Cover Story: Brittany and Natalie Haas on Sharing Melody, Rhythm, and Space

What changes about the oft championed phenomenon of “family harmonies” when the voices entwined together are not voices at all, but strings, plucked and bowed and fingered? It’s a question that immediately comes to mind as you hear the first notes of Haas, the recent duo album released by sisters, fiddler Brittany Haas and cellist Natalie Haas. It’s also a question that immediately came to mind as we chatted via Zoom last month.

“I feel like I connect more deeply with Brittany than anyone else from a rhythmic standpoint,” Natalie responds after a thoughtful pause. “That’s not so much the family harmony thing, but it does play into everything.”

The familial blend they’ve established as adults – in many ways, Haas is their first deliberate and intentional music making as a pair since their teen years – defies any and all boundaries and language, as they swap melodic hooks and call and respond and toggle between accompanying and leading, adding texture and tenderness or vigor and enthusiasm. Their interplay is as comfortable and cozy as you would expect these two sibling virtuosos to be together, their reunion the not-so-subtle underpinning that makes the entire collection of tunes and sets sparkle.

This is family harmony – and family rhythm – but unspooled, complicated, and set to a new acoustic, Celtic, chambergrass sound that defies categorization. Haas also gently and kindly stands in implied opposition to more masculine, performative, and competitive musicians and groups in similar spaces. It’s a brilliant, crave-able album that showcases how much can be accomplished musically when one’s goal isn’t just the cooperative music one creates, but the space one opens up with another in which you cultivate that cooperative music.

I wanted to start by just asking y’all how long it’s been since you put out music together, or since you’ve been in like a creative space together? How does it feel to be “reunited” in this way?

Natalie Haas: We sort of played together as kids in chamber music groups and youth symphony together. And we went to fiddle camps together – that was how we got excited about maybe doing music as a career. That would sort of continue throughout the year, because the way for us to continue all that excitement and motivation that we got at fiddle camps was for us to play together.

We did the odd gig together as teenagers, like farmers markets, school performances, and that kind of thing. Then we sort of went our separate ways and we’re both very busy doing our own thing, but we took every chance we got when other people would hire both of us to be on their gigs. We always said yes because we just wanted to hang out with each other. So this is like the first time that we’ve done anything like this and it’s pretty exciting.

The way that your musical paths have diverged, they don’t feel like they’re that separate from each other. It feels like the vocabulary that you both draw from is very similar. When you started sitting down to think about doing an album together, what changed about the way that you thought about music separately or together? 

Brittany Haas: That’s a cool question. I think, it all felt kind of new in a way, but also so familiar, you know? Because it’s us. We have made a lot of music together. I think on my side, it was really cool because Nat already had a bunch of tunes. So some of [our collaboration] was just like, schedule based, it was like, “Okay, we know we want to do this thing, because we’ve been getting odd gigs.” It was really like motivated by the fact that we had shows coming up, and that was a reason to be like, “Let’s have new material for that.”

Then we were like, “Here’s our days when we can put together material.” Nat had just done a writing session where she had all this new stuff ready to go. These are the tunes that she’s cranking out and they feel very much like they come from something or some place that is like so near and dear to me, because it’s from our shared fiddle-camp upbringing. That’s like the source, the well, where the tunes come from, even though they’re new and different. It feels like very homey, I guess? The kind of tunes. And then I think we’ve just both grown a lot over the decades as musicians and as arrangers. We like bring more stuff to the table than when we were teenagers.

NH: I should certainly hope so! [Laughs]

That is the goal. [Laughs] That leads really naturally to my next question, which was going to be about material curation, especially because you both have demanding schedules that kept you apart, I’m sure, during the album creation to some degree. What was it actually like when you were like setting aside that time, like you’re talking about, to get together to make the music? What was the curation process like? It’s all originals, but one, yes?

NH: Yes. And yeah, that’s the nice thing about us both being busy is when you set aside a block of time, that’s all you are focused on. Brittany had all these amazing musical ideas and made all of my tunes better the minute she got her hands on them. The arranging process, it was pretty easy, because we’re both, comfortable switching back and forth between roles. I was just amazed at how much we got done in such a short amount of time, both in the arranging process and in the recording process. It all felt very easy. [Laughs]

BH: We did the bulk of it together, I think we had like a week or maybe slightly under a week when we first met to gather the material. And wasn’t that before we even knew we were making a record then?

NH: Oh yeah, that was preparing for a tour. Our first adult sister tour.

BH: No, no, no – second.

NH: Oh, second. Yeah! Because we toured Ireland. Right. We were playing all of these trad tunes, our shared repertoire from our of teenage years. And then for [Haas], we decided to make it all original. For the most part.

BH: Do you remember the moment when we actually said, “Let’s record this”?

NH: Uh… well, I think we toured it first. Then Brittany brings her handheld recorder to all of those gigs and recorded everything. We listened back to it and decided that it was actually pretty good and that we should make something of it. I think we had another tour coming up, of Australia, and we decided it would be fun to have something for people to take away with them.

BH: At that point, we didn’t meet again until a few days before the studio. We had arranged the material and toured it, so we kind of had it under our hands pretty good. And then a long amount of time passed, but during that time it was good to listen back to stuff and decide what we wanted to change.

We had like a couple days of rehearsals and revisions. That was from listening and emailing and saying like, “I have this idea about this. What do you think of that?” Then we had like three days in the studio before it went back to email, because Natalie lives in Spain and we’re also both busy doing stuff. So it was emailing like, “Do you like this take?” and, “Is it okay if I edit out the second B part on this?”

Did you trip into or over any sort of feeling like, “This reminds me of when we were playing together as kids” or did it feel like you were getting back on the bicycle in a way?

BH: I’d say mostly yes. It’s just really easy. I think in other collaborations, people aren’t always so willing to just try anything. We have this basis of, “I love you no matter what, and even though you’re being really annoying and you’re asking me to do something I don’t want to do, I’m still going to do it, because might as well.” It’s an ease of communication, which I think mostly comes from family. [Laughs]

NH: We were never really a band as kids. We did the odd gig, but it was always just for fun. Our parents weren’t pushing us into performing together. So yeah, no bad memories, really, associated with playing together as kids. But we do have the ease of having this shared history of fiddle camps and learning from the same kind of mentors.

BH: Since we’re both like primarily collaborators, this project was like running our own band. As adults we’ve both come into our own and we’ve probably become more opinionated about musical things as a result of that. So it’s fun to meet again where there’s a lot of give and take.

What do you think of the term, “chambergrass?” Is this album chambergrass? Is that even a thing?

BH: I like the term, but I’m not sure it applies here. I also don’t mind it applying here. I guess maybe that wouldn’t have been what I would have gone to, because from my perspective, it just feels so much more Celtic. It’s still in that sort of “past of American music,” that’s more over there in the Celtic Isles. It doesn’t feel very grassy, but I mean, that’s a part of me as a musician. So, it’s not like it’s not in there.

NH: It does feel like chamber music to me. Yeah… I’m not familiar with all of the myriad grass terms. [Laughs]

BH: We grew up going to Valley of the Moon Fiddle Camp, where there were a lot of genres meeting. So the boundaries were very blurred, and both of us having worked with Darol [Anger] from a young age, he’s all about blurring and negating the idea of boundaries. It’s everything, it’s all of that, it’s all the influences and where they’re going. I know the current Celtic world less than Nat does, but it seems like a lot of the forward-thinking, new tunes on stringed instruments are happening in chambergrass, the new acoustic realm, so it’s definitely an influence on both of us.

NH: It does have a Celtic bent, but it is Celtic from an American perspective – because we’re American. I’ve listened to a lot of stuff in the new acoustic realm – like Brittany said, all of our influences are coming out, and it’s hard to define a genre.

BH: I think Nat, for all of her “I don’t totally play bluegrass” sense of self, she can and she does sometimes. Some of the bluesier tunes that she writes lend themselves to that area.

You make very in-the-moment music, there’s a lot of improvisation, there’s a lot of dialogue, and this kind of music can often feel very – it’s silly to say this cause you’re literally performers – but it can often feel very performative and like there’s a lot of hubris in it. I also feel like new acoustic music, newgrass, jamgrass, and that sort of “Let’s jam out together, let’s be in the moment together!” music, it can often feel really masculine and toxic. How do you go about creating this space you’ve made together, to have those moments, to be together and present and making music, but it doesn’t feel like you’re being self-absorbed or self important?

BH: That is something I think about when I’m listening to music – and sometimes when I’m playing it. Sometimes I do feel like I’m uncomfortable, like that’s not something that I want to do. Even though you think that that’s what the music calls for in this moment, it can feel a little bit too masculine.

It’s like, “No, I don’t want to take a really long solo there.” I think I’m embracing that it’s okay to say, “No, I’m not gonna do that.” It’s a tricky one, because a lot of our heroes in that realm of creating this newer music, they’re men, and that nature is informing the music that they’re making and the way that they’re arranging it. It does have that hubris thing built into it. On some level, that is important and it does work well, for stepping into the moment and taking a great solo. You kind of have to have that attitude. But, it’s not necessarily masculine or feminine. Like it doesn’t have to be either one. It could be both.

What we’re trying to do, it’s a little more tune- or melody-based than based on soloing, so it lends itself well to a tight arrangement. That may not be the right term, because it still is loose, there still is a conversation going on. But, if there is a solo it’s pretty short, it’s this little thing we’re going to do to give a breath of fresh air here. It’s not like, “And now, we will rip for 50 more bars!”

“And now everybody look at me!”

BH: Yeah! I think in a duo especially, because we’re very equal and we like sharing, that’s just kind of part of the vibe. Even when Natalie’s filling more of an accompanist role, it’s still such a powerful, interesting sound. It’s so varied that it doesn’t fade into the background. It’s super interesting all the time. It’s like both voices are very equal, even if mine is higher.

NH: It’s interesting because, like Brittany said, a lot of our heroes are men. That’s definitely a generational thing in the Celtic music world, because like, the people that we grew up sort of – I don’t want to use a phrase like “hero worshipping” – that we admired and wanted to copy were mostly men, with a couple very key exceptions. But then, my generation in the Celtic music world is almost exclusively women. There are some men doing it, but it’s very different than the bluegrass thing.

Also like Brittany said, soloing is not as much a part of it. That changes the dynamic a little bit. But it is kind of a melody>accompaniment hierarchy going on. But I wouldn’t say that that’s necessarily a male thing, I don’t know.

As Brittany said before – and I hate to associate this with just feminine energy – but both of us coming from being collaborators in our other projects rather than soloists, per se, you could say that that is the more feminine approach, maybe, to music making. It does feel very equal because the melody playing is getting passed back and forth all the time. And it does feel very conversational, even though the soloing thing is not as prominent as it might be in some other genres.


I think that’s part of why you can listen through y’all’s entire album and it doesn’t feel stale, it doesn’t feel boring, while it also doesn’t feel like it’s trying too hard. It doesn’t feel like you guys have something to prove.

NH: That’s part of the thing with having done it at this point in our lives, it doesn’t feel like we have anything to prove anymore. We’re doing it because we want to, not because we’re trying to prove anything to the world.


Photo Credit: Irene Young

WATCH: Elias Alexander & Maura Shawn Scanlin, “Wildflower”

Artist: Elias Alexander, Maura Shawn Scanlin, Ramblxr
Hometown: Portland, OR
Song: “Wildflower”
Album: Wildflower (single)
Release Date: June 1, 2023 (single); June 7, 2023 (video)

In Their Words: “‘Wildflower’ combines a fiddle tune with a lo-fi disco groove to take the listener on a journey through a field of wildflowers to a sunset dance party with friends. I’ve always loved the presence and emotionality that Maura brings to her fiddle playing. When she sent me this newly composed reel that she had written within the bagpipe scale, I took a lot of time to listen to the tune and tease out the corners of the melody. Like many tunes in the bagpipe scale, the tonality could be interpreted a number of different ways, but as I played around with it, I found this sort-of disco counter melody emerging.

“During the lockdowns of 2020 and 2021 I became obsessed with music production, in the way that term is used in pop and hip-hop (i.e. beatmaking), and I’ve been most drawn to the kind of lo-fi groovy bedroom pop sounds of artists like Clairo or Dominic Fike.

“Electronic drum beats, synths, and other pop production techniques are often eschewed in folk and traditional music, but I think it’s time we re-evaluate that. These tools are technology, in the same way that the violin is technology, and they all serve as tools for expression of the human spirit. I started my project ‘Ramblxr’ as a way to bridge the two worlds of acoustic traditional music and electronics, with the goal of staying true to my musical roots, taste, and evolving sensibilities.

“Maura laid down some beautiful strings, and we both hummed the countermelody to bring the track to a climax that feels like a sunset dance party with friends in a field of wildflowers in early June. I hope you enjoy the ride!” – Elias Alexander


Photo Credit: Elias Alexander by Anna Colliton; Maura Shawn Scanlin by Louise Bichan.

The Story Within Violet Bell’s New Folk Album Is More Than Just a Celtic Myth

Americana duo Violet Bell‘s new album, Shapeshifter – out October 7 – tells a story of the mythological selkie, a mermaid-like creature from Celtic folklore that embodies a form that’s half woman, half seal. In their retelling and reshaping of this ancient folk narrative, they tease out its connections to the transatlantic journey of American roots music, to the cultural and social melting pot of the “New World,” and to agency, intention, and self-possession. 

A concept album of sorts, the music is remarkably approachable and down-to-earth, while the stories and threads of the record tell equally ordinary and cosmic tales. At such a time in American history, with fascism once again on the rise and attacks on bodily autonomy and personal agency occurring with greater frequency at every level of governance, Shapeshifter offers a seemingly timeless lens through which to engage with, understand, and challenge the overarching social and political turmoil we all face on the daily. Moreover, it’s an excellent folk record, demonstrating Violet Bell’s connections to North Carolina, Appalachia, and the greater communities that birthed so many of the genre aesthetics evident in the album’s songs.

Shapeshifter is a gorgeous exercise in community building, an artful subversion of societal norms, and a stunning folktale packaged in accessible, resonant music with a local heartbeat and a global appeal. Read our interview with duo members Lizzy Ross and Omar Ruiz-Lopez and listen to a brand new single from the project, “Mortal Like Me,” below.

BGS: I wanted to start by asking you about community, because I know it’s always very present in your music making. I feel it, definitely, in Shapeshifter. Not only because you’ve got Joe Terrell and Libby Rodenbough (Mipso), Joe Troop, and Tatiana Hargreaves on the project, but because I can feel that community is a tent pole of this record. What does community, musical and otherwise, mean to you in the context of this project? 

Lizzy Ross: It was such a wild time to be making the record because it was March of 2021, so vaccines hadn’t quite happened yet and we had all been on lockdown for about a year. We were obviously really missing our community and the live music community. There was also this strange thing, where our friends who would normally always be on the road all the time were at home. So we had an incredible opportunity to call up people, like calling up Tati and Joseph and Libby and Joe Troop – who lived in Argentina but came home because of COVID! The way that it worked out, people were around and we were able to convene and make this album in circumstances that probably wouldn’t have been possible, because everybody would have been on the road. 

Omar Ruiz-Lopez: Or, [we would have had them] recording remotely. Which is not the same. One of the reasons why I play music is because of the community. That ability to bring people together and share music and hold space together, the energy that comes from that is so vital to the human experience. Getting to create that space, to bring an album to life, there’s not much else in this world that I live for, besides that. Getting the opportunity to bring everybody together, especially after such a big isolation, was so life-affirming and helped bring me back to why I make music in the first place. 

That’s definitely palpable in the music itself, but also in the overarching viewpoint that y’all have within this record. I also find that it’s very grounded. You might have heard BGS just released our first season of a podcast called Carolina Calling, about North Carolina’s history through music. One of the through-lines that keeps coming up in all of our interviews is that North Carolina specifically has such a strong sense of musical community. Even though this is kind of a story record and kind of a concept record, it feels very grounded in North Carolina and in the South. 

LR: Omar and I are kind of mongrels from the non-South. But we’ve come and steeped ourselves in this land and these traditions and this community, so I think that what our music reflects is the internal sort of “musical diet.” Our musical diet is probably atypical when you consider what most people think of as North Carolinian or Southern music. The music we were listening to going into this even, we were listening to a lot of Groupa

ORL: Groupa is a Scandinavian folk band that makes these albums based on music from different countries, like Iceland, Finland, and Sweden. I feel like anything that’s not from here is called “world music,” but their brand of folk music is very beautiful and out there and organic and grounded in the different traditions they represent on their albums. It’s mostly instrumental music, it’s pretty powerful. We were listening to that a lot, as well as Julia Fowlis, a singer who sings in Gaelic primarily. Those cultures – Scottish, Irish, Scandinavian folk – they’re related to the music here like old-time, bluegrass, and Appalachian folk traditions of fiddle and banjo. 

To bring it back to the question, I’ve been here for twelve years. I was born in Panama and raised in Puerto Rico listening to Spanish and Latin folk. When I say Spanish, I mean Spanish-speaking, the language of our colonizers. But there’s something still not-from-Spain in the native, Indigenous musical and cultural influences in that music. Like in Bachata and Cumbia. Then I moved to the States and fell in love with rock ‘n’ roll and more of the singer-songwriter tradition here. 

LR: Originally I came here for school. I grew up in Annapolis, Maryland, where I didn’t really find a musical community. There was one, I just didn’t find it. When I came to North Carolina it was the first time I saw people gathering together over a potluck and music, with like shape note singing and like the Rise Up Singing book. Having this experience of big, group harmonies I had this realization more and more that music could be a part of my daily life in a way it hadn’t been as a child. Or, rather, as a way of public, shared daily life. Because it was always part of my life, but it was part of community life here in North Carolina. That was a big element of how music and North Carolinian music in particular drew me in and captured my heart. 

Can you talk a bit about the central storyline of this album and how you picked up the mythos of the selkie and turned it into this project? 

LR: The story of the selkie came to us and it’s something that is in the culture, it’s floating around. Many folks have seen the movies Song of the Sea or The Secret of Roan Inish. The first song that came to me, Omar and I were at the beach one day and I was playing on the banjo and this song came out. It was “Back to the Sea.” We were in the Outer Banks of North Carolina at that time, at the ocean, and I was kind of just listening for who this character is and what they are saying. It was a selkie. It was a selkie singing of getting to return home. 

I would say that coming home to ourselves is one of the central themes of this album and one of the themes the selkie story really brings into focus. The whole myth is centered around a being, a mystical ocean being, who gets yanked out of her native waters and forced to live in a world that doesn’t understand her and wasn’t built around her existence. To me, there’s a really clear connection. That story is a medicine for the cultural wound of when we don’t fit into the prescribed paradigm of power. If we don’t fit into white supremacy or if we don’t fit into normativity or if we don’t fit into patriarchy. It’s the sense of feeling like we have to cut off parts of ourselves that aren’t compatible with those power structures so that we can be acceptable to the power structure at-large.

This story says, “No, don’t do that.” You can reclaim the parts of yourself that you’ve had to orphan in order to survive. You can reconnect to those pieces of you and you can come home to yourself. It speaks to integrating who we are, the characters of the land and the sea in this story are really powerful to me. The sea, to me, is this cosmic force. It’s a pervasive, creative, destructive, loving, mysterious force that the selkie comes out of. It doesn’t follow the rules of the land-bound world. To me, it’s like the structures and hierarchies of our culture – whether it’s capitalism or something else.

One of my questions was going to be about how queer the record is, and not just Queer with a capital Q, but also a lowercase Q, the idea of queerness as just existing counter to normativity. But it’s not just a story of otherness, it’s a story of otherness in relationship to embodiment. In the South right now especially, but in this country in general, embodiment is under attack. Whether we’re talking about COVID-19 or abortion access or trans rights. There’s something in this record that speaks to all of that. 

LR: I think one of my experiences [that informed this music] is that I’m in a female body. There’s a line in one of the songs, “I Am a Wolf” – that song is two parts. First is the fisherman speaking, he’s kidnapped the selkie, taken her out of her native waters, he’s made her come be his bride, and he’s like, “Why isn’t this working?” It sucks, he’s lonely, he thought things would be better. The second half is the selkie responding and she says, “I am a wolf, not a woman.” That’s the first thing she says. That was something I said at one point, when I was connecting with a sense of deep grief and rage within myself around what I felt were the prescribed cultural parameters of my existence. 

ORL: The people who made this album were mostly by BIPOC people and [people who fall outside those norms]. Joseph Sinclair and I are not white and Joe, Tati, [Lizzy], and I are not straight. I feel like a lot of different perspectives went into making this album. We didn’t just get white, straight dudes to make this album and it felt good that way, getting different musical perspectives on this. We could have just made it ourselves, that’s the other thing. I’m a multi-instrumentalist and Lizzy is a harmony singer, we could have overdubbed to kingdom come. Part of the reason why we got all these people together into the same room is because of their unique perspectives on the traditions they brought to the table. 

LR: This thread about embodiment is really important and by asking this question you’re helping me articulate something that I’ve been sitting with for months, a year, as I’ve been thinking about the writing and the words and characters in this story. And also, what is it for me in this story that I’m trying to unravel with this album. Also on a cultural level, what are we talking about here? 

The selkie, her skin is taken away from her in a moment of innocent revelry. The story starts with her dancing in the moonlight on a rock and that’s when the fisherman steals her skin. When I think about the people that I know and love, I think a lot of these systems are violent towards people whether or not they fit within the system’s perception of dominant power. When I think about the six-year-old version of a person or whatever version of a person was able to un-self-consciously dance or feel good or go into their mom’s closet and put on her clothes and makeup and not feel ashamed – there’s a different version of this for literally every person and what that means. That innocent revelry, it’s experiencing oneself not through the eye of an external observer but through the juicy presence of embodiment and joy and a sense of wholeness and rightness in your being.

Everybody’s had the experience of having their “skin” stolen from them. When you get yanked out of your sovereignty, your joy, your bliss. You get catcalled, you get shamed, you get this or that. There’s violence done to you, whether it’s physical or not, there’s that sense of losing your skin, when we start to separate from ourselves and regard parts of ourselves as less than. I think that dysphoria is a really important part of this story and this album. When we don’t experience ourselves or feel ourselves as the cultural perceptions tell us we’re supposed to be, whether it’s a question of gender or color, this feeling of not being at home in our bodies, I think that was a lot of what really resonated with me, even unconsciously, about the selkie. One of the ways that it took root and grew in my consciousness and eventually in our shared consciousness, between me and Omar and the folks who are on this music.

As a picker I have to talk about “Flying Free” and “Morning Girl,” because I think having instrumentals on this record makes so much sense. I have some ideas about how they fit into the story, not just based on the titles, but also based on how the tunes are so evocative like the rest of the project. Why, on a record that feels like a concept record, why instrumental tunes? 

LR: Words are our inheritance from so many of the same structures that can oppress us. And they’re also our freedom. Words allow us to develop and communicate concepts and they also contain hierarchies and power structures that we may or may not really need. The name of the song, “Flying Free,” and the fact that it’s instrumental, to me it’s like this somatic sensation of the selkie plunging back into the sea and the joy of being reunited with her home waters. Which to me is her sense of self, her sense of worth and safety and agency. 

ORL: Sound, organized sound inside of space, one of the powerful things about it is that we are able to attach emotion to it. It’s kind of beautiful how two people could feel similar things listening to one piece of music. When it came time to put together the songs for this album, there were a handful of tunes that came up that weren’t asking for words. But that totally helped paint the picture of the world of the selkie and what she was going through. 


Photo credit: Chris Frisina

Basic Folk – Lily Henley

Fiddler and singer-songwriter Lily Henley’s latest album, Oras Dezaoradas, is a full-on celebration of her Sephardic Jewish Heritage. The lineage of Sephardic people can be traced back to the Iberian Jews expelled from Spain and Portugal in 1492. For Jewish people, there are many diasporas and lots of different ethnic heritages and practices that have been adopted and blended from many other groups along the way. Lily’s heritage is different from the Ashkenazi Jewish people, which is the most represented Jewish sect in the United States, who can be traced back to Eastern Europeans. Lily graciously gives a very brief overview of the diaspora (which is pretty amazing to take in) and the geographical and cultural differences.

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Lily grew up moving around a lot and talks about how that act of moving from place to place impacted her as a young person and how it still affects her. She found a sense of belonging and home at the fiddle camps she attended alongside other musicians her own age. At camp, she learned to play Celtic, old-time and Cape Breton style tunes. While at home, she played traditional Sephardic tunes sung in the Ladino language, also called Judeo-Spanish, which is a combination of Spanish with Hebrew, Arabic, and Turkish elements spoken by less than 100,000 people. As an adult, she was inspired by living in Tel Aviv for three years and immersed in Sephardic culture. She was awarded a Fulbright research grant and is currently an artist residency at the Cité Internationale des Arts in Paris. She recorded her latest album in Paris: on a label run by a Sephardic community leader while being embraced by and collaborating with the Sephardic community there. OH! Lily has another new non-Ladino album on the way: Imperfect By Design coming January 2023. It’s an Indie-Folk anthology about love, belonging, independence, and change. Look out for that and enjoy this deeply educational conversation!


Photo Credit: Ally Schmaling

WATCH: Brad Reid, “Northumberland Shores”

Artist: Brad Reid
Hometown: Halifax, Nova Scotia, Canada
Song: “Northumberland Shores”
Album: NEW Scotland

In Their Words: “This tune has pretty much become a meditation for me. Playing it gives me a sense of feeling calm and grounded, and I think the new video really enhances those feelings for the viewer. There’s the common element of feeling isolated, which I think everyone can relate to these days, and the healing benefits of being among nature. The ocean is also symbolic of how my Scottish ancestors came to America, and the tradition of fiddle playing that I grew up with.” — Brad Reid


Photo credit: Adele Beaton

Bluegrass Memoirs: ‘Industrial Strength Bluegrass’ and the Dayton Bluegrass Reunion (Part 1)

On April 22, 1989, Cityfolk, a Dayton, Ohio-based concert series, mounted their most ambitious evening to date, The Dayton Bluegrass Reunion, “An All-Star Salute to Dayton’s 40 Year Bluegrass History.” It was held at Memorial Hall in downtown Dayton.

I’m reminded of this concert now because of an essay I wrote for its program booklet: “Industrial Strength Bluegrass.” That is the title of a new book by Fred Bartenstein and Curtis W. Ellison, subtitled “Southwestern Ohio’s Musical Legacy.” This anthology presents a remarkable in-depth portrait of a key regional bluegrass scene, which co-author Bartenstein has likened to seminal regional scenes in other genres like blues (Chicago) and jazz (New Orleans).

In March, Smithsonian Folkways released a 16-track album with the same title, edited by Joe Mullins and son Daniel Mullins. On it are 16 contemporary recordings by today’s leading bluegrass artists, doing the region’s key repertoire — like “Once More,” the Osborne Brothers and Red Allen’s 1958 high lead trio, recreated on the album by The Grascals; and “20/20 Vision” by Jimmy Martin and Osborne Brothers in 1954, done here by Dan Tyminski. Joe Mullins opens the album with his band, The Radio Ramblers, doing “Readin’, Rightin’, Route 23,” an anthem to the Appalachian migrants who nurtured bluegrass in the region.

My experience with the Dayton Bluegrass Reunion began in Albuquerque, New Mexico, in the fall of ’87 at an annual meeting of the American Folklore Society (AFS). One month to the day after the Earl Scruggs Celebration, I met Phyllis Brzozowska, executive director of Cityfolk, “an arts organization,” as she later wrote, “working full time to bring to the public the variety and excellence that exists in traditional arts today.” 

Phyllis grew up with Irish dancing in Dayton. By 1978 she had a Celtic music radio show on WYSO-FM, the Antioch College station, and began booking bands. “A band I knew from Pittsburgh called ‘Devilish Mary’ was coming through town. They were a great dance band that played ole’ timey music and Irish traditional music.” She and a friend organized a “ceili” at a downtown club in Dayton. By 1981 she’d formed Cityfolk. 

By 1987, Cityfolk had branched out from Irish to include other roots music in their events — including bluegrass. In the 1980s a broadening of interest in the traditional arts was nurtured through public sector folklore lobbying in Washington. The Festival of American Folklife, established in 1967 by Ralph Rinzler at the Smithsonian, led to the establishment of a Folk Arts department at the National Endowment for the Arts and the creation of the American Folklife Center at the Library of Congress. The National Folk Festival, around since the ’30s, moved to Washington and became the National Council for Traditional Arts (NCTA) in 1976. 

These national institutions supported performing arts markets for traditional artists. Local and regional arts organizations like Cityfolk and PineCone grew and flourished during the ’80s, and public folklorists were active in the AFS. Phyllis was wanting to talk with me because I’d written a book about bluegrass. She was planning a reunion concert to celebrate 40 years of bluegrass in Dayton, applying for funding from the Ohio Arts Council and the Dayton Performing Arts Fund. She asked me if I would work as a consultant and writer for this event’s program. 

Brzozowska wanted to tell the story of bluegrass in Dayton as dramatically as possible, so they were hiring Don Baker, “one of the leading theater directors in the South.” Baker had grown up in Appalachia and started his career at Appalshop in Whitesburg, Kentucky. In 1984 he co-founded Lime Kiln, a theater in Lexington, Virginia. 

For the Reunion, Brzozowska later recalled, Baker “constructed a theatrical foundation on which the music and narrative would be presented. He also designed the set, contributed input to the script, set the pacing of the show and when the lights went up, was the perfect stage M.C. for the evening.” 

In producing the show Brzozowska took counsel from three Dayton old hands — Harley Allen, Fred Bartenstein, and Paul “Moon” Mullins. Additional input came from old-time fiddler and Dayton City librarian Barb Kuhns and writer-musician Larry Nager. As a consultant and writer, I worked with them on the planning of the concert and on program booklet. I also helped backstage on the night of the concert. 

My experiences with southwestern Ohio bluegrass began in the late fifties. Oberlin classmate Jeff Piker came from Cincinnati as a freshman in ’58. Inspired by a Pete Seeger concert at Antioch, he’d bought a used Vega banjo at a music shop in the Appalachian migrant neighborhood of Over-The-Rhine that Nathan McGee writes about in Industrial Strength Bluegrass (pp. 164, 166). It had homemade Scruggs pegs

That made Piker a popular guy with us campus bluegrass jammers. We all borrowed the banjo to learn how to use the pegs. During the January 1959 winter break we took it with us when we went to Yellow Springs to visit Antioch College friends. Bluegrass was catching on there. 

Chuck Crawford, Neil V. Rosenberg, Franklin Miller III at Pyle Inn, Oberlin, Ohio, January 1959

A year later, in March 1960, our band opened for the Osborne Brothers at Antioch. I’ve written about that in Bluegrass: A History (pp. 155-58). In 1962, another band I was in opened at Antioch, for Sid Campbell and Frank Wakefield, and I’ve written about that too, in Bluegrass Generation: A Memoir (119-123).

One detail from that 1960 concert I didn’t mention: when Jeremy Foster called to invite us to open the show for the Osbornes, he said he’d booked the Osborne Brothers because they were nearby and available. We knew of this band only from the sound of their MGM album, The Osborne Brothers and Red Allen. Jeremy was disappointed that they had changed — Red Allen was no longer with them. That made their music less appealing to him. But, as I learned later, Bobby and Sonny didn’t want fancy guitar backup and didn’t need a flashy lead singer. They were focused on their trio.

In the fall of 1963, when I was managing Bill Monroe’s park, the Brown County Jamboree, in Bean Blossom, Indiana, we got reacquainted when they gave their first show there (Bluegrass Generation, pp. 224-226). With Benny Birchfield playing guitar and singing the lowest voice in the trio, they had moved from MGM to Decca. Their first single, “Take This Hammer,” had just come out. Their final MGM album, Cutting the Grass, was due out soon.

They were polishing the high lead trio they’d been working on for five years. That winter I taped them guesting on the WSM’s after-the-Opry broadcast, Ernest Tubb’s Midnite Jamboree. Their harmonies were attracting attention in country music circles.

At Bean Blossom, Bobby and Sonny had told me about their regular Thursday night gigs Ruby’s White Sands in Dayton and invited me to come over some time. In May ’64, Jim Work and I took friends from California, Jerry Garcia and Sandy Rothman, to see them there. 

The Osbornes joined the Opry a few months later. By then they were coming to Bean Blossom twice a year and we’d gotten better acquainted. “Banjer” talk with Sonny was always entertaining. He had experimental bridges, banjos, and capos. On stage, he had great new licks for every show. 

With Bobby I shared an interest in bluegrass history. One Sunday in 1964 I invited the band back to our apartment in Bloomington for supper. While they were there I showed Bobby the work I was doing on the Bill Monroe discography and asked him if he was interested in doing something like that for the Osborne Brothers. He was. We began corresponding about their discography, and started trading tapes.

Benny Birchfield left the Osborne Brothers at the end of ’65. The following spring, in Cincinnati for an academic meeting, I ran into him at the Ken-Mill Café in Over-The-Rhine. He was playing bass in a band that included lead singer and guitarist Jim McCall, with Vernon McIntyre Jr. on banjo. Benny introduced me to the band as a banjo picker from Bean Blossom and invited me to sit in for a set on banjo. That was fun.

On Labor Day, 1966, Carlton Haney held his second Roanoke Bluegrass Festival in Fincastle, Virginia. The Osborne Brothers were there — riding high with their first charted Decca hit, “Up This Hill and Down.” Their Sunday trio on “I Hear A Sweet Voice Calling” with Bill Monroe was one of the high points of the festival that year — a religious experience for many who heard it. 

At that festival, my first, I finally met Pete Kuykendall. We’d been corresponding and trading tapes for several years, and he’d published bluegrass discographies in the mimeo magazine Disc Collector. Now he was promoting a new bluegrass monthly, Bluegrass Unlimited. I told him about the Osborne Brothers discography, and he agreed to publish it in BU (it appeared the following July). Promoter Haney invited me to join him, Ralph Rinzler, and Mayne Smith in introducing Bill Monroe and the Blue Grass Boys and The Osborne Brothers in a special broadcast about the festival on the local TV channel.

In April 1967 I saw them at a club outside Indianapolis. The third voice in the trio was now being sung by Harley Gabbard, later the co-founder of The Boys from Indiana. His name comes up often in Mac McDivitt’s chapter on the southwest Ohio recording scene in Industrial Strength Bluegrass (pp. 43-76). One of Gabbard’s contributions to the regional repertoire, “Family Reunion,” written with his nephew, Aubrey Holt, is performed on the new Folkways CD by Rhonda Vincent and Caleb Daugherty. 

I saw Gabbard again the following October when he dropped in and sang bass on one cut we were recording for George Brock’s gospel album at Rusty York‘s Jewel Records in Mt. Healthy, Ohio. McDivitt’s chapter also devotes a section (pp. 63-65) to Jewel and York’s remarkable careers in bluegrass and rockabilly. Here’s Harley Gabbard with the Osbornes doing what was, as of May ’67, their new single: “Roll Muddy River.”

So, during the years I’d lived in Indiana (1961-68) I’d dipped into the Southwestern Ohio bluegrass scene a number of times. I knew some of the music, some of the people and some of the history. But I had been living in Newfoundland for twenty years. Fortunately Barb Kuhns (Dayton City librarian) and Larry Nager knew the Dayton region scene deeply in a way I didn’t, which was essential, because the sequence and repertoire of the concert had to reflect the drama of the reunion story.

(Editor’s Note: Read part two here.)


Neil V. Rosenberg is an author, scholar, historian, banjo player, Bluegrass Music Hall of Fame inductee, and co-chair of the IBMA Foundation’s Arnold Shultz Fund.

Photo of Neil V. Rosenberg: Terri Thomson Rosenberg

LISTEN: Karen Matheson, “Glory Demon”

Artist: Karen Matheson
Hometown: Oban, Argyll, Scotland
Song: “Glory Demon”
Album: Still Time
Release Date: February 12, 2021
Label: Compass Records

In Their Words: “‘The Glory Demon’ is a phrase taken from Brewer’s Dictionary of Phrase and Fable. It means war. It’s essentially an anti-war song, about how we never seem to learn and how it just goes on and on (life and afterlife) endlessly repeating itself. I thought also about how the phrase might fit the hubris, megalomania and idiocy of certain politicians.” — Karen Matheson


Photo courtesy of Compass Records

5 Uncommon Trad Instruments Played Like You’ve Never Heard

We’re all familiar with the standard bluegrass five-piece band (also a common lineup in old-time or string band music), but there are quite a few second- and third-string instruments — no pun intended — that are rarely invited to join ensembles of guitar, fiddle, upright bass, mandolin, and banjo. Dobro is perhaps first on this short list, but accordion, dulcimer (hammered and mountain), autoharp, washboard, harmonica and dozens of other music and noisemakers could be encountered alongside these acoustic staples.

The five musicians below are awe-inspiringly adept at their instruments, each considered more like afterthoughts or casual embellishments in American roots music, rarely considered centerpieces themselves. But no matter how uncommon they may be at your local jam circle, or around the fire at the campsite, after you’ve been introduced to each of the following, you’ll be craving more unexpected and uncommon sounds in your bluegrass lineups.

From bones to nyckelharpa to Irish harp, here are five uncommon traditional instruments played like you’ve never heard them before:

Simon Chrisman – Hammered Dulcimer

A familiar, towering figure in the West Coast old-time, folk, and DIY roots music scenes, Simon Chrisman is criminally underappreciated on a national or international level. He most recently released a duo album with acclaimed banjoist Wes Corbett, he has been touring and collaborating with the Jeremy Kittel Band, and he’s performed and recorded with the Bee Eaters, Bruce Molsky, Laurie Lewis, and many others. His hammered dulcimer chops exist on a plane above and beyond even the most accomplished players on the trapezoidal instrument, throwing in pop and bebop-inspired runs, reaching down to bend strings by hand to achieve particular semi-tones, bouncing along at a rate only matched by a three-finger banjo player’s rapid-fire sixteenth notes. It’s jaw-dropping, even in Chrisman’s most simple, tender melodies and compositions. This rollicking number, named for Corbett’s beloved cat, is neither simple nor overtly tender, but your jaw will find the floor nonetheless.


Rowan Corbett – Bones

Rowan Corbett is a singer-songwriter, multi-instrumentalist, and percussionist best known for his time with seminal modern Black string band, the Carolina Chocolate Drops. Also a longtime member of Baltimore-based acoustic-grunge/world-folk group ilyAIMY and a veteran of Celtic outfit Tinsmith, Corbett is something of a musical chameleon, though it never feels as if he’s just putting on genre costumes to match whatever melodic motif suits the moment. Instead he inhabits each one authentically and wholly. ilyAIMY, for being billed as a folk band, are captivating, passionate, and energetic, perhaps most of all while Corbett fronts the group. But all of his musical moxie across all of his instruments pales when he pulls out the bones — traditional, handheld percussion instruments similar to their more mainstream (if not more vilified) counterpart, the spoons.

It’s no wonder a bio for Corbett begins, “What are those and how does he do that?” Corbett’s percussion skills are precise and technical, laser-like accuracy meshed with generation-blurring soul. During a guest appearance with Rhiannon Giddens at the North Carolina Museum of Art in Raleigh, North Carolina, in September 2019, Corbett brought thousands of listeners gathered on the hillside by the amphitheatre to their feet with his bones and just a couple of bars. This improv/battle video with Greg Adams displays just a taste of Corbett’s prowess on the ancient instrument.


Amy Hakanson – Nyckelharpa

Pandemic aside, if you’ve jammed with an old-time fiddler in the past two years you’ve probably fumbled (if you’re like this writer) or charmingly tripped your way through a Swedish fiddle tune or two. Musicians like Brittany Haas and Molly Tuttle have brought Swedish tunes into their repertoires, birthing dozens of new acolytes of the crooked, wonky, joyful tunes. Many an American fan of Swedish folk traditions were introduced to them by Väsen, a genre-blending, nearly 30-year-old Swedish folk band adored by multiple generations of American musicians, thanks to their status as a favorite band of everyone’s favorite pickers. (Väsen counts Chris Thile, Mike Marshall, Darol Anger, and others among their most vocal proponents and collaborators.)

Nyckelharpa player and scholar Amy Hakanson was first introduced to the instrument by Väsen as well and in 2014 she took her fascination with the heady, engaging music to the source, to study nyckelharpa with Väsen’s Olov Johansson himself at the Eric Sahlström Institute in Tobo, Sweden. Her approach to the instrument — a traditional Swedish, bowed fiddle-like apparatus played with keys — has a storied, timeless air, even as she carefully places the nyckelharpa in modern contexts. This original, “Spiralpolska,” for instance, utilizes a loop machine, ancient droning and modern droning combined.


Sarah Kate Morgan – Mountain Dulcimer

The mountain dulcimer is simple and beautiful in its most common use, a gentle, pedalling rhythm section for languid, introspective folk tunes. Counterintuitively much more common in the hallways and hotel rooms of Folk Alliance International’s conference than IBMA’s or SPGBMA’s gatherings, this writer first encountered Kentuckian Sarah Kate Morgan and her melodic-style dulcimer among the many booths of IBMA’s World of Bluegrass exhibit hall. She was holding her own in an impromptu fiddle jam with mandolins, fiddles, banjos — all instruments much more familiar with picking intricate, free flowing hornpipes and hoedowns. But Morgan doesn’t just strum the dulcimer, capitalizing on its resonant sustain and open tuning, she shreds it. Playing a finely-tuned, impeccably intonated instrument with a radiused fretboard, she courageously and daringly dialogues with whomever accompanies her down every bluegrass and old-time rabbit hole she meets. It’s incredible to watch, not only with the understanding that most mountain dulcimers are treated as an aesthetic afterthought, but also knowing that Morgan’s prowess outpaces just about anybody on any instrument. A truly transcendent musician.


Alannah Thornburgh – Harp

Harp keeps coming up lately! And for good reason. No matter the genre label applied, harp is having a moment. We’ve kept up with Alannah Thornburgh for a few years, featuring her work with Alfi as well as across-the-pond collaborations like this one, with mandolinist (and BGS contributor) Tristan Scroggins. Living in Dublin, Thornburgh plays in the Irish harp tradition, but has toured and traveled extensively in the United States, giving her style a distinctly old-time and fiddle-tune-influenced approach. She takes on the complicated, contextual vocabularies of American old-time music with ease, almost leading listeners to believe that emulating the banjo or mandolin or executing new acoustic compositions or modern reharmonizations of old-time classics is what the harp was designed to do.

An Instagram video of Thornburgh displays a mischievous, winking arrangement of Béla Fleck’s “The over Grown Waltz,” from one of his masterworks, The Bluegrass Sessions: Tales from the Acoustic Planet, Vol. 2. An earworm of a tune well-worn and familiar to any acoustic music fan Generation X and younger, it’s not uncommonly called at some jams, but its hummable melody is secretly, deceptively, subversively complicated. Once again, Thornburgh simply smiles and pushes onward, as if reaching and pulling these intricate licks and banjo phrases seemingly out of thin air on a harp were as everyday an activity as brushing one’s teeth — or a wedding performance of Pachelbel’s Canon in D.

 

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Photo credit: Alannah Thornburgh (left) by Tara McAuley; Amy Hakanson by Amy Hakanson.

The String – Dirk Powell plus Maeve Gilchrist

Dirk Powell has build a Grammy-winning career by standing out in all aspects of folk and roots music.


LISTEN: APPLE PODCASTS

He’s an outstanding fiddler and banjo player, a singer and songwriter, a curator and producer. And he’s made marks in three related realms of music – Appalachian, Cajun and Celtic. Now the Louisiana-based Powell has turned back as he periodically does to recording his own music, and he’s released When I Wait For You, a rangy album of songs that dip into new territory. Also, as we say farewell to our latest theme music, I meet the artist behind it, Scottish harpist Maeve Gilchrist.

Alex Sturbaum, “Radish in Spring”

There’s an immediately whimsical, transatlantic quality to Alex Sturbaum’s original tune, “Radish in Spring” that feels intuitive, like a long-forgotten melody on a medieval video game’s pause menu or the perfect backing track to a montage scene in a sepia-toned, independent film. The cheerily wonky descending chromaticism feels like a wry, knowing smile, teasing listeners’ ears for expecting the predictable.

A genderfluid musician, educator, composer, and multi-instrumentalist, Sturbaum is full of delightful turns such as this on their new release, Loomings, purposefully and pointedly queering a musical aesthetic that hearkens far back, beyond Appalachia, American shores, and across the sea. The title, a serendipitous reference in a pandemic that has forced many a backyard gardener to embrace homegrown brassicas of all varieties, is a reference to Sturbaum’s partner, Rae, whose pet name is “Radish.” 

“I had to include ‘Radish in Spring’ [on Loomings];” Sturbaum explains via email, “Not just because I love playing the tune, but to honor the person whose love and support has been integral to my journey as a musician and as a person.”

Knowing, sensing this tender tribute allows listeners to untangle even more of the song’s subtly captivating themes — including that prerequisite spiciness we all know, love, and expect from a crisp, icy cold, earthy radish. Sturbaum’s Irish-style button accordion combined with fiddle supplied by Brian Lindsay and bass by Loomings producer Alicia Healey are together a textbook less-is-more approach to instrumental tune-crafting. And, whether metaphorically or literally, they’re a reminder of the beautiful simplicity of a just-after frost, freshly-tended garden bed full of bright, new, homegrown radishes in spring.


Photo credit: Brian Lindsay