Tag: Alan Lomax

BGS Long Reads of the Week // April 10

Posted on by Justin Hiltner

Butterfly in the sky… I can go twice as high…

Let’s all read more together, how about it?! For a month now, our #longreadoftheday series has been looking back into the BGS archives for some of our favorite reporting, videos, interviews, and more — featured every day throughout each work week. You can follow along on social media [on Facebook, Twitter, and Instagram] and right here, where we’ll wrap up each week’s stories in one place.

Our long reads this week are wise, comforting, thoughtful, illuminating, and more than a touch heartbreaking, as we say goodbye to one of the most poetic and cosmically poignant songwriters to ever live: John Prine.

Della Mae Offer Encouragement and Illumination on Headlight

Now nearly a decade into redefining what it means to be an all-woman band in bluegrass, Della Mae has learned a major lesson over the years: That you don’t need to care what everyone thinks about you all of the time. In fact, you don’t need to care what anyone thinks about you at all. Album after album the women behind Della Mae reinforce this message, musically, lyrically, and then some. [Read our interview]

The Dead South Have A Message for Bluegrass Purists

It’s not meant to be combative, The Dead South know they push the boundaries of what traditionalists would consider bluegrass, but that’s not the point. They’re not claiming to be the best, they’re not trying to “steal” anything, they’re just trying to have fun and be part of the community. They sat down and described their music making process and mission with us last year. [Read the full conversation]

John Prine: The Difficulty of Forgiveness

This week, it felt like we all woke up one day in a duller universe, without one of the greatest singer/songwriters to ever walk this earth: John Prine. He was our Artist of the Month in May 2018. His new album at that time, The Tree of Forgiveness — it would be his last release — wasn’t a “victory lap” for the legend. It was one of his greatest works.

So this week, we re-shared that feature in memory of and honoring a man who changed the lives and the music of each and every one of us, whether we knew it or not. [Read]

The Georgia Sea Island Singers: Kept Alive by Song

Are you familiar with the Georgia Sea Island Singers? Bessie Jones was one of the more famous singers among them. Song collector and folklorist Alan Lomax documented their slave songs, sharecropping narratives, children’s play songs, gospel tunes, and old folk dances during his time on Georgia’s St. Simons Island — first in the ’30s and again in the ’60s. It’s another example of this country’s vast and diverse musical traditions, many of which go forgotten or undervalued. [Read more about the music of the region]

I Am A Poor Wayfaring Stranger: 20 Versions of an American Classic

To wrap up the week, we chose a long read of the day that’s more of a long listen of the day. A truly unparalleled song in western folk traditions, “Wayfaring Stranger” has been covered and recorded by so many artists. In this post from the BGS archives we collected quite a few notable versions, by many of our favorites and some of the biggest stars on the planet. Who sings your go-to rendition? Let us know in the comments. [Check out the full list]

 

Jake Blount, “Goodbye, Honey, You Call That Gone”

Posted on by Justin Hiltner

The title of banjoist, fiddler, and ethnomusicologist Jake Blount’s upcoming album, Spider Tales, is a reference to Anansi the Spider, a folklore character of the Akan people of West Africa. Says Blount, “The Anansi were tales that celebrated unseating the oppressor, and finding ways to undermine those in power even if you’re not in a position to initiate a direct conflict.” 

With such a deft, succinct mission, Blount takes a vibrant and dense, harlequin cultural tradition — which has lived on across the African diaspora, brought to the United States and colonies in this hemisphere by enslaved Africans — and applies it to a collection of old-time tunes in a way that’s intuitive and digestible. Without oversimplification or homogenization to achieve broader “appeal,” these songs and these instruments speak to much more important lessons and narratives than the average old-time record.

Take for instance “Goodbye, Honey, You Call That Gone.” A tastefully unadorned tune, performed by Blount on banjo and percussive dancer and scholar Nic Gareiss, it comes from Lucius Smith, a Black Mississippi banjoist recorded by Alan Lomax first in the ‘40s. “Smith played a steel-string banjo rather than a nylon-string one like mine,” Blount explains. “But tuned all the way down to the same pitch. The looseness of [his] strings causes the pitch of each note to waver as he plays it, imparting a ‘wandering’ quality to the melody.”

Wandering, a condition not uncommon among diasporic communities, or Appalachian musical traditions, or queer folks, or movers and dancers, is not only communicated here in the tune’s title, and its delightful, lazy half-tones and breaths of quarter-tones, but also in the syncopation, virtuosity and musicality of Gareiss’ feet playing off Blount’s clawhammer. 

Above all of these, the epitome of Blount’s Spider Tales may be the intention with which Blount and Gareiss approach creating and music-making together, providing an indelible benchmark by which we can better learn to queer old-time and string band music while telling its true, unabridged history, and centering Black, Indigenous, and non-white stories — all with the same treepling toes and fretting fingers.

Editor’s Note: Blount and Gareiss will be featured in the Bluegrass Situation Presents: A St. Patrick’s Day Festival at New York’s New Irish Arts Center, participating in an opening night jam session with clawhammer banjoist Allison de Groot and fiddler Tatiana Hargreaves on March 17 as well as a headlining performance on March 18.

Ranky Tanky Takes Gullah Culture Around the Globe

Posted on by Editor

You don’t need to know the first thing about Gullah culture to appreciate Good Time, the second album by the South Carolina quintet Ranky Tanky. But each song provides a short lesson on this little-known corner of American music.

Take “Sometime,” an absolute jam that’s so fast, so breakneck that you have to wonder how the musicians can keep up with it. The rhythm section sets the white-knuckle pace, with drummer Quentin Baxter playing his snare like he’s an entire fife-and-drum band and Kevin Hamilton’s nimble bass adding a percolating low end. Vocalist Quiana Parler instigates a boisterous call and response with her bandmates, hitting high notes like she’s in church. Charlton Singleton’s trumpet snakes fluidly around the other instruments, while Clay Ross interjects a quick guitar solo that sound like New Orleans by way of Mali.

Delirious and joyous, “Sometime” presents all the individual elements of Gullah music, tracing a lineage through the U.S. and back to Africa. Never as popular as zydeco in Louisiana or rural blues in the Delta, it nevertheless has a unique sound, at once fresh and familiar as the instruments interact energetically with each other. Gullah culture developed along the South Carolina coast and on the Sea Islands, extending down into Georgia where it became known as Geechee culture.

It is a culture weighted with history, but perhaps the most remarkable thing about Ranky Tanky is how they work around that history, taking it into account but never letting their music settle into a revivalist vein. Good Time lives up to its title by sounding perfectly present tense. “We have a good time, as a band,” says Quiana Parler. “When I deliver these songs, I’m having so much fun onstage.”

They have taken that joy around the world, too. When they spoke to the Bluegrass Situation, the band was sitting in a hotel lobby in Madrid, where they were enjoying a day off from touring and getting ready to take in the sites of Spain.

BGS: Do audiences respond differently to your music in Europe than they do in America?

Clay Ross: Our experiences at festivals in Europe have probably been among our best gigs ever. The audiences are engaged on a different level. They’re really invested. We’re a band that maybe they’ve never heard of or seen, because in a lot of cases it’s the first time we’re playing that city. But when we do a crowd participation thing in our show, you can see every person engaging with the music, from the front of the stage all the way to the back of the room. It might be 5,000 people, but they’re all right there with you. It’s been a pretty powerful thing. I don’t know if there’s a greater cultural appreciation for music here or perhaps we’re more novel here than we are in our own country.

Quiana Parler: The support at home has been unbelievable, but overseas it’s completely different. They appreciate you differently. We don’t take any of it for granted, though. We’ve played only five or six times at home in the past five or six years because we’ve been so busy. What a blessing.

CR: By far the vast majority of our performances have been in the U.S., so we don’t have as much to compare it to. But the two dozen concerts that we have done over here, every single one of them has been sold out. And every single one of them has been met with an overwhelming response. We try to make our live shows exciting. We’re a touring band, after all. We’re live performers and improvisers, so every concert is a different event.

That seems to make the music very urgent and immediate. The new album doesn’t sound like a revivalist project.

QP: That’s our duty, I like to say. It’s a way of life for us. We went into this with good intentions — to get the message of the Gullah people out there internationally — and I think when you go into a project like this with something positive, you really get what you put into it. When Clay brought the idea for this band to us, we decided that we had to figure out a way to get the message across and have it be relatable. It couldn’t get lost in translation. So we had to remain true to the Gullah culture. We couldn’t sugarcoat anything. We had to make it very authentic.

CR: One thing I think is very special about this band is that we have different perspectives on that culture. Four of the group members are descendants of the culture and have their own unique cultural experiences growing up. I myself grew up around it and consider myself a disciple of the music, but I’m not a Gullah descendant and I’m not integrated into it the same way. I think that process has been special for us, because it allows us to see things in fresh ways and to qualify those ideas against actual experiences. But most of all we just want to make sure we honor and respect the Gullah culture.

Do you find that people are familiar with Gullah culture? Do they know where you’re coming from?

QP: Not really. People know about zydeco and other cultures, but we’ve never had much focus on the Gullah community, which is the root. But people are very open to it and very intrigued by it. They want to know more, which is a good thing. It’s been received very well, thank you Jesus.

Why do you think Gullah culture has been ignored?

QP: I have no idea. I don’t know. It’s not in history books either. I didn’t learn about this in school. Somehow it got put away. It’s sad.

On both of your albums, you’re going back and finding older songs to add to your repertoire. What is that process like?

CR: I brought a lot of that repertoire to the group for their consideration. I’ll bring in a field recording or some ideas based on research that I’ve done. We’ve studied the music of Bessie Jones, the field recordings of people like Alan Lomax. He and other folklorists visited the Sea Islands in Georgia and South Carolina and created books and recordings of that material.

Those places were so remote, so geographically isolated, so those songs and traditions would have been passed down through a hundred years or more of oral tradition. Now things are changing with technology and those places aren’t so isolated. It’s become a little more difficult to preserve those traditions, so we want to honor the people who passed this music down through so many generations while adding our own voices.

What is your background with Gullah music?

QP: It’s the church! It’s all embedded in the church. Most of us grew up in church and that’s where we learned a lot of these songs. There might be a few differences in the words or the rhythms of a song from one church to another, but it’s still the same. That’s how it’s been for generations and generations, and I’m still passing it down to my children. My son is 11 years old and playing drums in church. They’re playing the same songs that we grew up singing. It’s a little different with the millennials, but it’s the same thing. It’s in their DNA. My son was born into Gullah culture on his dad’s side, so it’s in his blood.

CR: When I came to the band members three or four years ago, it was maybe more of an academic idea: Let’s do these specific public domain songs with these unique arrangements and put our own spin on them. It was very specific material. What I think has been the most special thing about evolution is that with this new album, we’re writing our own songs inspired by just spending time together and playing concerts together. Our goal in the writing process is to create a seamless bridge between the traditional material and our original material. If you hear it and you think something doesn’t fit, that would represent a failure on our part artistically. We’re very conscious of that during the writing process.

What is that process like? Is it something where one of you brings ideas to the band, or are you working these out together?

CR: A lot of the material — I would say the frame of the house — might start with Quiana in soundcheck. Maybe Kevin [Hamilton] starts a riff on his bass and Quiana sings a line, then from that point something that just feels good can be the flame that starts a fire. We start to shape it, and everybody contributes. Everybody designs their own parts and everyone contributes to the shape of the songs. I end up writing a lot of the words, but that’s just something I’ve always liked to do. It’s a way I can contribute.

What can you tell me about the song “Freedom”?

QP: The idea for “Freedom” is something I came up with because of something I was going through personally. And it just so happened to coincide with adversity that other people have had to deal with. African people have always dealt with adversity. We all want the same thing at the end of the day. We all want freedom. That’s something Clay emphasizes in the lyrics—that struggle for freedom.

CR: When Quiana came up with that idea for “Freedom,” I went home and wrote ten verses about that idea. Then we ended up picking up three or four that worked the best. It’s a bit like that. But everybody contributed, and that’s something I’m grateful for. We’ve had this amazing opportunity to align our powers.

Dealing with adversity and struggle seems to be a theme on the album. “Beat ‘Em Down” is a good example. It sounds like a violent phrase, but the song clarifies: “Beat ‘em down with love.”

QP: Kill ‘em with kindness. Hate is such a strong word, and I’ve always [believed] that you love someone instead of hating them. You love the hell out of them! You don’t fight fire with fire. You reciprocate with love and compassion. That’s the only thing you can do.

Lede photo credit: Sully Sullivan for Garden & Gun Magazine

Church photo credit: Peter Frank Edwards

Uri Kohen Unites a World of Music at Westport Folk and Bluegrass Festival in Ireland

Posted on by Editor

This summer, BGS UK is celebrating the festival makers – the men and women who put their time, their finances and their sanity on the line to bring us the music we love. For the past decade, Israeli-born Uri Kohen has been flying the flag for roots music in the west of Ireland with his Westport Folk and Bluegrass Festival in County Mayo. What started out as a labour of love has become an event that draws people back, year after year, from across the globe. We caught up with Uri to find out more.

BGS: Uri, describe your hometown of Westport for those of us who haven’t been there.

It’s beautiful! It was voted as Ireland’s best town to live in and we still very much hold that title. It’s particularly famous for the mountain overlooking the town, Croagh Patrick, where St. Patrick sat 40 days and nights and banished the snakes from Ireland. We’ve got some of the best restaurants in the country, and they recently built an entire cycle lane all the way round called the Greenway which brings people in droves to ride their bikes. Brilliant pubs, too.

But it’s not where you’re originally from.

No, I grew up in a kibbutz in the west of Israel.

Is there a bluegrass scene in Israel?

Not particularly. I’d never heard bluegrass before I came to Ireland. But in the 1970s an English couple moved to a kibbutz called Ginosar, and they started a festival called Jacob’s Ladder. It was focused on Anglo Saxon music, so there was English folk, Scottish ballads, and American folk too. There was even a massive scale square dance! They’re still running it and it’s a super cool festival. You do hear bluegrass instruments getting into Israeli music now – pop albums with banjo.

What were your musical influences, growing up there?

My parents were socialists so the music they listened to in their early 20s was real workers’ music. My dad had spent two years in the US so he was influenced by that; he researched Alan Lomax and was a big fan of Leadbelly! And of The Weavers, Johnny Cash, and Peter, Paul & Mary… Pete Seeger came to Israel in 1964 and my dad actually got to meet him. But when I started stealing my parents’ records I chose the Bob Dylan and the Leonard Cohen.

You mention that they were politically inspired by the folk artists. Was there a lot of music making on the kibbutz too?

Yes, but bear in mind that most of the people that lived in my kibbutz were immigrants from Eastern Europe, so at that time Israeli music was heavily influenced by Russian music, led by accordion, clarinet and fiddle. The accordion was the main instrument and it’s still very popular to do public singing there – people pay good money to go and sing along with someone who leads them in communal singing. My granddad, who came from Austria, had played in a mandolin orchestra when he lived there, and I have a picture of him doing that which is cool.

You didn’t want to be a musician yourself?

I couldn’t play so I became a sound technician, which is the Failed Musician Syndrome. I loved rock and roll, and even as a little kid I was DJ-ing for friends and at school parties. I didn’t have equipment – I just used to sit all night and tape the songs from the radio. The ability to shape people’s mood by playing them good tunes is something I love to this day. Then at 14 I joined a sound company in my local village and I became fascinated by speakers and microphones. I really learned my craft touring the former Soviet Union as a sound engineer for the Israeli army’s bands. We had to work with whatever equipment we found there, and it wasn’t much.

Uri Kohen

How did you end up moving to Ireland?

It was like an actual dream. I woke up one day when I was about 16 with this epiphany and told my parents I was moving to Ireland. I didn’t know much about Ireland at all but I was charmed by it. Once I had the idea it was where I wanted to be, I read books and watched films about it and as soon as I saw The Commitments I knew that’s the way I wanted to live my life. Own a pub, live in the countryside. So that’s what I did! I flew to Dublin on a one-way ticket. I’m sure my parents were upset about it, but then again, my father went to kibbutz which wasn’t what his parents raised him to do… They’d taught us to do our own thing and so in a way they were probably proud of it.

Westport seems like a pretty remote part of the country to end up in.

There was an Israeli man by the same name, Uri, who lived here, and I knew of him, and he’d said sure if you’re in Ireland come over for a look. I went down and stayed in his house for three weeks! Within a week or two I got a job in a pub, and about the same time I met Leesa — who is now my wife. I don’t believe in fate but still, I couldn’t believe I ended up here, and that everything just worked out so well.

So you moved to Ireland, knew nothing about bluegrass — and now you run the country’s biggest bluegrass festival. Explain.

Well, I’d been running pubs and I’d almost left music production behind. Then one year some friends asked me to help them put on a Kurt Cobain tribute night and suddenly we had 200 people and six bands, something this small rural town had never seen before. Until then we’d just had a local band called the Kit Kat Boys because they’d play two songs and have a cigarette break. It inspired this idea to really develop the music scene in the town with a strong emphasis on production values and quality acts.

Anyway, I had the idea of doing a festival in the style of The Band’s The Last Waltz. I was imagining music like the Grateful Dead, and then someone said, “Why not do it with bluegrass?” I said, “I don’t have a clue what bluegrass is, but let’s do it.” And the great thing about Ireland is that the bluegrass family here is so keen that they came in droves. I couldn’t believe it. I remember the campers arriving on Thursday… I was so confused. I said “We don’t start til tomorrow!”

What has running the festival taught you about Irish bluegrass?

First of all it is way bigger than what we think. Both from a musician’s perspective and a fan’s one. Second, you don’t need to be an expert to enjoy this stuff. When I came to this music Bill Monroe and Lester Flatt meant nothing to me. What’s important for the crowds is that the acts are good — not whether you play Kentucky-style or California-style.

Festivals are famously risky from a business point of view. Did you ever feel out of your depth?

In the second and third years I lost a lot of money because I was determined to book the best bands I could. But the response was amazing and it just grew and grew. I think I hit the jackpot choosing this style because these musicians want to play all the time. I brought the Loose Moose String Band from Liverpool and they almost played for 72 hours straight. And I’ve seen Tim Rogers — who’s the number one fiddler in Ireland and the managing director of the festival — once do a session for 11 hours solid.

Every night we have a gala concert but everything other gig is free and bluegrassers are so approachable that seasonal musicians who just have a fiddle lying in their house can come and join the sessions with the headline acts. It’s like playing on the street with Bruce Springsteen – when people see it for the first time they are blown away. For instance, in 2012 Roni Stoneman played an afternoon set, and there was a young feller, 13 years of age. Roni, in her 70s, plays “Dueling Banjos” with him. He returned to the festival year after year, and now he’s one of the most sought-after banjo players in the country.

So who excites you in this year’s line-up?

Brennen Leigh and Noel McKay, a country folk duo from Austin, Texas, are going to close the main stage on Saturday night with some special guests. And I can’t wait to see The Local Honeys, a duo doing old-time music from East Kentucky, doing a gospel hour on the Sunday morning. We’re also bringing over a six-piece from Alaska called Big Chimney Barn Dance, and Blue Summit from California, with the brilliant AJ Lee. It’s their first-ever visit across the water! There’ll be sixteen different acts including bands from Paris and the Netherlands and of course Ireland and the UK.

Sounds like you’ve got the beginnings of your own Bluegrass Eurovision.

As I like to say, it takes an Israeli man to bring a French band to play traditional American music in Ireland. I truly believe in world peace through bluegrass! We have all the worlds’ problems sorted here.

The Giving of Voice: A Conversation with Moira Smiley

Posted on by Editor

There’s a video on YouTube of Moira Smiley leading a gathering of more than a thousand high schoolers in her voice-and-body-percussion arrangement of blues great Lead Belly’s “Bring Me Little Water, Silvy.” “Sing with our outside voices!” she exhorts them. No matter where she is, she’s all about singing out, using her voice, encouraging others to use their voices, to sing out loud.

Smiley definitely uses her outside voice, and a few other voices, on her new album, Unzip the Horizon. It’s a bracingly wide-ranging set of original songs drawing on everything from her experience in chorale work to explorations of Eastern European folk music to her time as a touring singer and percussionist with boisterous pop experimentalists Tune-Yards. Tying it all together are with two traditional American songs from the repertoire of blues singer Sidney Hemphill Carter, as recorded in 1959 by folklorist Alan Lomax.

She also enlisted an impressive roster of other voices for Unzip: Leah and Chloe Smith from Rising Appalachia, English neo-traditionalist Sam Lee, folk-and-more duo Anna & Elizabeth, Seamus Egan of the Irish-American band Solas, banjo innovator Jayme Stone, and participants from the Calais Sessions — a recording project with international musicians working with refugees, many of them unaccompanied children, living in hardship of the Calais “jungle,” a makeshift encampment in France.

And then there’s Tune-Yards’ life-force, Merrill Garbus, partnering on the rhythm-forward “Bellow,” which serves somewhat as the album’s mission statement: Please don’t give up. Please don’t hide your voice. So many people did not have that choice.

Smiley has lived by those words, taking seemingly every opportunity to explore musical and cultural avenues. In addition to her work with Tune-Yards, Solas, Stone, and the Los Angeles Master Chorale, she’s been featured on jazz pianist Billy Childs’ acclaimed tribute to Laura Nyro; studied and sung music ranging from the compositions of 12th-century abbess Hildegard Von Bingen to 20th-century sonic revolutionary Karlheinz Stockhausen; and sought and shared songs and sounds in such spots as a rural Ireland, rural Appalachia, and refugee camps in Europe, where she has volunteered with the humanitarian organization Expressive Arts Refuge.

And for more than a decade, women’s ensemble Moira Smiley & VOCO has mixed scintillating vocal harmonies with innovative use of various acoustic instruments and body percussion, their 2014 album, Laughter Out of Tears, diving into songs from Scandinavia, the Balkans, and Appalachia, along with originals inspired by those traditions, a Robert Johnson tune, and a moving version of Woody Guthrie’s ever-poignant “Deportees.”

All of that is artfully integrated into Unzip the Horizon, the work of a significant talent finding new possibilities in her voice, literally and literarily. Or as she and Garbus sing on “Bellow”: You ask me why I sing softer now. Did the world beat me down? This is the way we call the unknown, lift the veil to the other side.

There’s a word that’s in the lyrics of at least four songs on this album: broken. Do you see singing, music as a way to repair breaks in the world?

First of all, I love the word “broken.” And I love the idea of it because, from decay and brokenness, always come the new things. But also it’s that reminding ourselves to look around and see all the ways we’re broken. We’re often pushing forward, trying to ignore what’s broken. I’m interested in the compassion of noticing the broken and, yeah, trying to heal it — and realizing that some of it we can never heal.

And music has a role in that?

I think so. Sometimes I think music is just child’s play and has no power. But when I look out at a group of kids that are moving together, singing, as I do with all this chorale stuff, and feel that pride and joy, that’s palpable. Music does have a way of lifting us up together. That’s obvious, right? I don’t know if it changes the world. I feel super-cynical about it, but also hopeful that I’m making a difference.

It’s about giving voice to people’s stories.

It’s true. There’s a lot of evidence in the traditional songs that you make a difference with the singing. Some of the Balkan songs, a lot of Bulgarian songs are about lamenting the role of a woman — that she’s powerless to say where she goes and who she loves. The songs express the powerlessness and, at the same time, acknowledge the roles of the woman and also empower her.

And music has been a force for overcoming oppression — the “Singing Revolution” in Estonia, the role the rediscovery of folk music helped restore national identity in Hungary and elsewhere as they broke from Soviet domination.

As a force against colonialism, it can be very powerful, and that’s across the board. I was just reading Maria Popova. She does Brain Pickings, every week sends out a collection, writes articles with tons of literary references, everything from Zadie Smith to Camus. She’s incredible. She was talking about how Zadie Smith speaks of “othering,” and the relationship of the “other” to us.

I just wrote another song that talks about anger and fear being in the same room and the polarization we see in our country — anger in the other side because you fear the other side because you don’t understand the other side, which creates a cycle.

What did Merrill Garbus draw from you in your Tune-Yards stint?

She drew on the whole spectrum of my voice and also my physicality, which I loved. I was dancing every night! The percussive aspect of her music got into my bones. The interest I had in body percussion, got to play around for a couple years with her and using the fullest voice was such a pleasure. We were singing at the top of our lungs and dancing, percussively, behind her.

Did you write songs on the album thinking about who would sing and play with you, or did you write first and invite guests after? For example, “Wise Man” sounds tailor-made for Sam Lee.

In that case, the song came first, but I really wanted Sam to sing with me on the album. The song came a while ago and when I was thinking of it — a love story, really — I wanted it as a duo with a man’s voice and thought he would be perfect. I adore Sam.

And “Dressed in Yellow” with Anna & Elizabeth?

I always knew I wanted to have them. I wrote “Dressed in Yellow” on the tour bus with Tune-Yards and always heard Anna & Elizabeth singing those responses. It was really shortly after the creation of the song that they came to mind.

The song sounds like a mix of American “shape note” singing and the playfulness of the kind of things June Tabor and Maddy Prior did with English folk songs in their Silly Sisters duets.

Oh, yeah, totally. It’s in the shape of a child ballad [from England], like “The Devil’s Nine Questions.” [She sings some of it] It’s kind of that ballad form, with the statements and responses, and I threw in a little bridge at the end.

And then Leah and Chloe Smith for Rising Appalachia along with the Calais Sessions performers on “Refugee?”

When I was singing “Refugee,” I forget how the time-line went, but [Leah and Chloe and I] were in touch. We’ve stayed in touch over the years, but were talking about getting together to do something, and that made me realize they’d be perfect, with their social consciousness right out front.

The other parts, with the Calais Sessions, they were doing really powerful, well-regarded work in the Calais Jungle, respected musicians. I had [Anglo-Nigerian percussionist] Sola Akingbola in a friend’s living room with a Kurdish percussionist, Rekan Ibrahimi. Sola is from the band Jamiroquai, and went to Calais to work with the Calais Sessions. That’s a really cool bunch of musicians and they released a beautiful album, too. Everything from Eritrean church songs to Kurdish folk.

You have worked with refugees, yourself, so the inspiration for the song is personal.

I’ve been for the last couple of years going with a group of Americans to teach music, bring medical supplies, volunteer at refugee camps in Europe. It’s called Expressive Arts Refuge. I was invited by Betsy Blakeslee, who has spearheaded this throughout the world. She also worked in the Bosnian war in the ‘90s. She’s interested in using the arts to help others.

When we were in the Calais Jungle, and then were in Athens last summer, there were a lot of Arabic-speaking people there. They also speak their own languages, but Arabic is spoken across cultures, and I came to realize what a vast and ancient music culture that is — and how modern it is. I recorded a lot of young Arab rappers, fully fledged hip-hop artists, but they were also playing ouds and sazzes and all mixed together. That was an eye-opener back into some of the early music work that I’ve done, music from Spain in the 1400s and what happened after that [the expulsion of the Arabic, Moorish and Jewish people]. So here we are again, in a different, but related era of diaspora. What can we learn from the past? How can we be compassionate to each other as these big forces are hurting us and our brothers and sisters?

Do you see yourself as a musicologist or folklorist?

Roughly. I have long worshipped that role, the ethnomusicologist, song collector, for sure. I’ve done it, but I wouldn’t call myself anything official.

But you’ve made a point of seeking out singers and songs all over the world, so you are doing that.

Sitting in a field with the Ethiopian musician Seleshe Damessae, that was one of the earliest mind-blowing experiences for me. Literally, sat in a field in the shade of this tree and he just said, “Okay, I’ll give you some songs.” That was years ago … could have been 18 years ago. Those experiences — in kitchens, at the end of a concert, at a party — that’s where the business is. That’s where the magic happens.

You have the two songs on this album that come from the Alan Lomax archives — “Worried Now,” which is a fairly well-known song, and “Leather Britches,” which is probably less familiar. You play around with both of them in your own distinctive ways.

That comes partially because of this long-time project with Jayme Stone, searching around the Alan Lomax collection. The global jukebox is what Alan named it, and you can look it up at culturalequity.org. Enormous resources. Those two songs are from stumbling around on there. She [Sidney Hemphill Carter] sang whatever she could remember, some blues. And Alan said, “Do you have any songs from when you were a kid?” That’s what came out.

There’s a fiddle tune called “Leather Britches.” When I first brought this song out, I performed it with body percussion and singing for a long time in concerts. It was kind of an outlier for this album, but it’s me playing around — prepared piano and putting weird stoppers on the banjo, more fun and experimental.

Photo credit: DeFurio Photography

The Georgia Sea Island Singers: Kept Alive by Song

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In 1962, an episode of the CBS documentary-style television show Accent featured an in-depth look at the culture of St. Simons Island. Situated off the coast of Georgia, St. Simons is draped in Spanish moss and rife with oak trees, beaches, marshes, and music. The segment followed musicologist Alan Lomax as he guided the show’s host, John Ciardi, around the island, introducing members of the Georgia Sea Island Singers and explaining the historical significance of the area’s musical heritage.

Lomax is a notorious folklorist whose contributions to the world of documentation loom large: He was the first person to record legends like Woody Guthrie and Muddy Waters. For nearly 70 years, Lomax traveled everywhere from Appalachia to Europe to collect and preserve folk music that was passed down directly from generation to generation, with the entirety of his collection now housed at the American Folklife Center at the Library of Congress.

His search for indigenous sounds first took him to St. Simons Island in 1935, where he traveled with fellow archivist Mary Barnicle and writer Zora Neale Hurston. He met musicians like Bessie Jones and the Georgia Sea Island Singers, and made a batch of initial recordings. He later returned to St. Simons in 1959 and 1960 to collect more recordings with improved equipment. The rich tradition Lomax tapped into dates back to the 18th century and comes from West African ethnic groups who were enslaved on the island’s plantations. They brought with them spirituals and work songs that often rely on call-and-response techniques.

“It’s an old continuity, this work-song business along this coast — 250 years, anyway, and of course it goes back to Africa, the continent of work songs to begin with,” Lomax explains to Ciardi during the opening sequence in Accent. The two sit along a riverbank and watch a boat-full of locals, including singers like Peter Davis and Joe Dixon, row inland after a day of fishing. “Africa has special problems: the heat, the jungle, the long distances. The people of Africa have worked out a system of communal work groups that’ll solve their problems for them, and the spark in these groups is provided by the work-song leaders.”

Lomax goes on to discuss how these songs exist for many different types of work — they could be heard on docks, in rowboats, in fields, in houses, and in churches. He believes that it was the tradition of song and dance that sustained the enslaved population when they arrived at these shores.

“I asked an old man once why they sang, and he said, ‘Well, I’ll tell ya boss, you start singing right after breakfast and, when you look around, it’s dinner time.’” Lomax recalls. “The songs took their minds off the rigor of their labor.”

Some of the last slaves to arrive in America landed in the smugglers’ ports on St. Simon and, while on the island, they had little contact with the mainland — meaning their connection to their home traditions remained well-preserved. With the onset of the Civil War, Confederate troops relocated to the mainland and blew up the lighthouse on St. Simons to prevent the Union soldiers from using its beacon as an aid. Soon thereafter, the Union occupied the island, and set up a camp for freed slaves. After the war, the land that thrived on cotton and rice during the plantation era was in disarray, and landowners abandoned their plots once they saw no possibility for profit. In their wake, sharecropping became the system of labor, and liberated slaves settled in an area of the island called Harrington, which is the community that Alan Lomax visited all those years later.

During his time on St. Simons, Lomax documented slave songs, sharecropping narratives, children’s play songs, gospel tunes, and old folk dances called reels.

“Down here in Georgia, you run into the roots of the whole thing. On this isolated island here, you find still alive the kind of thing that was happening in Old Virginia two or three centuries ago,” Lomax says on the Accent segment. “When the slaves encountered the English, Scotch, and Irish reels, they fell in love with those tunes and that way of dancing and they quickly picked them up and adapted them to their own way of doing things … they made these dances their own. They put a kind of rant into the tunes that wasn’t there before.”

One of the singers Lomax worked closely with was Bessie Jones. Growing up in North Georgia, stories of Jones’s grandfather, who was a slave, were passed down through her family. She brought those stories with her when she relocated to St. Simons after she got married and she became one of the foremost keepers of the island’s traditions. While the group existed by the name of the Spiritual Singers Society before her arrival on the island, Jones became the bandleader of the Georgia Sea Island Singers, which also included John Davis, Peter Davis, Mable Hillary, Emma Ramsey, and Henry Morrison. Recognizing the importance of keeping history alive, they worked with Lomax to expose a wider audience to the stories and songs of St. Simons. They booked gigs across the nation, performing on prestigious stages at the likes of Carnegie Hall and the Newport Folk Festival. In 1961, Jones even went to New York City so that Lomax could fulfill her request of recording her life story and music. She became an active figure in the Civil Rights movement, performing in a traveling prayer band that marched with Martin Luther King, Jr.

The Georgia Sea Island Singers have featured a rotating cast over the years and continued to share their rich history of West African descent, with performances at presidential inaugurations and other public ceremonies. It’s only fitting that the very songs that preserved and uplifted generations, in turn, be preserved and used as tools to educate.

“I suspect that it was these songs that gave [slaves] the heart more than anything else to endure the labor they had under the hot Southern sun, 14 hours of day under the driver’s whip,” Lomax poignantly reiterates in the Accent special. “They were kept alive by these songs.”

Photo of Bessie Jones on St. Simons Island by Paul Conklin (public domain).

Music Maker Relief Foundation: Keeping the Blues Alive

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It’s no secret that the South is home to some of the greatest musicians around, past and present. From early bluesmen like Robert Johnson to country legends like Hank Williams, the South has produced some of the foremost forebears to our current musical culture. And while the South has big names a-plenty, it’s also rich with local musicians hoping to keep the region’s musical history alive, often, unfortunately, doing so with little to no recognition.

The Music Maker Relief Foundation was established for that very reason: to, in its own words, “preserve the musical traditions of the South by directly supporting the musicians who make it, ensuring their voices will not be silenced by poverty and time.” Founded in Winston-Salem, North Carolina, in 1994, the 501(c)3 non-profit has grown from a handful of passionate music lovers helping a small coalition of local musicians with simple necessities like securing food and paying bills to a globally recognized entity responsible for working with over 300 artists, releasing more than 150 albums, and spreading Southern music to all corners of the world.

Timothy Duffy co-founded Music Maker with his wife Denise after enrolling in the folklore program at UNC, Chapel Hill. His time working in UNC’s archives led to a chance meeting that planted the seeds for what would become Music Maker. “There aren’t many jobs in folklore,” Duffy laughs. “I was working for the archive and met an old bluesman named James ‘Guitar Slim’ Stephens in Greensboro. Before he passed, he introduced me to a guy named Guitar Gabriel in the early ‘90s. Gabe and I became partners and we put out a cassette. He was a great blues artist. He was very famous in a circuit that was never documented by white folks. It was called the Black Carnival Circuit. So he knew everybody. He knew all the musicians because he’d played in their towns for 40 years.”

Through his time with Guitar Gabriel, Duffy realized there was a vast community of phenomenally talented blues musicians that was virtually unknown to the rest of the world. Even more troubling to Duffy was how many of these musicians were living in poverty. “I soon realized that there was no place for these guys in the music business,” he says. “The blues guys never sold many records. They could barely scratch by a living. You’ve got B.B. King and that’s it. If anyone knows a blues artist after B.B., that’s amazing.”

The contrast Duffy’s own experience encountering countless talented players with the widely held notion that the blues was a dying art appealed to his presevationist roots. “There was this really weird view that the blues was dead,” he explains. “That was clear to me after meeting people like Alan Lomax, Archie Green, and some of the greatest folklorists of our time. It was just another case of politics of culture, of people appropriating what they wanted and keeping it for themselves and putting the culture down.”

Duffy saw the work of these little-known musicians as essential to preserving the musical legacy of the South and worked with Guitar Gabriel, Willa Mae Buckner, Preston Fulp, Mr. Q, Macavine Hayes, and a number of other North Carolina blues players to start Music Maker. A large focus of the organization’s initial efforts was simply providing these musicians with the financial assistance they needed to keep playing. “They were very disenfranchised economically. They were living on $3,000 or $4,000 a year,” he says. “We bought cases and cases of Ensure, because a lot of these guys had strictures in their throats, had nutrition problems. We bought clothes, shoes. We paid electric bills. That’s what it was founded as, at first.”

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Thanks to the group’s passion, it didn’t take too long for Music Maker to begin growing into the internationally respected organization it is today. Word spread throughout the blues community that Duffy and his team were doing good work, and the community rallied around them. “Taj Mahal heard about me in 1995,” Duffy says. “I flew out to L.A. and hung out with him, and he introduced me to B.B. King. B.B. fell in love with the project and took me around London, New York, L.A., and introduced me to all of these influential people like the Rolling Stones, Dan Aykroyd — wonderful people that supported the organization. That was our start. Now we’re here, 22 years later, and we’ve issued over 300 records.”

That increased notoriety for Music Maker has, as Duffy and his team hoped, also brought newfound fame and success for the artists involved. “A lot of times, in these small communities, that elevates them greatly,” Duffy says of Music Maker’s artists. “They go from this obscure guy that lives in an old trailer, now, to an international figure in their community that has played Carnegie Hall, Lincoln Center, traveled all to Australia, France, Argentina. That elevates interest of the music and it helps them in their mission to keep this music alive and vibrant in their communities.”

While Music Maker has been an invaluable resource for older blues musicians like Ironing Board Sam and Pat Wilder, it’s also played an integral role in developing the careers of a number of emerging and newly established roots artists. Newer artists Music Maker has worked with include Dom Flemons, Spencer Branch, Cary Morin, and, perhaps most famously, the Carolina Chocolate Drops. “When I learned that the Carolina Chocolate Drops were learning from Joe Thompson, an old banjo player from right down the road, I went and saw the performance,” Duffy says. “We took this small, fledgling group that barely knew how to play instruments to a Grammy-winning phenomenon, that really did quite well.”

In addition to artist advocacy, Music Maker has kept busy over the years with all kinds of projects, including a photgraphy exhibit (“Our Living Past”), a book and CD (We Are the Music Makers), and the Music Maker Blues Revue, a touring group that has recently played as part of Globalfest at New York’s Webster Hall. “Gabe and I started [the revue] back in the early ‘90s,” Duffy says. “When we go play Lincoln Center or jazz festivals, we bring all these guys on stage and do a revue show. That cast is ever-changing as people pass away.”

Upcoming projects include a fundraiser to purchase instruments for the town’s prison bluegrass band and a new blues club set to open at the Durham Bulls Athletic Park, the latter of which has support from Durham Bulls owner Michael Goodman and his family. “They started a new brewery called Bull Durham Beer,” Duffy explains. “Right by the box office, they’re opening a blues club. For every beer that you buy there at the taproom, they’re giving Music Maker a dollar and also providing a budget for us to hire Music Maker acts. I think it’s going to be the nation’s greatest blues club because it’s one of the only places you’ll see these kind of guys playing. “

It sounds like a lot, but the folks at Music Maker see their work as a labor of love — one inspired by their deep admiration for Southern music history and the musicians sacrificing it all to keep that history alive.

“All music is from the South,” Duffy says. “All modern music. There’s not one popular form of music that doesn’t trace its roots back squarely to the South. The blues, bluegrass, pop music … it’s America’s greatest legacy to the world. It’s better than the Colt .45 or whatever guns we invented. The music is the greatest thing we’ve done.”

Lede photo of Eddie Tigner by Tim Duffy

New Alan Lomax Materials Now Available Online

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It’s no secret that Alan Lomax is a hero of ours here at the BGS. We’ve spoken with modern musicians like Sam Lee about the immense influence of the famed folklorist, as well as taken a trip or two through Lomax’s digital archives. That first foray into the digital world of Lomax yielded all kinds of goodies, like a Lead Belly concert poster from 1950 and an interactive map of Louisiana musicians playing and performing in 1934. 

We pulled those materials from a number of sources, including Lomax1934.com and the Association for Cultural Equity. We also spent a great deal of time surfing the Library of Congress’s online archives which, as of last month, just expanded its collection of Lomax-related content.

The new collection, which adds over 300,000 pieces to the Library’s Lomax archives, is culled from the Lomax family’s papers, so you can now feast your eyes on thousands more letters, writings, and research documents. The new material is housed in the same location as the some 25,000 pieces that were made available when we first began digging around in the digital Lomax realm. 

We’ve yet to make it through all 300,000 new additons, but we’ve already found some pretty cool pieces. Here are some of our favorite finds so far. Get to digging!

A transcript of Lomax’s interview with folk singer Vera Hall, conducted for The Rainbow Sign: A Southern Documentary in 1959. See the full transcript here.

John Henry Faulk’s Master’s thesis, “The Negro Sermons,” circa 1940. See the full document here.

A 1945 letter from Woody Guthrie to the Lomax family. See the full letter here.

A birth announcement for Woody Guthrie’s son, Arlo, circa 1947. See the full announcement here.

Transcript of a presentation, “The Homogeneity of African-New World Negro Musical Style,” by Lomax to American Anthropological Association in 1967. Read the full paper here.

Script for Lomax’s 1953 play, The Big Rock Candy Mountain. Read the full script here.

All photos via Library of Congress

Cool Shit from the Library of Congress

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In the past, we've taken you through Alan Lomax's online archives. Now, we'd like to take you on a digital journey through the vast collections available to the public through the Library of Congress's online collections. You could spend weeks going through all the site has to offer, but we've culled a few of our favorite roots-related items for your perusal. 

Dolly Parton and the Roots of Country Music: A Timeline

The Queen of Country Music, Dolly Parton's influence on the genre is endless. Take a look at major points in Parton's career — like in 1953, when she crafted her own guitar out of used instrument parts — from her birth through the mid-2000s. Check out other Parton features, like this look at the musician's relationship to copyright.

Quilts and Quiltmaking in America, 1978-1996

Quiltmaking is a major American art form, one that especially took hold in the Appalachian region. The Blue Ridge Parkway Folklife project documented major strides in quiltmaking in the late 20th century, a revival in the art in the Virginia and North Carolina regions.

The Amazing Grace Collection

Perhaps one of the best known songs of all time, "Amazing Grace" has been recorded by countless artists, from Johnny Cash to Elvis Presley. This collection highlights some of the most important versions of that historic song.

California Gold: Northern California Folk Music from the Thirties

This set houses 35 hours of folk music from the Northern California movement of the 1930s, and showcases a wide range of languages, ethnic groups, and musicians.

Letter from Alan Lomax to Pearl R. Nye

We'd be remiss if we didn't include one item from Lomax, and this letter to Captain Pearl R. Nye shows both Lomax's kindness and his genuine interest in broadening his collections.

Squared Roots: Sam Lee Follows the Footsteps of Alan Lomax

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In his work collecting field recordings and documenting oral traditions of roots music, Alan Lomax captured the history of a nation — of a world, really — as it was happening. Lomax learned the trade from his father, John, and carried the torch forward, moving in circles that included Woody Guthrie, Lead Belly, Pete Seeger, Burl Ives, and myriad other singers — many of whose names were never known, though their contributions were no less vital in Lomax's eyes and ears. Because his work was necessarily integrated racially, Lomax was the target of investigation and scorn during the mid-century years of McCarthyism and civil rights struggles. He, nevertheless, found ways to carry on with his mission, leaving a massive trove of historical documentation as his legacy.

English folk singer Sam Lee has taken it upon himself to adopt a similar vocation, learning and recording old world songs from Gypsy and Traveller singers in the UK, including Stanley Robertson, May Bradley, and Freda Black. Much like Lomax, Lee gets the job done by keeping one eye on the past and one on the future, using whatever technology he can to best capture these traditions before they are gone. His latest album, The Fade in Time, stands as a testament to his passion and respect for not only the old-time music, but his own duty as its keeper. 

It's pretty well impossible to quantify the importance of Lomax's role in music history. From your perspective, what does his work mean — to you and the broader roots music world?

I think, firstly, it’s important to say I will probably never fully understand or appreciate the impact he made on the world, for that is to understand the enormous social revolution that happened in the U.S. and world over the '50-'60s and before and after. How he brought such a formidable energy and determination to the task of documenting the cultures of America, but also the rest of the world. The care he brought to this endeavour and sense of importance and value … to give voice to the outcasts, the marginalised, the poor, the persecuted, the outsiders. How, through his deep love of people and ability to converse with anybody on their level — combined with his weight as an academic, as a charismatic leader — how he focused the attention of a nation on the treasure on its doorstep.

The responsibility he took in the legacy of his father was such a huge task with cultural divides and technology all working against him. Now, in a time of supposedly progressed cultural assimilation and technology as good as one could ever dream of but facing the cultural ecocide and extinction we see ahead of us, I feel the Lomax journey is one to reflect upon as a reminder of the need to protect, conserve, and celebrate the beauty of self-made, localised, home spun, informed, and unaffected culture on both U.S. and UK shores — but also across the world where the great vanishing is happening, the huge forgetting of the old ways. Lomax married old world creativity with the possibilities of technology and popularisation in a ground-breaking way that’s still possible as long as we keep listening to the old ones!

In the early 1940s, he was pushing against the boundaries of race and class with his presentations, and he felt the establishment push back. But he saw that as part of his calling because a documentarian has to approach the world with equanimity and objectivity. Is that how you view the job, as well?

Nicely put. And, yes, as a "documentarian" (I’ve never been called that, by the way, but I like it, so thanks!) I think the issues are not about the establishment pushing back so much as they are generally very embracing of the work I and the Song Collectors Collective do. The challenges today are about making it financially feasible to execute this sort of research not being in an academic institution and doing it in such a way that serves the communities as well as the multitudinal interests of the outside world.

But, yes, the need for equanimity is constantly there when faced by both the regular failure in the searching for old tradition bearers, the occasional rejection, apathy, or resistance from the communities toward the work due to much more serious social issues they’re facing. But most of all what troubles me is the reactions from some of the institutions that should be endorsing and supporting the work and the establishment within the folk community. Sometimes I think those that are supposedly endorsers of folk culture seem to care so little for the communities that have kept it alive and honouring the keepers of the lore. This frustrates me a little.

Lomax spent most of the 1950s in Europe to avoid the House Un-American Activities Committee. By the time he died, his FBI file contained more than 800 pages. But he never stopped his work. Can you imagine how it must have felt to get tangled in the “Red Scare” or something similar?

It’s funny because the consequence of the Red Scare was that Lomax spent a lot of time in the UK recording our singers and the documents of which have had great impact on the preservation and popularisation of our traditions and repertoire, so it was very much in us Brits' favour. However, the folk singer's responsibility is to be fighting back against institutional or political insanity, and I am lucky that I may never live to experience such unbelievably systematic vilification by the state. In my mind, though, the subtle evils of governmental policy and corporate ravages are as devastating and corrosive as they eat away at community.

Ironically, the effect of the Red Scare was to galvanise the people into a formidable force of solidarity like we have never experienced. I am not sure how huge the collective voice of opposition is today at the slow erosion of our civil liberties. Maybe one already exists, but I hope one day there will be a file on me somewhere. I won’t have done my duty, if i haven’t challenged the regime enough to gain some sort of "listing."

Of all the amazing sessions he documented, which ones would you have wanted to witness?

Ouch! This question hurts to think about. I longed to wonder what sitting in on those Jelly Roll Morton recording sessions would have been like as that was, in my mind, a phenomenal meeting of two worlds and a transmitting of such a principal memory of the birth of a musical genre. But also, having spent a lot of time with Shirley Collins — the English folk singer and ex-lover and collecting assistant of Lomax — she tells me endless stories of their time together recording singers on their porches and, in some ways, I feel like I was there vicariously through Shirley’s telling of stories.

While I was at the Library of Congress in September 2015, I was reading some of his diaries and of the numerous recording situations he found himself in. The one that stands out was an episode of him gathering a whole crowd of Black American workers in this old shack and recording the songs of some of the best entertainers amongst them … each one stepping up, or being pushed up to sing something or play a tune. I am not sure if it was the way he described this dark room crowded with faces piling in to see this single white man record their music, their faces gleaming out from the darkness, the sense of uncertainty and fear, yet also the compulsion to record and commit this precious music that they themselves were probably not aware of its cultural wealth, depth, and evolved brilliance. Everything about the way Lomax described this experience and the joy that came from them tentatively sharing and being acknowledged and their songs valued seemed like such a magnificent mini revolution … this idea of Lomax going to each singer one by one and letting them know how very special they are … I think that is radical!

He clearly understood his place in history, even as it was unfolding around him. Do you have a similar sense, as you attempt to capture the oral traditions of your world?

Yes, I very much do and, with that, goes an immense sadness alongside the privilege. It’s like sitting near a rare white rhino or some vanishing beast, powerful and majestic, feeling the vibrations as it moves and breathes, knowing that when imminent death arrives, no one else will ever get to feel the ground shake beneath it or smell its unique breath, feel its presence. The old singers I get to meet and record are the last of the old world. They are fading custodians who sit at the edge of this great, nearly forgotten tradition and, when I leave, I know I may never see them again as is sometimes the case, returning a year later to find they have passed on.

What is left is a musical and cultural silence filled only with the noise of cheap MP3 downloads, karaoke-style music devoid of any muscle or memory. I guess that is where my responsibility as being the artist steps in and is ever more necessary — to take the essence of what I have experienced and develop it into new, informed, and "acceptable" music that can survive in the modern-day campfires and porches of musical appreciation — the mobile phones, earbuds, and YouTubes of planet Internet.