs. I’m not saying I’m a warrior of old or some brave knight, but I experienced war. Those were not my battles to fight though, not my wars. That however is a different story altogether.
Romuvos is clearly a reference to the pagan religion of Lithuania. Can you tell a bit more about what it entails and also the Durwi spin-off?
Well, Romuva is a way of life, tradition and belief. It’s rooted in every Lithuanian heart and deep in the history of the Lithuanian people. Romuva is the name of the most important sanctuary of the Prussians, which was destroyed by crusaders in the 13th century.
One of the most important aspects in the Romuva faith is respect for nature. There are many gods, rituals and festivals that take place and form a part of the yearly calender in the tradition. Many old folksongs teach us about the ways of the Romuva and pagan people fromt he past. Those are the Dainos (folk songs), which play an important role in the religion. They are ancient songs and hymns. There’s so much to tell you about this, fortunately the internet offers much resources for the audience to find out more about this. Im very proud to let people know about our Romuva traditions in my music.
Durwi in old Prussian means faith, its also a revival of the Baltic ancient religions. You can csee how the Lithauanians and other Baltic tribes are untill this very day connected to their traditions and pagan beliefs from before their christianization. I hope the movement will grow and get stronger.
Can you tell a bit more about these traditions, what would these be like?
The Baltic people have preserved their traditions through the ages and Romuva is a direct expression of these unique traditions. It gives a name to the folklore and beliefs that have existed for a long time in the region. I will give you some examples
This refers to the rituals surrounding birth. Before a child was born, the ancient Lithuanians believed in spirits that would influence the unborn child in a bad way. One never directly referred to someone being pregnant to safeguard the mother and the future child. Expressions are still being used in Lithuania, like “The oven fell apart at Petras” or “It’s joyfull at Antanas”.
Once the child was born, it would be inducted into the community. The christening was bound up with various ancient rituals, which tie the new-born to the world, his family and community. These would be performed either at home or in nature when it is the time of the full moon. The room would be decorated with plants and greenery, birds made of straw would be hung from the ceiling and in the middle of the room the hearth would be lit at all time during the ritual. Other materials were prepaired, a bowl of water, clean cloth and scissors. The room would be well lit with candles. In the ritual the mother, father, child, name-givers, relatives and other childern would be present, together with the priestess – Pribuveja (midwife), who would guide the event and take care of the child
The child is dressed in a festive linen shirt. A sash woven with folk decorations is used as a waist-band.
The feast is a cake, brought by the name-givers. The food upon the table traditionally includes eggs, scrambled eggs, bread, cheese, beer and such. Gifts are brought to the new-born and the mother. It’s all part of this important moment.
Vestuves is the word for a wedding, which was not just the concern for the young lovers. The entire community had an interest in the marriage and joining in the celebration. Weddings are so important in the ancient taditions, that there were over 100.000 dainos (songs) for Lithuanian weddings. There’s an extensive set of dances that represent the wedding – starting with the match maker introducing the young couple to each other, the parents agreeing, the young bride weaving her trousseau, and then the wedding ceremony.
There’s a myth of Perkūnas and the Heavenly Wedding: On his way to the wedding, Perkūnas strikes a gold oak – an exorcism to repel evil spirits (Velnias frequently hides under the roots of an oak). When a young bridal couple comes into their new home, before they enter it, the lintel is struck, leaving a “cross” – to ward off evil.
Funeral/Burial – the traditions surrounding funerals are fairly standard the world over. It is a time of mourning, and of friends gathering in support of the grieving family. But, there are some differences. In villages the coffin would lie in “state” for approximately 6 days, and in cities about 2 days. Every evening there would be the singing of laments, and prayers for the dead members of the family for three generations – each one mentioned by name. Every evening after the prayers a funeral meal is served, prepared by the best cook in the community. If the family has a pig, it is slaughtered for the occasion.
In villages the dead are usually buried in the morning, with final kisses being bestowed upon the loved one.
Velnias has given much more info on the pagan traditions in ancient Lithuania. For the sake of readability, you will find these at the bottom of this article. He mentions the yearly calendar, essential in the pagan rites, and the deities that the ancient Balts worshipped. One deity he goes into very elaborately, which I’m glad he did: Velnias.
In Lithuanian folklore Velnias is the character you will find most often, he originates from the god Velnias or Velinas. He has a relation to the animals, underworld, the dead, economy and magical things. In later Christian times Velnias became the devil.
The folkloric devil in the ethnic legends creates the world together, either alone or with God or only God (there are different versions). God is in some traditions his brother. They both have the same goals in creating the world, but also some opposingones, mainly all the bad things are explained by interference of Velnias. The God creates useful animals and the devil creates ones that harm people and are useless. Velnias is also connected with horses, oxen and cows, of which he would keep herds. In the legends he often harnasses and rides the horses. From the wild life, the wolf, rabbit and bear are closest to him and he assumes their forms.
Velnias is associated with low and wet locations, like moors and lakes, or he may appear in the forest. His dwelling is under the earth, inside the mountain, behind the water. He also may appear in the sky, flying or seen in a storm. The relation between Velnias and treesis also emphasized, he might be found sitting on tree stumps (the reference to the chtonic world, the lower part of the Tree of the World) or hiding in trees (like he hid from Perkunas). The fir tree and birch tree are his trees.
Velnias, also in later times as the devil, would often appears amongst women (at the village parties devils dance with the village girls or the devil would celebrate a wedding with a hanged woman and dances with her) and, in general, he is interested in the weddings and funerals. He often appears when a person dies to take his soul. The devil under the influence of christianity becomes the ruler of the hell (in lith. “pekla”) and there he rules the dead mostly in shape of the animals.
Generally Velnias is close to humans, it is not difficult to find him or call him he also comes without any invitation, let’s say if people decide to play ripka or other games. He often offers his services in farming, to clear the field and such. The manifestations of the devil have a sense of music, often they contract a violinist, play musical instruments themselves and dance. Both life and death are under the jurisdiction of the devil. He is an intermediary or guide for the living, but also was involved with the fertility of people and the land. The harvest was also his. He is inbetween the world of the living and the dead, between earth and the underworld. Therefor he received the patronage of the people who are connected to the both parts of this worlds (i.e. priests, magicians etc). Also, musicians, poets and artists, who are inspired by both worlds fall under this patronage, as they are set in an old Indo-European tradition that associates them with magic and the devil.
What are your personal beliefs when it comes to these traditions?
I can say that my beliefs are very similar to the beliefs of my ancient forefathers. It relies mostly on the pagan past, but I have to say that I walk my own path in this and I walk that alone. I am much influenced by the Romuva. The paganism is a big part of my life, but I follow the path I feel is right to take. I don’t want to impose chains on my life, that are in the hands of another. I will find the truth that is out there for me, which will bring me closer to enlightenment.
I appreciate nature and the pagan religion embraces those elements with deities that are the key to harmony or chaos in what surrounds us as humans. I tyr to represent that in my music, though in a smaller scale. When I use the word pagan in relation to my beliefs, my view is very much connected to those ideas that are part of the pagan traditions. I participated in rituals in the past, spending nights outdoors, camping and having a fire, getting inspired by the sound of the fauna and earth that I feel when I’m out there alone or with my wife. I try to put those experiences in my music, those are they keys or muses for the atmosphere I try to invoke.
I have mentioned my interest in the Baltic history and that is a big part of my music. It’s something I grew up with, the tales told by my grandmother, the sculptures and paintings in my childhoods home. Those inspired me since the day I was born. When I put this to song, the subject is a bit more general and I try to make it larger than life.
Lithuania is now one of the most devout Christian countries in Europe, though the pagan traditions can still be seen in a slightly mutated form. How do you feel about that?
Well, I think we can all agree that Christianity and other missionary religions have utterly destroyed native cultures around the world. I don’t hold any hatred towards them, but I draw strenght from this, deep emotions I can put in my music. Each religion seems to face the same stages and now the Islam has come to a point where people commit atrocities in its name. It led me to believing that one should shy away from crowds and mobs of people. I’m not a misanthrophist, but it gets close to becoming one. I like to be outdoors more nowadays, groups of people make me claustrofobic.
Many bands that pay homage to culture or country get lumped into the NSBM category rather easily. How do you feel about that and is there any political side to Romuvos?
I have no political views, nor do I think people are entitled to express such extreme political ideas as metal heads tend to do these days. Yes, everyone is born and living in a ‘country’, which we consider to be ours. That we think will stand by us and have our back when we need something. That country has been formed by past rulers and is governed by whatever government it currently has. They also have taught us to be proud of it and stand by its laws and order. Well, that is not for me. I can understand and respect other opinions about this topic, to each their own, but that crosses a border when people try to hurt or offend another.
The way I see it, I have no country. I don’t look at it that way atleast, which might be because I left my ‘homeland’ or maybe because I dont hold a vision like the common herd. Therefor I won’t see a country as a value to stand for. Countrys are owned by their governments, which might even be corrupt, and filled with people I can’t call my brothers, yet I would be expected to stand by it in war. The same people that will curse, violate, interfere with and disrespect you while living next to you, while sharing the land you should call ‘ours’ with them.
Yes, I will seek peace in my lasnd and I have the right as a human being to live on such a piece of land that I call home. I will raise a family and will seek friends, but also defend it from foes, but not as an act related to an old ideology and herd mentality that is alient o mine. I would do it as a person who wishes to be left alone by the brainwashing of society that surrounds him. I try to be free in my own space and accept no shackles from others forced on me. So NSBM? No, thats not for me. I would also not like to live in the old days under a man with a crown who can decide my fate, whitout me having any say in it. I dislike the ‘nazi’ ideas and steer clear of them. If others go there, its their choice.
Why did you chose to make music on your own?
I can’t say that I consciously made a choice to make music on my own. Because most bands I was part of ended up splitting up or just fading away, this was the easiest wat to go about things for me. I create music on my own terms, with my visions and no distractions.
Do you plan to play live? How would you go about forming a band?
Yes, I think that in the future I will gather few session musicians that I will play live shows with. Musically I will keep things in my own hands though.
What is the general idea you try to get across to your listeners? What story are you trying to tell?
In some of the songs I tell stories from the Lithuanian folklore, in others I make up a story myself based on my ideas. Sometimes I will use old folk songs from the old days, other times I will write songs that represent Baltic faith and traditions. With Romuvos I wish to represent Baltic history and the pagan beliefs of the people in close relation to the nature.
Your record has a very clear sound that is not typical. What inspired you to make this style of music? To mind comes a band like Glittertind, does that sound like a fair comparison?
Well, Glittertind is a great band and thanks for the comparison though they are not my main inspiration. I can say that Falkenbach is a big influence and one of my favorite artists for sure, Summoning, early Vintersorg, Storm, Hades, viking era of Bathory and few more…
Even today I mainly listen to black metal, it still is my favorite style of music. Obviously, it is not the sound I create in Romuvos, but that was never my goal.
How did you go about recording this record? How did your writing proces go? All in all, how did you make ‘Romuvan Dainas’?
I have my own studio at home, so I just go and write the music first. Then I take a classic guitar and start playing, sometimes it can start with keboards or electric guitar as well as for the harmonica. Either way, after writing the main theme, i start working around it and build up the entire song. The next step is writing the lyrics and few more adjustments for the song. Ivecord all on my own and when the recording part is done, I mix it and finally do the mastering as well.
What is the general idea behind the record, its story and message?
The idea behind Romuvan Dainas is to make a Baltic folk metal album. In some of the songs you can find old stories from the Baltic folklore and on others tales of heroic battles and myth that I mostly invented. I dont get to see these days many folk bands representing this great area that surrounds the baltic sea and I am happy to take that subject into my music.
You say you invented some stories. Do you feel you put a lot into this record emotionally?
I think I put a lot of emotion and care into my music, it’s as if it erupts out of me and when it does I cannot stop it. I invest a lot of time and effort in it, because I have no other way of doing it. I enjoy every moment of making music, it is a very fulfilling thing to do. When I finish one thing, my mind is already on the next creation.
You released the record through No Colours Records. What kind of label are they and how did you get in touch?
No Colours Records are a label that mainly releases underground Black Metal music, They have some releases that made it to the big pantheon. I just sent a youtube link with a song to Steffen, the AR of the label, and after few weeks he came back to me, expressing a great desire to put out my album.
What are, in your opinion, the best metal bands from Lithuania and are you in any way in touch with either the scene in Lithuania or Israel?
There’s a few great bands from Lithuania, like Obtest, Ha Lela, Peorth and Žalvarinis (though they are not that metal). There are also some great folk bands, like Rasa Serra, Gyvata and Ugniavijas. I’m not connected to any scene at the moment though.
A few people from the Baltics did buy the album and asked me some questions about it. It’s important to me that they feel connected to my music, but that goes for anyone who listens to my songs. I’m not trying to reach a specific audience or region with my music, but it is a confirmation for me when people from the region and cultural background appreciate the music though. It shows that my message of longing for the Baltic area and its nature and history is clear.
What future plans do you have?
I am planning to get session musicians for recording in a a big and high quality studio for my upcoming albums and live shows. Hope mainly to just make great albums!
Disclaimer: I share no views with No Colours Records or any of the artists. Pictures (except header) by Justina Lukosiute