QUOTE(DrJägermeister @ Jan 31 2006, 02:31 PM)

The Böhse Onkelz are definitively not a nazi Band, they made a benefit concert against racism.
They
have a cult status among neo-Nazi listeners. The fascist recordings in question (to which they do not hold any rights, interestingly) are still popular and being sold to their Nazi fan crowd. Pulicly they condemn Nazism, but at the same time they characterize themselves as "unpolitical" and do not care about fascist fans as long as they "behave themselves".
QUOTE(DrJägermeister @ Jan 31 2006, 02:31 PM)

The Lyrics you posted are some old stuff before their career begun witch is not relevant
I think the lyrics speak for themselves, and if someone
made "recreational" music that is favorably speaking about the killing of Jews and disparaging other minorities, this
does matter and
is relevant. Even more so when those same people renounce their history, but nonetheless continue to pursue an ultra-conservative agenda.
QUOTE(DrJägermeister @ Jan 31 2006, 02:31 PM)

they made a benefit concert against racism.
They are not openly racist anymore, but as I wrote above, their lyrics are still very much influenced by right-wing attitudes, such as pronounced masculinity, hatred of society and some sort of ghetto mentality that is fueled by conspiracy theories and some weird ideas about blood and honour.
QUOTE(DrJägermeister @ Jan 31 2006, 02:31 PM)

they are singing that they are NOT nazis
I didn't mean to say they were Nazis, but that they had and have a cult status among Nazis and other extreme right-wing listeners. They were indeed fascists, and they still continue to espouse such right-wing attitudes as I delineated above through their music.
QUOTE(TomSteR @ Jan 30 2006, 11:32 PM)

I'll admit that there will always be a market for music with neo-fashist lyrics, but just I really can't imagine as it being big enough to make a band as big and popular as it is today.
QUOTE(TomSteR @ Jan 30 2006, 11:32 PM)

it's just music nothing else
The problem with Onkelz, Aggro Berlin, and bands like Rammstein playing with nationalist, racist and even fascist symbols is that they close the gap between the mainstream and the extreme right wing. It is
not O.K. to play down German history, especially not in a time in which growing right-wing extremism poses a challenge to German society. Hell, there are even complete towns in East Germany nowadays that are more or less controlled by neo-Nazis.
January 31, 2005
THE THREAT OF THE NPD
Rise of German Right-Wing Party Evokes Ghosts of Past
By Roland Nelles and Gabor Steingarthttp://service.spiegel.de/cache/internatio...,339604,00.htmlWhat these bands do is particularly harmful in view of the present agenda of extreme right-wing groups whose goal is to inject elements of their thinking into mainstream culture. That's the ultimate purpose of periodicals like the weekly "Junge Freiheit" ("Young Freedom"), to close the gap between conservatives and neo-fascists and thereby popularize neo-fascist ideas among those conservatives.
http://lexikon.idgr.de/j/j_u/junge-freihei...ge-freiheit.phphttp://www.idgr.de/texte/rechtsextremismus.../jf-autoren.phpOnkelz, Aggro and Rammstein
do receive a
very warm welcome in these circles as they play directly into their hands.
QUOTE
»Das 'Deutsche'« bei Rammstein, jubelte die Junge Freiheit vor drei Jahren, »dient als Chiffre und Symbol des Unheimlichen, auch als ironisches oder provokantes Zitat. Sie sind (...) Symptom eines ästhetischen Paradigmenwechsels, der allmählich, sehr allmählich stattfindet.«
Translation:
"The 'Germanness'" in Rammstein, the 'Junge Freiheit' rejoiced three years ago, "serves as a cipher and symbol of the uncanny, and also as an ironic and provocative device. It is (...) the symptom of an aesthetic paradigm shift that is slowly, only very gradually taking place."
Gelobt sei, wer affirmiert
Die »Neue Deutsche Härte« provoziert nicht, sie ist völkisch geerdet. Und das macht sie so erfolgreich. von daniel pagórek und dj kerstenhttp://www.nadir.org/nadir/periodika/jungl...2000/26/05a.htmFeuer, das in Lust verbrennt
Musik: Nach vier Jahren ist ein neues Rammstein-Album rschienenhttp://www.jf-archiv.de/archiv01/171yy32.htmThe problem is as follows, just like German pop critic Diederich Diederichsen has once pointed out: Musicians can't in fact do anything about racism or fascism in the world. They can, however, make sure that their works of art, which naturally involve ambiguity to a certain degree, cannot be decoded "the wrong way", i.e., in a fascist sense.
The Onkelz continue to identify themselves as "unpolitical". In some of their songs they despise Nazism, but also anti-fascism. Their lyrics are still marked by a huge influence of fascist topoi, so this makes their statements look rather odd in the end.
QUOTE(DrJägermeister @ Jan 31 2006, 02:31 PM)

I think it’s OK that a rock band sing about soccer and violence.
It is
not O.K. to glorify chauvinism and violence without any critical inclinations. That said, inform yourself about the beginnings of the Nazi-skinhead movement in Germany. Its roots lie exactly in the hooligan subculture around those rock bands, the most prominent of them being the Onkelz. Political ring-wing extremism and hooligan subculture are still very much intertwined in Germany and in Europe in general, just have a peek at Italy where it is even worse.
QUOTE(DrJägermeister @ Jan 31 2006, 02:31 PM)

Many rappers are singing to sell drugs and kill someone with a gun (and no one is complaining

)
No, that isn't true. Gangsta Rap continues to stir big controversy in the US and abroad. Just read some of the clever essays or record reviews by the great cultural critic Greg Tate which appear regularly in the Village Voice, for instance. Or take note of such institutions like the Hip Hop Summit Network (motto: "Taking back responsibility"). And while speaking about that, I want to point out that at least
early Gangsta Rap (
not the contemporary, overly commercial stuff) has some merits as it sparked discussion on the devastating life circumstances of underprivileged inner-city blacks. Please also note that this African-American art form is rich of double-meanings and word-play, known as "signifyin'" (ever heard of 'playing the dozens'?), so you can never be sure what to take literally and what not. This vernacular is
definitely not part of the culture that European right-wing rockers or even some German hip-hop flatheads draw from.
Again, here are some resources which I was referring to in particular on this matter:
Married to the Hook
The corporations murdered hiphop and all I got was this lousy G-Unit throwback jersey
by Greg Tatehttp://www.villagevoice.com/music/0511,tate1,62025,22.html(Greg Tate's witty review of 50 Cent's hit album 'The Massacre', pretty funny and very much on point)Hiphop Turns 30
Whatcha celebratin' for?
by Greg TateJanuary 4th, 2005 3:23 PM
http://www.villagevoice.com/news/0501,tate,59766,2.htmlGates, Henry Louis, Jr.: The Signifying Monkey. A Theory of Afro-American Literary Criticism. Oxford, New York et. al.: OXford University Press, 1988.http://prelectur.stanford.edu/lecturers/ga...pts/monkey.htmlQUOTE
“Signifying,” according to the Oxford Companion to African American Literature, is a form of verbal play, centering primarily on the insult, whereby people can demonstrate a mastery of improvisational rhyme and rhythm; the demonstration of such verbal mastery is a mechanism for empowerment within communities where other forms of power–political, economic–are unavailable. Gates links this practice to the mythological figure of the Signifying Monkey, who is able to trick the more powerful animals in the jungle through his verbal skills. Gates points out that the link between the Signifying Monkey and the practice of signifying works in at least two directions: the figure, and the practice, come directly from African cultural mythology, and variants can be found in virtually all communities with African origins; and the figure of the Monkey in particular plays on the racist construction of Africans as like apes, therefore less human than whites. The Signifying Monkey thus takes a trope, a figure, from the white racist idea of blackness and reaccentuates it, renames it, signifies on it, so that “monkey” no longer means an inferior, i.e. black, person, but rather represents a person with verbal power and the ability to stir up conflict between those who have more social power than he does.
Gates places the Signifying Monkey at the borders of “correct,” i.e. hegemonic, dominant cultural forms of speech. You might think of the Signifying Monkey in this way as a subject position within language. That position, like the “feminine” position we discussed in Cixous’s feminist theory, is further away from a center where language is fixed, stable, and univocal; at the margins of language or discourse, speech is more fluid, more flexible, more able to “play” in Derrida’s sense. The Signifying Monkey, then, as a linguistic subject, is able to use words with greater flexibility, to “trope” and play and signify and shift meanings, than is the speaker who stands closer to the center of language.
http://www.colorado.edu/English/engl2010mk/2gates.htmlThe dozenshttp://en.wikipedia.org/wiki/Yo_momma
Some History about Playing the Dozenshttp://www.online-magazine.com/snaps.htmAlso see the section "Hidden Politics: Discursive and Institutional Policing of Rap Music" from the chapter "Prophets of Rage. Rap Music and the Politics of Black Cultural Expression" in Tricia Rose: Black Noise. Rap Music and Black Culture in Contemporary America. Hanover, London: Wesleyan University Press, 1994 (pp. 124-145).
Chapter 13, "Bring the Noise" from David Toop: Rap Attack. Third Edition. London: Serpent's Tail, 2000 (pp. 169-185).
Ruth Mayer: "Schmutzige Fakten. Wie sich Differenz verkauft." Mainstream der Minderheiten. Pop in der Kontrollgesellschaft. Ed. Tom Holert, Mark Terkessidis. Berlin, Amsterdam: Edition ID-Archiv, 1996. 153-168.
"HipHop, Rassismus und die Krise der Pop-Subversion. Ein Interview mit Günther Jacob", printed in: David Dufresne: Rap Revolution. Geschichte - Gruppen - Bewegung. Zurich, Mainz: Atlantis, 1997 (pp. 420-441).