Artist:Larry & Joe Hometown: Durham, North Carolina Song: “Linda Barinas”
In Their Words: “’Linda Barinas’ is a song so well known that most Venezuelans can sing along.
“Eladio Ramón Tarife composed ‘Linda Barinas’ to honor his homeland, Barinas. It’s part of the Llano region and where this style of music, llanera, originated.
“The typical música llanera rendition would include harp, cuatro, maracas, bass and vocals, which makes our harp and banjo version quite unorthodox. Nonetheless, many Venezuelan traditional musicians have taken note of how seamlessly the five-string banjo melds with their instrumentation.
“Though Venezuela and Appalachia are thousands of miles apart, our folk traditions aren’t so different, and the sounds of our strings come together like old friends. Who would’ve thought?” – Joe Troop
Artist:Cup O’Joe Hometown: County Armagh, Northern Ireland Song: “Weathered & Worn” Album:Why Live Without Release Date: June 16, 2023
In Their Words: “All of us in the band take much inspiration from the areas we have grown up in, especially us three siblings who had spent most of our life in County Armagh, which is labelled the Orchard County of Ireland. So, there really had to be a song on this new album featuring our awe and love of trees.
“This song was written from the viewpoint of someone who is asking how this huge tree outside his window continues to stand firm and grow strong amidst the storms and the many years it has seen come and go. They are glad that its branches have sheltered their grandkids, and likely their great grandkids, but there is still a restlessness, an uneasiness, that someday, they, and it will stand no more. ‘But when I’m gone, we’ll still cry out together shouting, just waiting for the day of truth.’ The quietness and questions go hand in hand, to point us to the greater picture — that we can live in the hope that all things will be made new.” – Tabitha Benedict
When a craftsman pauses to reflect, students of all skill levels benefit from the lesson. Alison Brown’s latest album, On Banjo, released May 5 on Compass Records and is a masterclass; it’s also a study on where the instrument has been and where it’s going.
Brown is a Compass co-founder and a GRAMMY Award-winning artist and producer. A self-described “lifer” in the bluegrass community and an IBMA “First Lady of Bluegrass,” she eagerly explores what the five-stringed instrument can do outside typical genre parameters. The new record is packed with star-studded duets with comedian Steve Martin, mandolin player and fellow First Lady of Bluegrass Sierra Hull, and fiddle legend Stuart Duncan.
The result is a varied, rich track list we couldn’t wait to ask Brown about.
BGS: Let’s walk through some of the tracks and collaborations on On Banjo. What kind of music inspired the duet with Anat Cohen?
AB:Anat Cohen is a clarinetist; she was born in Israel and lives in New York, but she’s well-known in jazz circles for Brazilian choro. I actually watched lots of videos of Anat on YouTube.
I reached out. I said “I know we don’t know each other, but would you consider doing this?”
What’s it like working with a famous comedian like Steve Martin in a musical context?
I’ve had the good fortune to go out and do some shows with him and Martin Short. There’s inevitably some time to jam in the dressing room, so it’s fun to play with Steve in that context, too.
Steve’s a great banjo player with a really beautiful touch and a delicate, sweet tone. He loves playing in double C tuning. Banjo players usually tune to a G, but you can drop the fourth string to a C and tune the second [string] up to a C. It’s an old tuning that clawhammer guys use a lot.
The way “Foggy Mountain Breaking,” came about is I wrote the A section. It was during the pandemic. I asked Steve, “Do you wanna write a B part?” He sent me a perfect B section 24 hours later. We figured out a bridge together. It’s named after a lyric in a John Hartford song and is obviously a riff on “Foggy Mountain Breakdown.”
How does it feel to work with younger bluegrass talents like Sierra Hull? Is it gratifying to have a feminine duo on that track?
I wrote that tune hoping Sierra would be up for learning and recording it with me. I’m a huge fan of her mandolin playing; she’s another one with such a delicate touch. Her fingers just really dance over the fingerboard.
It required her to play every fret on the first string of the mandolin and she did it flawlessly. She said she’d never had a chance to work on such complicated music with another woman. So it’s a really special thing. It’s always a delight to play with Sierra, but to do a duet with her was like chocolate and more chocolate.
How do you balance two strong, independent main instruments like banjo and fiddle together, such as with Stuart Duncan?
Banjo and fiddle are just so complementary. They say a banjo and fiddle make a band, and they do.
I’ve known Stuart since he was 11 and I was 12. We go way back. And on this tune I want to give a tip of the hat to Byron Berline and John Hickman. Growing up in Southern California when we did in the ’70s, those two were the guys that everybody worshiped at the feet of. I wanted to try and capture some of that spirit, and I wanted to do it with Stuart.
Who is this album for, and what do you hope listeners take away from it?
That’s the existential question of the banjo player. And it is a bit of a challenge when you take the five-string banjo and go somewhere else with it. Earl Scruggs perpetuated a style and brought it to the masses that was just so electric. Most people think that’s all the banjo does and they don’t worry about its history before that. There’s a lot of voices inside the instrument; the bluegrass one has become the loudest one most recently.
It’s so interesting because at the beginning of the 1800s the banjo was found on plantations. Then white people appropriated that music in minstrel shows, performing in blackface. It’s deep in terms of what it says about our history and America’s original sin. It went from being a Black instrument to being a white lady’s instrument. The Black voice of the instrument and the female voice of the instrument were both disenfranchised. There are gorgeous old photos of women in the 1890s holding banjos, and there were female banjo orchestras. I’m excited to see that re-emerging.
You started Compass Records with Garry West almost three decades ago. What’s on the horizon, and what are your goals?
All the labels were run by business people, not musicians. We said, “Why can’t musicians run a label for other artists?”
The other part is really wanting to build a label that can have a cultural impact and Garry and I are both invested in roots music. I’ve been a member of the bluegrass community since about 10 years old. I’m a lifer. The whole economy of the record business has been turned upside down and stirred and shaken eight times. We want to make sure this music not only survives but thrives into the future.
You mentioned growing up in SoCal. How is bluegrass there different from Appalachia?
There would be Eagles’ songs in set lists. It was wide open. When I first came east with Stuart and his dad, we drove around and did the festivals in 1978 or so, but it was rooted in the first generation bands’ repertoire.
On that trip we entered a band contest in Oklahoma and we played something we learned from a Richard Green record. It was a funky fiddle thing in E. I remember somebody coming up afterwards and saying “We don’t appreciate you knocking the music.”
What did you learn while making On Banjo?
The deep dive to find new melodies, and that process of discovery of the instrument, is the process of self-discovery. You get to the end and it teaches you something new about yourself.
Graham Sharp has had the kind of career any banjo player dreams of. He started the Steep Canyon Rangers in college with a group of friends, immediately discovered he had a knack for songwriting, and the rest is history in the making. Twenty-three years, nine albums and a Grammy Award later, the Steep Canyon Rangers (behind the strength of Graham’s songwriting), have established themselves as one of the best bluegrass and Americana bands of their era. I was grateful for the chance to talk with this insightful artist, play some really beautiful music, and reminisce about our shared history. I hope you enjoy this episode of The Happy Hour.
This podcast is an edited distillation of the full-length happy hour which aired live on June 8th of 2022. Huge thanks to Graham Sharp and Julian Pinelli.
Timestamps:
0:05 – Soundbyte 0:34 – Introduction 2:56 – On the Carolina Guitar Celebration & Tony Rice 4:26 – “Home From the Forest” 8:46 – Introducing Graham Sharp 10:00 – Interview 1 25:54 – “Can’t Get Home” 30:06 – Interview 2 43:50 – “Coming Back to Life” 49:28 – Fiddle music! 54:35 – “Generation Blues” 58:17 – Outro
Editor’s note: The Travis Book Happy Hour is hosted by Travis Book of the GRAMMY Award-winning band, The Infamous Stringdusters. The show’s focus is musical collaboration and conversation around matters of being. The podcast is the best of the interview and music from the live show recorded in Asheville, NC.
The Travis Book Happy Hour Podcast is brought to you by Thompson Guitars and is presented by Americana Vibes and The Bluegrass Situation as part of the BGS Podcast Network. You can find the Travis Book Happy Hour on Instagram and Facebook and online at thetravisbookhappyhour.com.
Artist:The Lonesome Ace Stringband Hometown: Toronto, ON / Horsefly, BC Song: “Crossing the Junction / Deer River” Release Date: June 2, 2023
In Their Words: “The Junction is the neighborhood in Toronto that John and I live at either end of. In the early days of the pandemic, one of us would have to cross the Junction every time we wanted to get together to play music. There was such an uncertain and ominous vibe to everything at that time, even something as simple as walking across your own neighborhood seemed fraught and uncertain. I think you can feel that tension in this tune we wrote together.
“The second tune in this medley is named after a river I grew up fishing in Eastern Ontario. There are lots of waterfalls, and plunge pools as the river runs from pool to pool – I think you can hear it tumble along, especially in the first part of this tune.” – Chris Coole
I’d been searching for the right guests for the Happy Hour when a couple Instagram posts caught my eye. Two former guests had posted video of Cristina Vane playing the Station Inn in Nashville. I was struck by her distinct presence, slide blues style, and unique voice. Once I dug in I was also intrigued by her history and the path that had brought her to Americana music. I was relieved when she accepted my invite and it took us no time at all to fall into an easy rapport. I hope you enjoy this interview as much as I did.
This podcast is an edited distillation of the full-length happy hour which aired live on July 28th of 2021. Huge thanks to Cristina Vane and Mike Ashworth.
Timestamps:
0:05 – Soundbyte 1:15 – Introduction 2:32 – Bill’s introduction 3:50 – “Gentle on My Mind” 7:10 – Mike & Travis rap about John Hartford 8:00 – Monologue 10:03 – “I Will Lead You Home” 13:05 – Interview w/ Cristina Vane 29:34 – “Prayer for the Blind” 32:00 – “Heaven Bound Station” 34:06 – Interview w/ Cristina Vane 49:51 – “Rise Sun” 52:50 – “Talk About Suffering” 55:00 – “Make Myself Me Again” 58:20 – Outro
Editor’s note: The Travis Book Happy Hour is hosted by Travis Book of the GRAMMY Award-winning band, The Infamous Stringdusters. The show’s focus is musical collaboration and conversation around matters of being. The podcast is the best of the interview and music from the live show recorded in Asheville, NC.
The Travis Book Happy Hour Podcast is brought to you by Thompson Guitars and is presented by Americana Vibes and The Bluegrass Situation as part of the BGS Podcast Network. You can find the Travis Book Happy Hour on Instagram and Facebook and online at thetravisbookhappyhour.com.
[Editor’s note: All photos by Carl Fleischhauer, except publicity shot of Esco Hankins]
On the afternoon of Sunday, August 13, 1972, Carl Fleischhauer and I were in Jackson, Kentucky, at the finale of Bill Monroe’s Kentucky Bluegrass festival where we’d been since Friday. In my notes, I wrote:
We left after talking briefly with Monroe (I bought his new LP [Bill Monroe’s Uncle Pen] and latest single [“My Old Kentucky and You”] from him) and drove [85 miles northwest] to Lexington where we got a motel — the Flora — run by an 85-year-old lady who liked Bill Monroe and told us that Uncle Dave Macon stayed in the Flora whenever he visited Lexington. Dinner late on the [U of KY] campus or near at an Italian restaurant — snuck in leftover wine and had ravioli. Sure was good to bathe and sleep in an air-conditioned room.
Monday morning after breakfast downtown and some cursory hunting in record cut-out bins, we headed to the Esco Hankins Record Shop. Tennessean Hankins, a Roy Acuff-style singer, began his recording career in 1947. He settled in Lexington in 1949 and performed for years on WLAP with his wife Jackie and his band, which included Dobro player Buck Graves. He also performed weekly on The Kentucky Mountain Barn Dance, which started in Lexington in 1949 and was broadcast on WVLK.
Jackie and Esco Hankins publicity photo, original date unknown.
Flatt & Scruggs joined the Kentucky Mountain Barn Dance cast that year, influencing both Graves – to whom Earl taught his right hand, three-finger roll – and young J.D. Crowe, who was a regular in the audience and often went with his dad to observe Scruggs rehearsing with Flatt for their radio shows at WVLK. In 1950, at age 13, inspired and informally tutored by Earl, J.D. got his first banjo and began practicing what he’d seen watching Earl in action.
Esco Hankins Record Shop, Lexington, KY, April 1972.
Hankins held amateur country music contests, and at one he discovered teenager Crowe, who soon became part of his band. Marty Godbey’s Crowe On The Banjo: The Music Life of J.D. Crowe (2011) is a fascinating biography that narrates in great detail much of the story I would hear in my interview with Crowe that day in 1972. Early on, Godbey quotes from one of her interviews with J.D.: “I played for him quite a bit, it was my first paying job.”
Esco Hankins in his record shop in Lexington, KY, August 1972.
I knew nothing of Crowe’s connection with Hankins on that morning when we walked into Esco’s shop. We browsed, bought some records, and then got into a conversation with him about country music history. He generously gave me a number of old songbooks and then, when we mentioned our interest in interviewing Crowe, he phoned Lemco, the Lexington record company with whom Crowe had recently made three albums and several singles, to get J.D.’s number. My notes:
…he ended up calling first Lemco and then J.D. Crowe and then handing the phone over to me to talk with J.D. — I thought it was still Lemco and went into a long rap about my project and what I was doing and how I would appreciate if they could put me in touch with J.D. — and the voice said, “This is J.D.” and I was embarrassed but maybe it was a good thing…anyhow we made an appt. for 3:00…
Esco Hankins in his record shop in Lexington, KY, August 1972.
Today, Crowe is best remembered as the banjo picking leader of the progressive New South, whose 1975 Rounder 0044 album with Skaggs, Rice, Douglas and Slone has become a modern bluegrass icon. He also was, in 1980, a founding member of the bluegrass supergroup The Bluegrass Album band, playing solid, perfectly timed, and driving banjo based on the style of Earl Scruggs and singing the harmony parts he’d learned with Jimmy Martin. He died on Christmas Eve, 2021.
When I interviewed him in 1972, he’d been living in Lexington, his birthplace, since returning in 1961 after a five-year stint with Jimmy Martin and the Sunny Mountain Boys. For the next seven years he’d worked day jobs (with a couple of brief stints back with Martin) while playing in local taverns with his group, The Kentucky Mountain Boys.
In 1968 they began appearing six nights a week at the Red Slipper Lounge in the Lexington Holiday Inn. It was a change from his former blue-collar tavern milieu – lots of young college students in the crowds. This gig was going strong when Carl and I visited him.
The Holiday Inn, Lexington, KY, April 1972. Featured at the Red Slipper Lounge at the motel that night was J.D. Crowe and Kentucky Mountain Boys.The Holiday Inn, Lexington, KY, April 1972. Featured at the Red Slipper Lounge at the hotel that night was J.D. Crowe and the Kentucky Mountain Boys. Left to right: Larry Rice, Bobby Slone, Tony Rice, J.D. Crowe, and Donnie Combs.
J.D. was now working full-time at his music. A number of notable musicians had worked for him in The Kentucky Mountain Boys, like Doyle Lawson and Red Allen. At this point, in 1972, his band consisted of Larry Rice, mandolin, Tony Rice, guitar, Donnie combs, drums, and Bobby Slone, bass. He had just changed the name of the group to the New South.
I had first seen Crowe in April 1960 when I went to Wheeling, West Virginia, with a couple of college friends. A month earlier we had opened for the Osborne Brothers at Antioch College. Bobby Osborne had urged the audience to come see them at the Wheeling Jamboree at WWVA. We took him up on it at spring vacation.
We drove down from Ohio and took a cheap room in a hotel close to the Virginia theater where the Jamboree was held. That evening we saw the Osborne Brothers as expected, but just the two of them were there. Bobby played guitar and sang “Down The Road” while Sonny picked the five. Good music, but no band! We enjoyed some of the country acts like Rusty and Doug and the fiddling of Buddy Durham. But we weren’t expecting any more bluegrass when Jimmy Martin and the Sunny Mountain Boys were introduced. It was the most memorable moment of the evening for us.
The four-piece band – Jimmy Martin, Crowe, mandolinist Paul Williams, and fiddler Johnny Dacus – bounded up to the mic from backstage and opened with Crowe’s the up-the-neck single-string banjo intro to “Hold Whatcha Got,” Martin’s latest single.
The audience, which included a bunch of young women seated up front who had cowbells and knew how to use them, went bananas. It was a tight band, thought by many to be Martin’s best, and we were very impressed. Crowe’s banjo break was amazing. It marked him as a unique stylist.
Thereafter, when talking with fellow banjo pickers, I identified this single-string work as “J.D. Crowe style.” The success of “Hold Whatcha Got” led Martin to record several more using the same rhythm and banjo break style.
Following our experience in Wheeling, we began listening to Martin’s late Saturday night show, after the Jamboree, on WWVA. The live sound of new songs like “My Walking Shoes” – driving, up-tempo stuff with Crowe’s banjo out front – caught our ear.
J.D. told Marty Godbey about watching Earl rehearse: “I was more interested in trying to learn the breaks to songs and backup than instrumentals.” His work on Martin’s Decca recordings was definitive; Martin’s banjoists were told to play it like J.D.
He began to record on Lemco with the Kentucky Mountain Boys in 1969 when the band included Doyle Lawson and Red Allen. This was the most recent Crowe recording I’d heard at the time of our August 1972 interview.
That afternoon Carl and I drove to his trailer park home. We set up my cassette recorder and mic, and I began the interview with a few ethnographic questions: “Let me ask you just some of the basic things, like how old you are and where you were born and so on.”
J.D. Crowe home, Lexington, KY, April 1972.
He was 34 and told of childhood with country music on a farm six miles outside of Lexington. Then he described how his musical calling emerged in the fall of 1949 after Lester Flatt and Earl Scruggs came to town.
I saw them in person before I ever heard their records. Cause, the first record I heard of them was one called “Down The Road.”
“Down The Road” was Lester and Earl’s newest record release in October 1949.
His family were regulars in the audience at the Kentucky Mountain Barn Dance.
And I saw, they came here — fact, I never heard of ‘em!
They was there one night, and they was so well received that they was hired.
His first banjo was a 39-dollar Kay, but within a year he’d moved up to a Gibson. Scruggs was his informal mentor. At fifteen he was playing dances and at sixteen Jimmy Martin hired him after hearing him playing on the radio with Hankins. “Hankins?” I asked.
Yeah, I guess that was the first person I worked with professionally.
J.D. Crowe at home in Lexington, KY, August 1972, during a visit and interview with Neil V. Rosenberg (left).
After five years working full-time in Martin’s band – in Detroit, Shreveport, and Wheeling – J.D. quit. It was 1961, he was twenty-four.
I think I just, a, kindly got tired, I mean, you know, wanted to try something different.
This was a phrase he used several times in the interview: I just wanted to try something a little different, he said later, speaking of the band he started. Moving back to Lexington, he got a day job, and formed The Kentucky Mountain Boys, who played five nights a week in local clubs until 1968. Then the Holiday Inn gig came along:
I give up my job and I’ve been doing it full-time ever since.
As a bandleader, he stressed the hard work involved in building a career:
…you know how the music goes, unsure, you know. Which anything is, really when you get down to it. It’s just what you want to make out of it, and how hard you want to work… And a, believe me, it’s, it’s rough. A lot of people, you know, think it’s a lot of, a bowl of cherries, you know, just have a good time, but it’s not like that.
“I suppose the picking is only the small part,” Isaid.
That’s just the smallest part of it, really.
J.D. explained how his full-time band operated – fall, winter, and spring they played six nights a week at the Holiday Inn. Then they took the summers off:
Work road shows.
He told me about his band members — mandolinist Larry Rice, his brother Tony, and Bobby Slone — and explained about the Rices’ California connection:
They were born in Danville, Virginia, but … they went to California when they were just little shavers and they lived out there I guess ten or twelve years in Los Angeles. And that’s where Larry came from, he was living there at the time… Bobby Slone, our bass player, he’s been with me I guess about six years. Well, he used to live in California also, and he had worked with them when they was growing up and so he told me about them. And of course, Tony I met after Larry joined me. He moved back to North Carolina and he came up.
His band were all veterans of the late ’60s LA scene where folk-rock and country-rock had blended with bluegrass. That musical mindset had a kind of creative vision that Crowe could empathize with.
I used to be, if it didn’t have a banjo in it, then I’d cut it off. But now, with the exception of rock and roll and blues. I’ve always liked it. I used to listen to blues, just all the time. I like the style of B.B. King, of course he’s still going, you know, and, a Fats Domino, Little Richard, you know … they was in the fifties. And there’s just a lot of ‘em, and of course the rock changed you know, course what they call country rock, which is good, I like that. In fact, we do quite a few numbers of that ourself.
I asked: “When you were leaving Jimmy Martin, were you thinking of putting some of that into your music?” He explained:
That wasn’t out yet … I didn’t have too much choice. You (could) only do country, do bluegrass, or you just do hard rock. But now there’s so much new stuff’s out that it’s just endless, to what you can do, and take over songs and adapt them over, your own little thing, in style.
You can take with what you had and combine it with a couple other forms of music and come up with a little different gimmick, a little different style. That’s the whole thing, that’s what you got to have.
Perhaps the most novel aspect of the New South sound at this time was the fact that since the prior September – almost a year before – they had been playing electrified instruments.
I had the idea, you know a, maybe that might be the answer, because, like I say, like we couldn’t get any records played on country stations.
The Osborne Brothers had gone electric in 1969; J.D. said their example had influenced him “a little bit.” Also in 1969, Earl Scruggs had begun playing an electrified banjo with his sons in the Earl Scruggs Revue. Jim & Jesse had done an electric album in 1971. I asked J.D. if he’d recorded with his electric group.
The latest single is. Course I use a steel and a piano and a drummer, the whole works on that. In fact I didn’t play too much banjo, on account, if there’s a lot of banjo, some things, they won’t even, some stations won’t play it.
At J.D. Crowe’s home in Lexington KY, August 1972, during a visit and interview with Neil V. Rosenberg (right) as reflected in a mirror that also caught photographer Carl Fleischhauer.
We’d just been at a festival; I wanted to know what he thought about festivals. Had they helped his music?
The festivals have helped to a certain extent. You know. Right now, they’re trying, they’re getting too many of them, in my opinion. Cause you can over do a good thing, you know and, which I know we worked some of ‘em that didn’t turn out so good … most of ‘em, though, we’ve worked this year have all been great big ones, I mean a lot of people. And I figure they will probably continue having that kind of a crowd. And I think that it’s, it’s helped.
“Is it a different kind of crowd than the country music crowd?”I asked.
A, not really, I’d say a people that go to bluegrass festivals would also go to see Porter Wagoner and Conway Twitty and Merle Haggard — Nashville, you know. They like it, course they like bluegrass too. A lot of your country people, you know, like other types. There’s — they like it, but they won’t come out to see it, you know, they don’t like it that good. They can take it or leave it, in other words. That’s what you got to get to, those people, the general public. You know, cause there’s a lot of people come to the festivals and — but you know if you figure, the population of the world and you know, don’t look, it’s not too good a’ odds, so…
An experienced observer of the ongoing bluegrass scene, J.D. was keenly involved in his music business. He spoke of recording studio dynamics, record company practices, broadcasting politics, fan magazine reviews, and other factors in running a band.
At that point I turned off the recorder and asked if he would show me his electrified banjo. When I turned the recorder on again, he was giving me the history of his banjo, starting with the neck:
This, this is original here, this part as you can see was pieced from a tenor, you turn it over and it’s a great job — see, that’s been pieced.
(N:) Oh, yeah.
(J.D.:) From there up. They matched it perfect, see, you can tell, right there, it starts up on the neck, go right in there, or right here, you can see its smaller up the neck.
(N:) It’s a splendid job.
J.D. Crowe at home in Lexington KY, August 1972.
J.D. had seen a lot of old Gibson Mastertones over the years. He knew chapter and verse about wood types and design details. But I wanted to know about his electric setup. I knew nothing about electric instruments, which were anathema to the ’50s folk revival I’d grown up in. He spent some time showing and explaining the details of his still-experimental pickup system (Godbey describes it well, p. 110). Carl asked if he could take a picture, J.D. politely told him no.
He told me what it was like to be playing electric, with the strings closer to the fretboard (“low action”) than on an acoustic:
(N:) Can you do licks that you wouldn’t otherwise do?
(J.D.:) Yeah. You can do a lot of stuff that holds, you know, you can get a sustain. That’s what nice about it.
Then he announced what he was hoping on for the future:
I’ve got a six-string ordered.
In 1970 Sonny Osborne had added a sixth bass string to his five-string; it was part of a lush sound – string sections, twin steels, etc. – on their latest recordings. J.D. liked the possibilities the added string would enable, especially because he, like Sonny, was playing an electrified instrument. He’d even had to cancel a contract for a bluegrass festival that didn’t allow electric instruments. He told them:
Hell no! We’re gonna play electric…. We played up here electric for nine month and [then] we played acoustical; I sounded like I was playing a two-dollar Kay. Cause your hearing gets accustomed to that volume. And it’d take me three or four months to get back on the acoustical route.
Our interview ended there. Afterward I evaluated it in my notes:
Interview with J.D. Crowe — nothing spectacular, your hr.’s worth of history, but attitudes and early learning gone into pretty carefully. Very friendly but reserved in a reassuring way. Carl busy snapping away.
J.D. Crowe at home in Lexington, KY, August 1972.
We left Lexington immediately, heading for Louisville, where we were to stay with friends of Carl’s. Consequently, I didn’t get a chance to see J.D. and his New South in action at the Red Slipper Lounge.
In 1973, the electric edition of the New South recorded an album in Nashville for Starday. Titled J.D. Crowe and the New South, it was issued on CD in 1997 under the title Bluegrass Evolution. Crowe played his 6-string on two of its ten cuts. Here’s one, “You Can Have Her.”
The album wasn’t released until 1977, two years after they stopped playing electric. In 1975 when Larry Rice left the group, J.D’s new mandolin player, Ricky Skaggs, had insisted on “acoustical.” By then J.D.’s vision of “something a little different” was working just fine without the extra electricity; Rounder 0044 came soon after.
The Holiday Inn, Lexington, KY, April 1972. The Red Slipper Lounge featured J.D. Crowe and Kentucky Mountain Boys; including Tony Rice (back to camera), Larry Rice (barely visible behind Tony Rice), J.D. Crowe, Bobby Slone (hidden), and Donnie Combs, drums.The Holiday Inn, Lexington, KY, April 1972. J.D. Crowe and the Kentucky Mountain Boys; Tony Rice (back to camera), Larry Rice, J.D. Crowe, Bobby Slone (partly hidden), and Donnie Combs, drums.
That day I wished we’d taken the time to catch the band in action, but we had only five more days for our bluegrass field trip. Kentucky was just the start; our next planned stops would take us to Ohio, Indiana, and Illinois. Recently, a recording of an evening at the Red Slipper was uploaded to YouTube. Here’s the 1972 sound of the electrified New South (with drums):
A small, enthusiastic audience of first arrivals chat in excited, hushed tones as they listen to Hubby Jenkins soundcheck into a pair of Ear Trumpet Labs microphones in the ballroom at Fort Worth, Texas’s Southside Preservation Hall. It’s an unseasonably cool Saturday afternoon in March, with crystal blue skies and wispy clouds backgrounding the historic Fairmount-Southside district. Over the next nine hours, ten musical acts will grace the stage. Many of them are already in the room, contributing to the light buzz and chatter; this already feels like a generative space.
In its third year, the Fort Worth African American Roots Music Festival (known lovingly as FWAAMFest) has a very specific vision within the Americana/folk/old-time/bluegrass festival space: to highlight the depth and breadth of contemporary African American roots music and, by doing so, underscore the seminal, vital contributions of Black folks to every single roots genre in this country. Presented by Fort Worth-based non-profit Decolonizing the Music Room (who BGS has collaborated with on multiple occasions), the event carries forward the organization’s mission, explained artfully and succinctly by DTMR founder Brandi Waller-Pace as she kicks off the day introducing Hubby Jenkins: “To center Black, brown, Indigenous, and Asian voices in music and related fields.”
“There are so many eyes and ears on culture and the arts in Fort Worth,” she continues. “And I want Fort Worth to be at the forefront of the conversation…”
Hubby Jenkins began the day’s many conversations with a couple of banjo tunes, because, he admitted, “I’m a little nervous and [banjo tunes] make me feel cozy.” It was indeed a lovely, cozy easing into the day’s marathon lineup of music and presentations. During his set Jenkins picked guitar, banjo, bottleneck slide guitar, and played bones. And, he plays the festival’s first of many gospel numbers, “Jonah in the Wilderness,” inviting the audience to sing along, grounding his performance in the history of the Southside Preservation Hall space and these rootsy genres’ origins.
Kicking off the day with a gospel-filled set in a historic former church made so much sense, calling each of us as listeners to be active participants in the day’s festivities and also in its mission: to recenter these community-based musics on the folks who gave rise to each of them, reminding us we each have a role to play in telling a fuller, more just history of these musics.
Next up on the lineup is Justin Golden, who jokes that he and Hubby run into each other on gigs constantly and have the same repertoire, but from the outset his similar-seeming act couldn’t have felt more different. Working within the same vernacular and with such broad overlap, Golden and Jenkins are each still so distinct and unique – and illustrate the wide variety intrinsic to Black and African American roots musics, even within one form. Golden’s first number is an original, “I Hate When She Calls.”
He peppers older, classic Texas blues numbers – though he admits this is his first time in Texas – throughout heartfelt, poetic, and direct originals. His music’s foundation is fingerstyle blues, but with modern crispness, timeless touches, and a crystalline, focused singing voice.
Festival-runner and founder Brandi Waller-Pace stepped back on stage, this time as performer, for the next set of the day with songwriter, composer, and banjoist Kaïa Kater as the debut performance of their duo, Sable Sisters. They swap out banjos and guitars and a bass, singing folks songs and originals with nearly familial harmonies. A double clawhammer banjo cover of Stevie Wonder’s “Happier Than the Morning Sun” is their set’s highlight, with the legendary Justin Robinson’s guest appearance to play a set of old-time tunes ranking an honorable mention. Other festivals would be wise to consider booking Sable Sisters; if duo supergroups were a thing, this is one. Superduo? You get my meaning.
Between each set of music, as the stage was changed over, representatives from partner organizations, sponsors, and community leaders spoke to the audience, which slowly grew from a couple dozen into a small-but-mighty one to two hundred attendees. Tables in the lobby featured literature, information, and calls to action for DTMR, FWAAMFest, and these partner orgs – and from the back of the ballroom wafted the tantalizing aromas of Lil Boy Blue BBQ. (If only all music festival barbeque offerings were this legit.)
After Sable Sisters’ set concluded, the next event was a live podcast taping featuring a collaboration between Rissi Palmer, of Color Me Country Radio on Apple Music, and Garrett McQueen of Trilloquy Podcast. The conversation was titled “Redefining ‘Classic’” and featured Palmer, McQueen, and their FWAAMFest lineup-mates Jake Blount, Demeanor, Hubby Jenkins, and Dr. Angela Wellman. Palmer and McQueen took turns prompting their panelists to consider ideas around canon, genre lines, what terms like “classical” really mean, and so much more.
A theme that emerged throughout the taping was how often there aren’t hard, fast, concrete answers to these big, zoomed out questions about justice, representation, art, creation, space/placemaking, and community building. The panelists and hosts encouraged and challenged each other and themselves, reminding all of us that engaging in these kinds of conversations is part of the process and having the space – like FWAAMFest – to engage, build, and hold community like this is so important.
It’s not lost on myself or perhaps anyone else in attendance just how much gratitude each of these participants have at being enabled to be in this FWAAMFest space. Each of the performers and speakers, in their own way and in their own words, effortlessly carried the event’s mission with them as they brought themselves to the space, wholly and vulnerably and powerfully.
The podcast recording gear struck, rapper and banjo player Demeanor took the stage for his first ever full-band set – and it was revolutionary. During the Trilloquy x Color Me Country conversation Demeanor (given name Justin Harrington) stated so eloquently that “Rap is folk music, because hip-hop is an indigenous Black American art form… From the porch to the stoop.”
He and his band immediately and indelibly illustrated his point with an energized, powerful set based on sometimes spitfire, other times free flowing rap lyrics with poppy, sung verses and choruses. It’s lyrical, content rich, witty and sharp. Demeanor’s writing and production style are full of forward motion, punctuated by arena rock guitar and Wooten-like bass lines. While often centered on banjo, the five-string is not the only way roots music oozes from these songs. Their lyrics and hooks are sharp and the vocals are strong – his singing isn’t an afterthought or simply in service of a hook. Several songs were from an upcoming unreleased album, including one stand-out track said to feature Rhiannon Giddens (his aunt) and Charly Lowry.
The delight of Demeanor gave way to the delight of dance and musical dialogue, as longtime friends and jaw-dropping collaborators Jake Blount and Nic Gareiss took the stage. Blount began the set solo, accompanied starkly by low, droning synth sounds gently, languidly warbling through half tones as he sang, dirge-like, above the sound bed, commanding silence. Blount brings us back to gospel, again looking backward to look forward, and in just a couple numbers the droning synth gives way to droning fiddle.
Gareiss and his singular approach to percussive dance and traditional step-dancing injects energy and joy into the crowd, who’ve been listening and engaging for almost six hours now. Audience members are on their feet, often with phones out, disbelieving the stunning musicality of Blount and Gareiss together, sixteenth notes perfectly, bafflingly in sync.
Nic dancing to Jake’s fiddle recalls the interconnectedness of Irish step dance and Black percussive dance traditions. Where cultures, practices, and folkways overlapped at the lowest of classes in America’s urban centers, dance flourished and Irish step dance cross pollinated with Black movement traditions and Appalachian and southern steps. Over the past century and more, movement and roots music have often been compartmentalized, privatized, and sequestered from each other. Bringing them back together in this intentional way is not just a radical act given the identities represented – in this duo and in this day of programming – but simply by existing together, with intention, Blount’s and Gareiss’s talents underline what these musics were initially created to do, say, and be.
The vibe in the Southside Preservation Hall ballroom at this point was reaching “full blown party,” and when the first of the festival’s headliners, Tray Wellington Band, took the stage the energetic momentum was raised further still. For all intents and purposes a straight-ahead bluegrass band, Tray Wellington’s four-piece group demonstrated this IBMA Award winner has found his voice. His critically-acclaimed album Black Banjo certainly feels mature and fully-realized, but this was the first this writer had caught Wellington’s band since long before that record was released. The growth they’ve sustained, musically and as a unit, in the interim is remarkable. They execute chamber music level virtuosity, but with bluegrass bones. With Katelynn Bohn (bass), Josiah Nelson (mandolin), and Nick Fallon Weitzenfeld (guitar), Tray references Dawg, Béla, New Grass Revival and many more, but with an underpinning that feels as bluegrass as Appalachia – say Johnson City, TN, where he’s from.
They play a Kid Cudi cover, which is promised to be on an upcoming release, and the audience descends into mayhem as the melodic hook is slowly recognized in ripples throughout the crowd. Whether covering hip-hop or playing an old-time tune, these pickers demonstrate amazing soloing: modern, in-the-moment musical ideas without ego or self-absorption. And with Tray’s right hand anchoring all of the above, it reminds of Earl Scruggs in his Revue days – solidly bluegrass, but intimating musical ideas that come from so far afield, way beyond what we consider bluegrass territory.
Chambergrass, or whatever you want to call it, is seen as more “high-brow” or “intellectual” given its adjacency to conservatories and storied music schools, but this style of virtuosic playing is so well placed within the musical vocabularies of people from the region that birthed string band traditions. And in this context it can be executed with equal ease, aplomb, and athleticism, and with a much more grounded approach.
A quiet, slightly exhausted euphoria tingles through the stalwarts of the crowd who remain for Jackie Venson’s no-holds-barred FWAAMFest finale. Waller-Pace returns to the stage one final time to introduce the night’s last headliner, with her daughter Sparrow (who waits patiently to get her Jackie t-shirt signed at the end of the night.)
Venson is accompanied only by drummer Rodney Hydner – and her signature DJ sampler that allows her to play along with tracks, sound beds, background vocals, and play solos over loops. Even with just a two-person act, her trademark joy immediately washes over the entire room and re-energizes the crowd. Venson’s songs are soaring, anthemic, and huge, matched only by her broad grin as she smirks and laughs at herself and her own playing like it’s an inside joke.
Perhaps the best guitarist of her generation, certainly the best rock-blues guitarist of the past thirty years, the internet is in a four to six week feedback loop of discovering and rediscovering Venson’s playing at the moment, with her Tweets and TikToks seemingly going wildly viral about once a month. She’s been retweeted and signal boosted by a who’s who of Twitter personalities and musicians, and it’s all because hers is a singular voice, perspective, and skill.
Watching her improvise over each song recalls Nic Gareiss’s dancing from earlier in the evening. When you’re watching something so visceral and in the moment, you can’t help but inhabit that moment with them. And many of us do inhabit these moments with Venson by moving, standing, dancing, reveling in the ever-present joy of her music.
Venson’s brand of modern blues is unconcerned with divorcing itself from the blues of the past (and of the present) that some feel is stoic, stuffy or dusty, and out of step with modernity. Her brand of blues, no matter how distant it has traveled from its roots, still honors the sounds of old-time and ragtime and down home blues, because it knows where it came from and to what it’s connected. Venson’s connections to Texas and Austin further reinforce this point – and help place Venson and her style of playing squarely within “guitar culture,” too.
At one point during her performance Venson marveled at how the FWAAMFest gathering was, in her words, “Pretty legendary!! You’re going to be talking about this in 10 years, telling people you saw everybody on this lineup here today.”
It was a feeling that began creeping up much earlier in the festival, that what we were present for wasn’t just a community music festival, it was so much more.
Black, Brown, Indigenous, Asian, and Disabled folks – artists and creators and movers and musicians – continue to offer and model ways to hold the past within ourselves while looking ahead to the future, a duality that modernity and westernism struggles to acknowledge or inhabit. What’s striking about this conglomeration of creators and musicmakers on this lineup at this festival is that they make it look easy. It seems effortless to understand, uplift, and uphold a mission like FWAAMFest’s. Partly because the participants all are stakeholders in that mission to begin with! With their music, their insights, and their storytelling these musicians and thinkers demonstrate the past is the future and the future is the past. Roots music – the kinds that center the experiences, stories, and seminal contributions of Black, Brown, and Indigenous folks – can spotlight and move through this dichotomy better than so many art forms, while remaining grounded firmly in the present.
FWAAMFest’s success wasn’t simply because it’s a festival with a novel, substantive mission. It was a soaring, generative, forward-looking success because it focuses on what “the mainstream” perceives as a niche within a niche within a niche – African American roots music – and shows all of the possibilities, all of the many universes of artistic expression endemic to such a niche. The specificity here is not prohibitive or exclusive, it’s unfailingly, infinitely expansive. In sound, genre, content, tradition, and beyond.
As Jackie Venson said, we all will still be talking about 2023’s Fort Worth African American Roots Music Festival for many years into the future.
Editor’s note: Follow Decolonizing the Music Room on social media to catch footage from FWAAMFest 2023 as it’s released and make sure to DONATE to support their mission and future FWAAMFests!
Takaki Kosuke, affectionately known as Bosco, has long been part of the tapestry of old-time music. Growing up in Japan, he found American folk music and began traveling to the United States as a teenager. Now 62, Bosco holds a deep respect for the stories and the people behind the tunes, which is evident in every note he plays. A light heart full of memories and passion infuses his music with flow, solidity, and earthiness. His fiddle style is impeccably drawn from the very best of the “old-timers” yet uniquely marked by his own empathetic nature, making him one of the inimitable old-time musicians of his generation.
Could you introduce yourself?
My real name is Kosuke. Born the 8th of January, 1961. One of my first trips to the States, I stayed with Mike Ross in Michigan. He took me to the Wheatland Festival where he introduced me to his wife Mary: “This is Kosuke from Japan.” We both said hi, nice to meet you, we shook hands and then Mary asks Mike: “Is his name Bosco???” The other people there loved it. And then someone gave me a baseball cap which says BOSCO. It just stuck!
Is your family musical?
My mother’s aunt was a professional singer. She was quite popular in Japan. My mother loves music, she sings a lot. I have an older brother and I got his old guitar when I was 12, 13 years old. Then on my first trip to the States…I wasn’t into music so much around that time, but somehow I picked up the dulcimer.
How did you discover old-time music?
New Lost City Ramblers. The Carter Family. I listened to Japanese contemporary folk music, which is influenced by American folk music, and I started listening to Bob Dylan and Jack Elliot and then I found the Carter Family, Woody Guthrie, the blues…
How did you start playing fiddle?
I started playing fiddle tunes on the dulcimer. And I got a mountain-style banjo and started going to a small coffeehouse in Tokyo. My uncle wanted to be a violinist. He bought a violin, but he just couldn’t play it. So he gave it to me! It was a cheap Suzuki, but I started to learn on that. I already knew some fiddle tunes on dulcimer and banjo, so I started to play the melodies on fiddle.
When did you start coming to America?
My first trip to the States was when I was in high school. I was interested in American pop culture. Then John Herrmann came to Japan. That was BIG. I was 17 when I met John, he didn’t fiddle much, not the way he fiddles now, but it was my first time to be with an old-time musician from the States. After he went back to the States I decided to visit. That’s how it started. I went to the States almost every year in the ‘80s. In the ‘90s I got out of school — I’m an acupuncturist — and then I met my guru of acupuncture and I didn’t go to the States in the ‘90s at all. In ‘02 or ‘01, Alice [Gerrard] put on an International Old Time Music event at Merlefest. Then my coming to the States started again.
Tell me about your early experiences with old-time music in the States.
Old-time music found me. It suits me! Early on I took a fiddle class at Augusta with Gerry Milnes and he brought some real old-time fiddlers like Melvin [Wines] and Ernie [Carpenter], and the first time I heard Ernie: WOWWWWWWW!!!! Oh, Ernest! Totally different from New Lost City Ramblers! The banjo instructor was Dwight Diller. After Augusta he asked me to stay with him and took me to see Hammonses. Hammonses, they’re very poor. I was a kid from Tokyo, and all my images of America were like San Francisco and New York…and this…wow, this is REAL. Where they live. Not only the music. The landscape, and how they live…it just got me.
And then I met someone who took me to see Tommy Jarrell. Tommy…POW!!! So powerful, so energetic. Really different from Hammonses. Hammonses are more laid-back, real country people. But Tommy’s like someone from New York! His sense of humor, and he welcomes everybody. Grandfather to all of us from outside Southern Appalachian culture. Talking about culture is a very deep subject. On the surface, Japan is much like Western culture, not like other parts of Asia. Because Japan lost the War, then all the Western culture changed Japan, covered all the stuff beneath. All of us on the internet now, I don’t feel any difference as far as I am here and you are over there. I stay with old-time friends; it’s community. It feels more comfortable to stay with them than with a stranger in Japan. I visit old-time friends in Europe, and feel very comfortable with them, too. It’s like a lost family.
Has the internet and social media changed the way you connect with the community?
It makes it deeper. Like David Bragger, who produced my CD. The first time I met him: Oh, I know this guy! I felt close to him. And some I met back in the ‘80s, back when I started music…even some I never talked with, we saw each other at festivals, played a couple of tunes…we never talked, but we feel close now.
How would you describe your playing style?
In the ‘80s young people played “hippie style”…what they call “festival style” now. At that time everybody stood up. Now people will sit down, but back then, NEVER. They’d stand in a tight circle and play and play and play. So I was more into that kind of stuff. I almost forgot how Hammonses played. Even the tunes from Hammonses I played in hippie style. Even back in Japan, Round Peak/hippie style. But then! Jimmy Triplett came to Japan one summer to study in Kyoto. We got together almost every week to play. When I heard his fiddle: WOW. This is the kind of music I wanted to play at the beginning, when I was with Hammonses and with Ernie. So now I listen to more of the old stuff, old field recordings…
How did the Tiki Parlour project come about?
I played Quarantine Happy Hour. After the show I had a high time, I really enjoyed the comments. Some people I’ve not seen for 20 years, or people I saw at festivals back in the ‘80s and thought wow, these people, they sound great…They made good comments and so I got really excited. Then David asked me to make a solo CD and I’m like YES! OK! So I recorded it here in my home, straightaway.
It’s just you, solo?
Just me. I got to listen to my own recording and judge it. That’s hard. One day: Oh, this is great! And other days: God, it sucks! Pretty good! Oh, no! This is awful! The hardest part was writing the liner notes in English.
Memory and connection are a big part of the notes.
When I met Maggie Hammons she couldn’t sing or play banjo anymore. But my one and only banjo instruction book had Maggie on the cover…Maggie! There are lots of pictures in the liner notes, photos I took on those first trips. And another thing! When I met Hammonses, Tommy, other old people back then, I couldn’t speak much English. And I had just started fiddle. If I could meet them now I could ask more, not only about the music but about their life. And learn more by watching them. So sometimes I feel: Oh, I wish I could meet them now! But on the other hand, I meet the young people and they’re like: WOW! You met Tommy?!?! You met Burl [Hammons]?!?! You met Hammonses?!?! So I think: I am one of the last generations who met those old-timers who learned the music before the radio days. And I feel lucky to have met them before it was too late.
Is there a message you hope to send with this project?
We talked about community. It’s not divided by nationality. It’s more like something above. Above those individual groups of the nations, groups of the nationalities, groups of the colors. Something above these things. You can connect up there. I can’t be friends with everybody, everybody in the world. I hate some people, some hate me. It’s normal, you can’t be friends with everybody. But you can connect with other people on some level. Maybe if I get older and spiritually if I get much higher I can connect with more people. But now…it’s…steps.
Do you ever wish you had moved to America?
That’s the reason I became an acupuncturist. Ray Alden asked me what my father does. I said, he’s a doctor. “Eastern medicine?” No, Western. “Ohhhh….with Eastern medicine you can make a living here.” That’s when I was still in college. Aha! So I checked out the acupuncture school here. Ray Alden made me an acupuncturist. But then I finished acupuncture school and got licensed and then I met my acupuncture guru and decided to study with him. So moving to the States never happened.
You have an interesting story.
Most people expect a more interesting story, how I found old-time music. But it’s much the same story as people in New York, how they find old-time music, people in Boston, how they find old-time music. It’s just…met the right people at the right time. If old-time didn’t find me I would be a totally different person now. A totally different life, without the music. But it’s not just the music. It’s community.
[Editor’s note: To mark the conclusion of Black History Month, we’ve invited BGS collaborator and contributor Brandi Waller-Pace to share her thoughts on how to take the ethos, mission, and action of BHM with us throughout the year.]
“Dr. Carter G. Woodson, Black American writer and historian, is known as the Father of Black History Month. One of the first scholars of African American history, he founded the Association for the Study of African American Life and History in 1915 and established Negro History Week in February of 1926. He chose the week of February that contained the birthdays of both Frederick Douglas (February 14th) and Abraham Lincoln (February 12th) as both birthdays were already being celebrated in Black communities. In 1970 The Black United Students organization at Kent State University began a celebration of Black History Month, and in 1976 President Ford declared Black History Month nationwide.”
– Brandi Waller-Pace, Decolonizing the Music Room, 2001
Dr. Woodson’s selection of Douglass and Lincoln’s birthday indicates how significant they were, especially since the 1920s being just one generation removed from the Civil War – with many formerly enslaved Black people still alive. Even today, we are not nearly as removed from that time period as we think we are. In 1976, the year of the United States’ bicentennial and fifty years after the first Negro History Week, President Ford expanded the commemoration to last an entire month and Black History Month was born.
Some folks ask, “If Black history is important all the time, why is it just a month?” But the literal history of the month itself, the fact that it exists at all, is part of Black history. It was a push to validate and celebrate the experiences, culture, study, and background of Black people in the land that came to be known as the United States, people who were viewed legally and societally as less than fully human, alongside the denial of their contributions to this country’s foundation and culture. Negro History Week was created to shine light on everything Blackness has created in the U.S. – and that week of recognition itself was created by a Black scholar. We know that Blackness and Black history is broader than just the U.S., and I find it important to look at that expanse in the context of Black History Month.
When we talk about heritage months in general, we have to think about how we use terms: “Black,” “African American,” and so on. These ideas and terms didn’t all begin at the same point, they didn’t come out of the same movements, and they aren’t all used interchangeably or even in the same fashion. They also are not universally claimed by people we would place under their umbrella.
This is exactly what this month is for, to have these conversations and to open up these spaces, not to relegate Blackness to one month. Celebrating Blackness isn’t geared toward denying other groups their history – framing the month in terms of what it means for the recognition of other groups perpetuates false binaries, as if the only options available are honoring BHM at others’ expense, or ignoring BHM altogether. Celebrating Blackness is just that– acknowledging the history and the continuing traditions, culture, and advances of Black folks, who continue to make history. That sort of celebration is huge, especially considering the erasure and exclusion of so much of Black history in curriculum, media, and literature.
It’s interesting to consider our ideas around Black History Month as they relate to our changing perceptions of time. As the world became more industrialized, mass communication advanced, and now we’re in the age of the internet where things seem to move lightning-fast and we are inundated with content, with emphasis on trends. This contributes to the impression of even meatier information simply being trends and waves in popular culture or only being flashes in the pan. This helps reinforce the idea that our celebrations of heritage months are just a moment, something for short attention spans, to be consumed in a second before scrolling on. You’ll see memes or posts like, “Now everybody is doing such-and-such a thing!” When that “thing” – almost always mocked as “woke” or “politically correct” – has possibly been around for hundreds of years.
It’s a function and arm of the myth of white supremacy to present the “other” as invalid, unless there is something about it upon which one can capitalize. Time and time again, Black folks’ creations – our foodways and folkways, our cultural creations, our music, our ways of dress – have been erased, ignored, or derided unless there’s a point at which some kind of value can be extracted from it. It is then taken up by the mainstream, gates are built around it, and Black folks are purposefully distanced from it while others profit from it.
It’s like so many of the linguistic trends that have pervaded TikTok and internet culture, which are referred to as “Gen Z language,” but they are really rooted in African American Vernacular English and Black language that have been adopted by the internet writ large, but without understanding of or general reference to their origins. Because of how quickly the world moves and how information is passed along in the age of the internet, these pieces of culture are picked up, stripped down, and decontextualized so quickly.
Or consider the banjo – which is still represented in the mainstream specifically as a “white Appalachian instrument.” In the past, this representation was even upheld broadly among many trad communities in a factual way. In recent decades – thanks to the labor and diligence of some great humans – the banjo’s true origins have become more and more widely known, along with the story of how it was taken up into mainstream popular culture and how many Black people were distanced from their connection to the instrument while many white people continued to profit materially and/or reputationally from playing it.
In this time, Black cultural appropriation is so often perpetuated that it’s easy to have no awareness of these phenomena as they happen. Part of the work here is understanding that intention – or lack of intention – doesn’t mitigate impact. It’s important for all of us to understand how we perpetuate what we perpetuate and how we co-opt what we co-opt, whether mistruths about the banjo, slang and language trends, or Black History Month.
When we talk about privilege and perpetuation of this sort of appropriation, we tend to individualize, because in our society and culture we are conditioned to think individually. This manifests itself in a lot of ways; for instance, many speak against funding community care for people who need it, against investing in and giving people what they need – income, shelter, nutrition, access, resources. This comes from being taught that each gets their own – if you do, it’s because you are sufficient as a person, if you don’t it’s because you are deficient. While our society individualizes, it’s important to remember these are systemic, holistic, endemic issues that must be solved collectively. We must collaborate to repair the legacy of antiblackness, erasure, and exclusion that Black folks have experienced on this land for centuries.
This doesn’t mean there isn’t individual responsibility. Each of us can and should make individual efforts – as well as collective – to reckon with our privilege and our roles in perpetuating this status quo. And I would caution against positioning the individual against the collective; it’s collective and individual work. People interact with one another individually and interact with collective systems and groups. It’s such a balance; not taking away the need for individual focus and responsibility, but understanding that that same individual is part of the collective and should also drive the collective. Something like voting– when you’re in that booth, you’re by yourself, but your vote is collective action.
So, what is needed for others to make progress toward Black people and their creations being treated equitably? Start by building human relationships, first of all. Representation within ranks shouldn’t just be for “diversity’s sake.” Diversify spaces not just for the sake of diversifying spaces, but so these spaces aren’t just white-dominated and white-led, talking about these issues and what to do about these issues. Having actual human connection, being in relationship with one another, is vital. Have a willingness to invest in real, human relationships with the Black folks that you’re inviting in. There’s a huge difference in how one cares for and handles people they’re in real relationships with – not as just a representative identity, but as a human, a community member. It’s easier to listen to folks and really hear them, if you care about them.
Make sure not to employ a “color avoidant” (AKA “colorblind”) approach. If you care about me as a Black person and my full humanity, don’t erase my Blackness, because it is an important part of my identity, of which I am proud. But it also is something society has painted as negative and caring for me means acknowledging that that affects me. The status quo, white supremacist norms, are intertwined with our particularly fierce brand of capitalism, and it all seeks to completely individualize us and strip away our sense of collective care. So, one must be intentional in building relationships. But don’t stop connecting at those of us who are the easiest to access, who have the most resources and the privilege to already be in exclusive spaces you regularly encounter. That has us tokenized and other Black folks still erased, outside of the gates.
Then, based on these real, personal relationships with Black folks, you can step in when necessary to check your peers who are perpetuating the erasure, marginalization, tokenization we regularly experience among organizations and groups. In bluegrass, old-time, and roots music the number of Black folks present is never equal to the true cultural contributions of Black folks, which can result in heavy tokenization. We can feel actions are being taken just to check a box, versus work being done to make structural change over time.
There is a great deal of societal resistance against taking deliberate, intentional actions to address antiblackness. It is important to view this work through the lens of reparation, in a real material and financial sense and to direct resources to Black communities, giving Black folks the discretion to use those resources as they see fit, rather than insisting on providing your oversight. At the same time, those who hold this industry and community power should understand that people aren’t always going to want to be hired in or brought on to diversify or as a solution to a diversity problem.
You can do both at the same time. I had a conversation recently with someone about the festival I founded, the Fort Worth African American Roots Music Festival, about pushes to diversify spaces, versus creating new ones. Both of these strategies are completely valid – if you run a festival, by all means bring on more Black artists next year. But at the same time, donate money to spaces specifically aimed at building a more involved Black community within roots music – ones in which we don’t often get to participate.
It’s also important to address the concept of inclusion. The word “inclusion” can be frustrating, because the baseline for inclusion is, “We made something in which you weren’t included upfront, and now we have to figure out how to put you in it.” The focus can’t always be on bringing Black presence into those spaces; there is also a responsibility to support what Black people are already building, letting us do our thing. If your support is given upon the condition that we stick within your established frameworks, is it really support?
I often remind people that it takes time and energy to process all this information, put it into a historical context, and really understand disparities caused by antiblackness – especially because, for instance, not all white folks are rich, not all privilege is financial privilege, and so on. On the grand scale, huge financial disparities exist between white and Black people in the U.S. Confronting this may cause discomfort; sitting in discomfort is hard. But I see it the way I see physical exercise – when you’re working out, if you aren’t pushing your muscles to failure you can’t grow. This work is building muscle. This is why understanding that you, even as individuals, are part of the collective is so important. Because, at this point, the individual gets fed up. The individual tires when it gets tough. It can feel so insurmountable, but this is when people can remind themselves that they are part of a collective and have others to help with the load.
When discomfort creeps up, one may go to, for lack of a better idiom, black-and-white thinking. So many people who aren’t Black want to ignore that antiblackness is so deeply rooted in the history of our country, in our economy, in this industry, in our perceptions of the world around us – whose full humanity is or isn’t acknowledged; what defines beauty; what defines intelligence; and much more. When we’re talking about these issues more broadly, going back to the original question of “Why Black History Month?” Why is this distinction, this specificity important? If you’re striving for justice, working to dismantle white supremacy, working toward creating pathways to success for Black folks in this industry and within capitalism, but aren’t talking at all about Blackness specifically, you’re missing something major. There’s something distinct about Black people’s position in this society – just as there’s something distinct about the position of Indigenous, Asian, Latine and other non-white folks in this society.
These white supremacist narratives that erase Blackness’ contributions on this land, that heritage months like Black History Month work to interrupt, became what they are today over centuries of very dedicated legal, cultural, and personal efforts to entrench them. That process took hundreds of years, so why do we expect one workshop, one presentation, one article to be all it takes?
Photo courtesy of Brandi Waller-Pace
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