Tag: down home blues

‘Things Done Changed’ For Jerron Paxton – Now He Writes the Songs, Too

Posted on by Justin Hiltner

The music, sparse and spooky, sounds at the same time strangely universal and possibly from the last century, but as Jerron Paxton notes in his album title, Things Done Changed. The major difference on Paxton’s fifth album (including his 2021 duet set with Dennis Lichtman) is a big one. He wrote the songs.

“It wasn’t a very difficult decision,” Paxton said. “I had always had a list of tunes to record of my own compositions. I had to get enough cogent tunes to be an album, because you can’t have something that’s all over the place.

“You can’t have overtures with your hoedowns.”

The material on Things Done Changed is evidence that Paxton is no novice songwriter. These are words infused with hard living, what he calls “a good album full of blues tunes.”

In the standout track, “So Much Weed,” Paxton weaves amusement and a little resentment that there are Black people still serving time for minor drug offenses in an era when legal marijuana stores are in many states.

“Things done changed from the ’90s until now/ Lend me your ear and I’ll sure tell you how/ We got so much weed/ And the law don’t care/ My poor uncles used to have to run and hide/ Now they sit on their front porch with pride.”

A telephone call with Paxton is an adventure. He doesn’t back down and enjoys putting you on the spot if you’re susceptible to that.

A lot of your work is in vintage music styles. Why not a more contemporary sound?

Jerron Paxton: I play a diverse array of styles. I started off playing the banjo and the fiddle. As a matter of fact, I’m one of the few professional Black five-string banjo players in the world.

You have roots in Los Angeles and your family is from Louisiana. How did each of those places affect your music?

Well, I play the music of that culture, so it affected it in totality. It’s like being Irish and playing Irish music.

Could you give me a sense of how you evolved as a musician?

I started off with the fiddle and moved to the banjo and the guitar and piano and things like that. It was just a natural evolution, getting interested in one and that leading to another and to another, growing up in the house that was full of the blues. That’s mostly what my family listened to. [My aunt] almost listened to strictly the blues, while my grandma was kind of eclectic like me, and listened to everything. She liked Hank Williams and all sorts of country music and jazz and everything like that.

… I grew up in, first of all, a family full of Black people. So I got exposed to all sorts of Black folk music and Black popular music of every generation. You were just as liable to hear [Mississippi] John Hurt and Son House and Bukka White in my house as to hear Marvin Gaye, Michael Jackson, and Sam Cooke. If you heard bluegrass, that was mostly me. I was the one blasting Flatt & Scruggs and people like that.

You didn’t grow up in Louisiana, yet your music seems to be tied to music from the South.

My grandparents grew up there. My family migrated to Los Angeles with the death of Emmett Till and they brought their culture with them. But that doesn’t say much, because the majority of the culture in South Central [Los Angeles] is from Louisiana, so it’s not like we went someplace completely foreign. We went someplace where we were surrounded by people who were from where we were from.

I love the song “So Much Weed.” It’s a funny song about a serious thing, that there are many Black people in prison for marijuana convictions on charges that are now legal. Do people laugh when you play it?

I don’t play it live. Well, I don’t play it on stage. I usually play it in small gatherings for close friends.

Would you tell me more about your grandmother and how she influenced your music?

She was a fun, loving lady from northwestern Louisiana. My mother had to work, so I spent most of my time with [my grandmother] and grew up gardening and fishing, and getting the culture that you get when you’re raised in the house with your grandmother. Her mother was across the street. So I had four generations of family on one street.

So some of the songs on Things Done Changed were written some time ago. Why sit on them?

Some of the tunes were kind of personal and I just sort of kept them for myself and my friends. Other ones I had been singing on stage for a little while and said, “Maybe I should record this song first chance I get.” And other ones I had been singing since I was little, since my grandma helped find some words to them. So it’s all kinds of processes. Some of them take a lot of labor.

Do you mostly like to work alone live, or do you like to mix it up with other musicians sometimes?

It depends on the context. If I’m being hired as a soloist, that’s what you do, and that seems to be the most in demand. There’s not too many people who can go on the stage by themselves and hold the audience for 45 or 90 minutes or two hours with just the instrument. So people tend to hire me for that and there’s a lot of solo material unexplored because of that. But I play jazz music, so that’s a collective art. I play country music, which is also a collective art. I play blues music, which is a collective art. So you know, they’re all collective, but the solo is what people ask for. It travels easy.

So how would you like your career to develop? Do you have a plan?

I’d like to be filthy rich, just grotesquely rich and have a mansion with a lake. [Laughs] … But to be honest, I’m kind of enjoying building what I have, and I haven’t really seen any end to it. That might be a good thing. It just seems to be getting better. So I don’t see a need to worry about the end as much as how to make the best parts of what’s happening now last longer.

What kind of rooms are you working? Are you doing clubs for the most part?

I play festivals and basically any place that’ll have it, theaters and places like that. Any place that wants good music, I try to be there to supply.

Photo Credit: Janette Beckman

Jontavious Willis Is Traditional and Contemporary At The Same Time

Posted on by Justin Hiltner

Growing up in rural Georgia, Jontavious Willis discovered blues through a YouTube video of Muddy Waters and immediately immersed himself in the genre. At 14, he began playing acoustic guitar, he started gigging as a college student, and released his first album, Blues Metamorphosis, in 2016. Two years later, he opened on the TajMo tour with Taj Mahal and Keb’ Mo’. They co-produced his GRAMMY-nominated second album, Spectacular Class.

Offered the opportunity to record his new album, West Georgia Blues, in Nashville, Willis’s response was a resounding “No.” Tracking in his home state was non-negotiable, as that DNA was critical to his vision and sound. “Georgia was a big part of the story and I wasn’t going to fold on that,” he says. “I wasn’t going to let up.”

The singer-songwriter-guitarist and his musicians gathered for ten days at Capricorn Studios in Macon. Willis produced while engineer-guitarist John Atkinson mixed (and contributed guitar work on “A Lift Is All I Need”). They tracked some 200 songs, 80 of them usable, says Willis, and pared those down to the 15 that became his third album.

Willis’s fingerpicking style is rich in tradition and, as he’ll tell you, contemporary because it exists – now. With that, being featured alongside bluegrass and country music on a website such as this is a perfect fit, as he explained during his recent interview with BGS.

What were your goals going into this record?

Jontavious Willis: My goal was to show growth and stay away from carbon copies of other songs. I hear it all the time – you take a song and change a few words around, but it’s still B.B. King, it’s still Robert Johnson. I tried to make each song its own and if I did take from other folks, I did it my own way.

We get so wrapped up in saying, “Oh, I can play old music, so let’s stay there,” that we forget to create. I wanted to show my writing ability, my producing ability, and I wanted to show a difference. I’m glad I put space in between the albums to really show growth. Since the album’s complete, I’ve been getting great reception. But beyond that, I made an album I can listen to from beginning to end.

You didn’t feel that way with your other albums?

The first one, I knew I was green, but I had to put something out there. I’m always happy in the beginning. Then, when you listen to it long enough, you’re like, “I should have did this and this.” But I really can listen to this one. Truly, honestly, the first one, I wasn’t as good a player. The second one, I wasn’t playing at my full capacity or with blues players. I was playing with session musicians. This one, I played with people that knew the references to blues.

You’re a blues musician being interviewed by BGS, a bluegrass website, with a country music “sister” website, Good Country. That might seem like a big jump to some people, but the genres have common threads. Music historian that you are, could you address those connections?

Music was the most integrated pastime, prior to the big record labels coming in and separating them. One of the first integrated groups was actually in Georgia, called the Georgia Yellow Hammers. It featured a fiddle player named Andrew Baxter.

When some people think of country, they think of a particular sound. When I think of country, I think of rural. A lot of people say “simplistic,” because it sounds so peaceful and melodic, but it can be some of the hardest music ever. When I think of the intertwining of country music, I think about the early pioneers, like the first star of the Grand Ole Opry, DeFord Bailey, a Black fellow that played harmonica. Hank Williams learned from Tee Tot, [Rufus Payne]. Johnny Cash spent a lot of time with Gus Cannon and Furry Lewis and old blues folks like that. You can go on and on. A lot of the repertoire of blues artists isn’t just blues. Some of it could be classified as country.

Over time, with new talent, genres expand and change and self-proclaimed “purists” get ruffled. As an artist with deep roots in traditional and contemporary music, what are your thoughts?

I’m kind of with them and not with them. The reason I say this is because I feel like it is good to identify things sonically. When I listen to classical music, I think about what makes it classical. When I listen to jazz, I think about what makes it jazz. The same with blues, because what I’m seeing now is that blues have been overtaken by rock, and I don’t like that, because rock is not blues. It’s definitely a sub-genre or even a whole ’nother genre of blues, but it’s not interchangeable. A lot of the audience the rockers had kind of melted over into the blues, and a lot of people didn’t learn the blues from the front. A lot of ’em came through the back door, through these rockers and other big bands.

So I feel like it is good to identify what it is, but also understand that music changes. But call it what it is. If I’m playing blues-rock, I’m not playing natural blues. If I’m playing contemporary gospel, I’m not playing traditional gospel. The guys that made these beautiful songs that sold millions of copies — they didn’t get money for it. They didn’t get their due. It’s time for folks to stand by the genre of music they do and tell folks what it is.

Let’s talk about those sub-genres and what they mean, if anything.

It’s hard to really define the categories. With blues, they chop it in two main categories, at least for the GRAMMYs: contemporary and traditional. Contemporary means you’re keeping with the times. So by me living and writing music, that is being contemporary. Traditional means I’m a part of the tradition. So I can be traditional and contemporary at the same time. It is not one or the other. It’s a safe room for both.

Scholars made these terms up. Black folk wasn’t calling their music Delta blues or Piedmont blues until they heard so many folks saying it. Then they started saying it. But nowadays, those terms don’t mean nothing unless you’re from those places. I’m from Piedmont, so I’m a Piedmont player by default. I even went one step further to say I play West Georgia blues. What is West Georgia blues? I don’t know. I’m from West Georgia and I’m playing the blues in West Georgia. I can say that’s my style. A lot of people say Delta blues. Delta blues is a region, not necessarily a style. I can name three artists from the Delta that don’t sound alike. It varies from musician to musician.

It’s nicer for the listeners to think it’s categories, so you can navigate your way. But it also pigeonholes the artists and doesn’t really showcase the music and what it is. This is freeform music that people created. The record industry had a big hold on all of it, and that’s how they separated bluegrass from blues and country music. So I think you have to be a purist in a sense to maintain. If not, everything could spill over into everything, which is a good idea, but in essence, you want to identify the different sounds and nuances.

How does Georgia – its music, its history, and your history – inform your music?

Every state has salt-and-sugar history. I grew up in a predominantly Black town. Greenville, Georgia, is 70 or 80 percent Black. We’ve got a rich gospel history, and Georgia overall has Buddy Moss, Blind Willie McTell, on and on. So being in Georgia, always loving history, and always being around my family definitely shaped my music, the good and the bad. That’s what life is about, the good and the bad. Most of all, my hometown shaped me, more so than the famous people.

The blues people from Georgia definitely shaped my music. I was always aware of the other folks, like Little Richard, James Brown, Ray Charles, and Otis Redding, but they didn’t shape me. I listened to the old blues players and it was a great awakening for me to realize that Georgia has blues, because if you listen to a lot of folks, you’ll only think that it’s in Illinois and Mississippi. But the first studio in the South was in Atlanta in 1923. Everybody had to come to Georgia to record.

I know the United States has got twisted history, and that’s part of the blues. The blues is free Black people speaking their mind and saying how they feel, not always being political but just being true to themselves. To me, Georgia is family, struggle, prosperity, farming, food, life. It’s everything. I’ve been to a lot of places in the world, in Europe, to 46 of the 50 states, and ain’t no place like home. I’m looking at it now – the contrast of this dark green and light blue and these hills. You can’t beat that, man. Georgia’s everything to me.

What was it about blues that spoke to you as a 12-year-old? What has or hasn’t changed?

When I was a kid, I was singing gospel music about going to heaven and wasn’t I thinking about dying! A lot of those blues guys started out young. They were teenagers. Helen Humes, Buddy Moss, Josh White … Robert Johnson was 27 when he died, so he had to be singing the blues when he was young.

I’ve loved the blues since I was 12 years old, two years before I started playing guitar. I was at the age where I could appreciate it. The blues makes you think. Technically, some of those sounds aren’t supposed to be happening. Some of the stuff don’t make musical sense because lot of these folks aren’t trained musicians. But the stuff they put out – I can listen to it because it’s relatable to me. They talk in the way I understand. They sing in the way I understand, and man, it can just do something good to me. I don’t know what it is, but Jesus, it’s so good!

Photo courtesy of the Jontavious Willis Team.

PHOTOS: Our Recap of the Fort Worth African American Roots Music Festival

Posted on by Justin Hiltner

Last weekend, on March 16, musicians and artists from across the country descended on Fort Worth’s Southside Preservation Hall for the 2024 edition of the Fort Worth African American Roots Music Festival – known affectionately as FWAAMFest. This year’s event was the biggest yet in the annual festival’s four-year run, boasting a lineup of country, old-time, blues, ragtime, folk, Americana, and so much more.

Below, check out select photos from FWAAMFest that highlight the mission and scope of this quickly up-and-coming festival and community-building event. There’s truly something for everyone at FWAAMFest, including workshops and lectures on pre-World War I banjo playing, a live taping of BGS’s and Folk Alley’s podcast, Basic Folk, delicious soul food and ice cream provided by Carpenter’s Cafe & Catering, Lil Boy Blu, and Cow Tipping Creamery, and a superlative lineup of musicians, artists, songwriters, and instrumentalists. (Learn more about the artists on the lineup here.)

FWAAMFest is programmed and presented by Decolonizing the Music Room, a non-profit organization founded by festival director Brandi Waller-Pace. DtMR has a mission of building more equitable futures in music education, music performance, ethnomusicology, and beyond. As such, their success – and the continuation of the remarkable FWAAMFest – is dependent upon the generosity of roots music fans such as yourself.

If you believe in the future of FWAAMFest and Decolonizing the Music Room and want to help it continue into the future, you can donate now on the official festival website. Additionally, banjo player, songwriter, and scholar Rhiannon Giddens has pledged a $5,000 matching donation if two or more high level donors give at that dollar amount. If you have the resources, consider devoting funds to the important and vital mission of FWAAMFest and DtMR.

As you will see from our photo recap below, this is an event worth investing in. Make plans now to attend FWAAMFest in the future and, if you’re able, donate!

All photos by Justin Ikpo Photography unless otherwise noted. Additional photos by Ben Noey Jr. and IJ Routen.

Learn more about the artists on the FWAAMFest lineup here.

From “Alligator Bait” to “Gospel Blues,” Joy Is Central on Robert Finley’s ‘Black Bayou’

Posted on by Justin Hiltner

Been around the world, seen some of everything, but what I like about it the most is the joy that I bring…

– Robert Finley, “Livin’ Out A Suitcase”

Whether it’s at home or abroad, Robert Finley’s youthful exuberance has a knack for not only lighting up rooms, but people’s faces as well. On his latest batch of songs, the former sharecropper and carpenter – who got his start in music during a stint in the Army – continues that trend with 11 stories pulled from his Louisiana upbringing that include everything from the poignant “No One Wants To Be Lonely” to the cheeky and overly embellished “Alligator Bait.”

Pulling from rock, soul, blues and a whole lot of gospel, Black Bayou is easily Finley’s most personal and sonically developed record to date. His third project with Dan Auerbach and Easy Eye Sound, the record is one that came about organically, feeding on the artist’s energetic live performances with lyrics and arrangements put together on the spot in the studio with no pre-fabricated blueprint.

“When we did this album there was no pencil or paper in the room,” Finley tells BGS of the process. “The band was free to jam what they felt and I had the freedom to say what I felt. Nothing was written beforehand, it all came to life in the moment.”

Born in Winnsboro and now based in Bernice, a North Louisiana hamlet only thirty miles from the Arkansas border, Finley has excelled at living in the moment despite the fast moving world around him. That essence is what accelerates his storytelling throughout Black Bayou, particularly on songs like the aforementioned “Livin’ Out A Suitcase” and “Nobody Wants To Be Lonely,” the latter of which has the artist crooning about the elderly sitting at nursing homes around the country with no family wanting or able to keep in touch or care for them. It’s a topic that Finley doesn’t just sing about from the studio, though. He visits nursing homes in his community on a regular basis to serenade its residents.

“So many people have been forgotten,” says Finley. “Their kids drop them off and go on with their lives. I go down occasionally and perform at the old folks home in Bernice. Just take my guitar and play for 30 minutes or so, try to get them to dance, try to bring some joy to them.”

Whether in those homes or the local clubs, Finley is determined to use his platform to give back to the community that made him. In addition to never turning down a conversation or photo op, he also aims to lift up the next generation of musicians, offering support and guidance to those cutting their teeth and in need of a role model as they pursue their own musical dreams.

“I always go back whenever I’m not on tour, simply because that’s where I got my start,” says Finley. “It also gives me a chance to encourage the young artists there to pursue their dreams, because I can share how I started busking over there on the corner eight years ago and now I’m touring the world. Had I not made that first step, then nobody would even know what I was capable of doing.”

As listeners have come to expect from Finley, Black Bayou is full of lust, love, spirituality, and humor as well. Tunes like “Sneakin’ Around,” “Miss Kitty,” and “Can’t Blame Me For Trying” showcase Finley’s flamboyant and flirtatious side, which goes hand in hand with his center-stage shimmying and shaking at live shows. On the flip side, cuts like the swampy album closer, “Alligator Bait,” unravels as a spoken word recollection of a formative day on the bayou with his grandfather with a gnarly and always evolving backbeat oozing with attitude.

Together these stories make a patchwork quilt of sounds, emotions, and stories that only Finley could piece together. Calling into his North Louisiana home, we spoke with Finley — our November Artist of the Month — in detail about Black Bayou, making music with his family, the similarities between performing and preaching, and more.

What has busking taught you about performing and holding an audience’s attention?

I’ve learned that you don’t need to put all of your eggs in one basket. I’m always trying to shake it up and introduce new things to the crowd at my shows, because no matter how good a movie is, if you watch it two or three times you’re going to know exactly what happens next. It doesn’t mean it’s not a great movie, it just means you’re not going to watch something that you already know the result of. I don’t want to rehearse and be programmed to do the same thing over and over, I need to have the freedom of the spirit of the moment.

Your daughter Christy Johnson and granddaughter LaQuindrelyn McMahon both joined you on this record. What’s it mean to you to share your love for music with them?

It’s great being able to have three generations of Finleys singing together. I’ve always admired Pop Staples and The Staple Singers for him and his daughters. I have two other daughters as well, but they both work in the medical field and can’t just uproot and follow me around the world. My oldest is a licensed beautician, but put it on hold to help me pursue my career due to my sight being bad. She saw that I was determined to do it either way, so she sacrificed hers to make sure I wasn’t alone. Because of that I want to share the spotlight with her every chance I get.

She first came on during the audition process for America’s Got Talent, which was her introduction to the world. The label loved her so much that they were willing to use her on the albums. Soon we needed a second background singer, so I let Dan [Auerbach] know about my granddaughter. He and the label were immediately supportive and have been willing to [incorporate] as much of my family as possible into my career. This is mostly just me trying to open a gateway for them, because they have the potential to be bigger and better successes than me. Or at least it won’t take them 69 years to get discovered.

You’re often referred to as a bluesman, but Black Bayou could also just as easily be described as a gospel album. What are your thoughts on the dynamic between the two genres and how you’re able to tie them together on the record?

The only difference between the gospel and the blues is really the choice of words you use. The same music that you hear in the club is being played in the church and the same music that we grew up on in the church is being played in the clubs. The only difference is that if you want blues you sing “oh baby” and if you want gospel you sing “oh lord.” Other than that, a lot of the rhythms and dances are the same.

What’re your thoughts on continuing to make this type of music in the modern age?

I don’t even look at it as gospel or blues anymore. I look at it as just saying the truth. Regardless of what you’re going through, there’s someone else who’s somewhere who’s been through the same thing. The fact that they made it through gives hope that you can do it, too.

As artists, we’re blessed with fans that will pay to come see you and even take your advice home with them. The same people who go to church will not remember a thing the preacher talked about, but if they like your song they’ll remember it word for word. If you’re really trying to reach people, you’ve got a better chance to reach a lot more folks by singing than you would preaching. Nobody wants to listen to an hour and a half or two hour sermon, but they will stay around a concert for an encore. That’s why it’s so important when you have the world’s attention to tell them something positive with it.

It almost sounds like you view yourself performing on stage like a minister preaching from the pulpit?

That’s it. I can get a bigger crowd than the average preacher even though church is always free, but even then people will flock to the clubs. I’ve also sang “Amazing Grace” in nightclubs and had people put down their glasses, sing-a-long, and go to church with me. You just don’t know what people will do. Everyone’s going through something. If you stop the church people from going to the club then the club will shut down, because most of the people frequenting there are church folks from the other side of town. The problem is that while there they’re not getting the truth. They’re getting the water, but not the wine.

There’s not a better song on the album that ties these influences together than the aptly named “Gospel Blues.” Are you hypothesizing what you’ll do in heaven on it?

I’m trying to tell people not to be so judgmental. That’s why I sing, “I do drink a little whiskey, and I’ll take a little shot of wine” – because it’s better to be real with people than to try and fool them. Whether I have some whiskey [or not] isn’t going to have anything to do with whether or not I go to heaven or hell.

Another song I’ve been captivated by is “Alligator Bait.” Is that a true story?

That song was actually designed more or less as a joke. I never met my grandfather on either side, but I did hear stories when I was sitting around with my dad and his brothers about things like that. It seemed like I had a cruel, cruel grandfather, but that wasn’t the message I was trying to convey. I was trying to prove that any song where you think you’re right needs to be like you just read a novel. It needs to tell a story. It’s more about being a convincing writer than deceiving.

On the cover of Black Bayou is the pond that I used to swim in and got baptized in. For a while it’s just been deserted, but we went back there, because it conjured up a lot of those childhood memories. Even just standing there taking photos my mind flashed back to the things we used to do there like swimming on one end and fishing on the other. Us jumping in the water would scare the fish over to the other side where they could get caught easier, which in many ways is similar to how the alligator is lured in the song.

What has music taught you about yourself?

It’s helped me to find and be myself. I used to try imitating everyone from James Brown to Ray Charles, but soon I realized that the only person I could be the best version of was myself. Nobody can beat you being you. If you just be yourself then you’re automatically different from everybody else anyway. Being real with myself and my music has opened so many doors for me, because of that.

Photo Credit: Jim Herrington

Buffalo Nichols Champions Blues in the 21st Century

Posted on by Justin Hiltner

Singer-songwriter and instrumentalist Carl “Buffalo” Nichols loves and treasures the blues, but he acknowledges that his vision of what the music can and should do differs greatly from that of many performers he’s met in the field. Indeed, Nichols, whose brilliant new LP, The Fatalist – his second for Fat Possum, which dropped September 15 – doesn’t mince words when he discusses the issues he faces and the things he wants to see change in regards to the music, as well as attitudes held by many in positions of authority in regards to its promotion and distribution. 

“I tell folks I’m a songwriter initially, because when you say you’re a blues musician, then there’s a whole bunch of stereotyped impressions that you’ve got to get beyond,” Nichols said during a lengthy recent phone interview with BGS. “There was a period there a couple of years ago, right after George Floyd, where for a time there was this sense, or at least it was being said, that the blues community needed to change, we needed to diversify, to become more relevant and reflective of things happening in America. But now that seems to have passed, and we’re back to the same old thing. There’s too much conservatism among the older crowd, who often are in control of the blues radio stations and who are responsible for why the music isn’t more widely heard and accepted. And there’s too many artists just putting the same stuff out there.”

Nichols is among a growing number of African American artists anxious to smash idiomatic barriers regarding not just blues, but American music, period. He is a master at carefully paying attention to traditional values like keen storytelling, soulful delivery and expressive lyrics, while also utilizing contemporary elements and devices. The Fatalist includes a stunning cover of Blind Willie Johnson’s majestic “You’re Gonna Need Somebody On Your Bond.” The LP’s first single, Nichols’ robust baritone soars through the message of salvation with vigor, driving home both its urgent intensity and evocative theme. However, Nichols also says the song epitomizes another part of the dilemma he faces regarding broadening the blues’ appeal.

“That one kind of gets caught in a double trap,” Nichols continued. “On the one hand, you’ve got religious lyrics, then on the other you’ve got the blues sensibility. So, while the traditionalists who know Blind Willie Johnson love it, it has a hard time getting past the gatekeepers, because it also has some contemporary production touches. That’s kind of the double struggle you face. You’ve got the white traditionalist and conservative types who are dominating the blues marketplace, then when you’re trying to reach the Black audience, you’ve got what they call the ‘urban contemporary market.’ Because it’s blues they won’t play it.”

Still, Nichols is making some headway on the scene, both critically and in terms of gaining followers. He says he’s seeing a lot more young folks in his audience, as well as more Black fans. Though his appeal and notoriety don’t yet match that of a Christone “Kingfish” Ingram or a Shemekia Copeland, Nichols is steadily gaining more attention and acclaim. He opened several dates last year for Valerie June, another marvelous Black performer whose music incorporates classic and current sounds. He stands prominently alongside other rising blues stars like Gary Clark Jr., Marquise Knox and Eric Gales. The Fatalist reflects the vision and scope of a 30-something performer whose background includes at various times being in a grindcore band (Concrete Horizon), and playing folk and Americana, while also being part of a duo in Milwaukee (Nickel & Rose) with bassist Johanna Rose. His disenchantment with an Americana scene he considered overwhelmingly white and less than encouraging to his artistic vision led him to Fat Possum.

“I really felt it was important at this stage to have a label behind me,” Nichols said in response to a question about why he chose to sign with Fat Possum. “While it’s not the type of thing where we’re sitting down and trying to pick songs for radio, it is a thing where they’ve been very supportive and encouraging. They’ve provided me a place and a forum for what I want to do, and they appreciate my vision and are doing all they can to help me.” 

The Mississippi-based label was once widely celebrated for its championing of hill country blues greats R.L. Burnside and Junior Kimbrough, but in recent years had drifted far away from that model. Buffalo Nichols, his debut release, was the company’s first blues outing in two decades. It set the stage for The Fatalist, whose eight songs reveal a strong songwriting focus Nichols says is indicative of both personal growth and his desire to use the blues form to do more than rip through scales and display great individual musicianship. “I’ve been a guitarist for 20 years, but it’s really only been the last 10 that I think I’ve really grown as a songwriter,” he continued. “Being able to express myself is a challenge, and using the blues to do it is what drives me.”

There’s no question that The Fatalist doesn’t necessarily adhere to the standard blues formula, and that’s setting aside the presence of drum machine tracks and enhanced sonic quality. Its song sequencing and overall lyrical flow are edgy and compelling.

Standout cuts like “Love Is All” or “The Difference” offer contrasting views of a relationship. The former is optimism grounded in the wisdom of admitting that even good guys can go astray, while the latter spotlights a breakup that doesn’t so much place blame as document the painful end of something that was once glorious. There’s also the hard-hitting opening number “Cold Black Stare,” and the triumphant finale, “This Moment,” that features special guest vocalist Samantha Rose. The album has a sonic clarity and power that puts it in a league with anything done at a state-of-the-art studio in Nashville, LA, or New York, yet it was recorded in Nichols’ home – and he produced it. The decision to cut it there is also part of a larger career change that Nichols made last year, when he moved back to Milwaukee after spending years in Austin.

“In some ways it’s harder for me now being back home,” Nichols said. “But in other ways it’s good, because now I have to do it myself. I don’t have the machinery or the apparatus or the surroundings that I would have in Nashville or Austin or LA. It’s like it was when I was growing up. I’m being responsible for my own music now, and that’s a good thing creatively, even if from a business aspect sometimes there’s a struggle.” 

Buffalo Nichols is now in the midst of an extensive tour, with the American portion running through mid-December, then a European leg beginning in early January and continuing through mid-February (for now). While being adamant about not setting goals, Nichols says he definitely has things he wants to accomplish career-wise.

“For me, I always want to look ahead, I want to progress as a songwriter and a guitarist,” Nichols concluded. “I don’t ever want to make the same music over and over. I don’t want to be predictable. I want to contribute something original, something that when I’m gone people will look back and say that this was something fresh and inventive that Buffalo Nichols made.”

Photo Credit: Samer Ghani

Lakota John Laces Native Lineage with North Carolina Roots

Posted on by Justin Hiltner

Born and raised in North Carolina, of course John Locklear (AKA Lakota John) could draw from strong regional and cultural influences to create his sound: old-timey, down home, acoustic blues. But his North Carolina roots aren’t his only connection to the Piedmont, and the vast, richly diverse musics that come from his home state. His Lumbee and Lakota lineage most certainly have an equal influence on his picking, his songs, and his style — especially given the huge impact Native and Indigenous Americans had on the creation of American roots music in general. It’s an impact that continues to this day, despite constant erasure and attempts at exclusion.

Ahead of Lakota John’s performance as part of BGS and PineCone’s fourth annual Shout & Shine: A Celebration of Diversity in Bluegrass — at IBMA’s Wide Open Bluegrass festival in Raleigh, North Carolina, on September 27 — we had a chat about why old-time blues isn’t just time capsule music and what folky magic must be in the water in North Carolina.

BGS: So many folks view this style of down home, old-time blues as antiquated music, as “throwback” music. What do you think blues, especially of the kind that you make and play, can bring to this modern era? What value is added to it if we allow it to be in the present?

Lakota John: Awareness of the genre itself and the fact that without roots music, many other types of music wouldn’t exist. Roots music is the foundation of other music and by bringing it into today’s musical conversation, younger generations can embrace its importance as a foundation and use it to innovate and create new styles of music.

What was your own entry point to this style of folky, vernacular music?

I grew up listening to the music of the ’60s and ’70s, because that’s what my parents listened to. Around 10 years old, I became curious about the earlier influences on the artists who produced music in the ’60s and ’70s, which led me back to blues, bluegrass, and roots music. I could see the correlation between the earlier music and later music in so many ways and found it really interesting how the music evolved.

Erasure is so prevalent in American society, many people — including historians, journalists, and ardent fans — don’t realize how fundamental Native and Indigenous influences were (and still are) to American roots music. Who influenced you? Who do you point to, to help reduce and eliminate that erasure?

I feel Jelly Roll Morton, Rev. Gary Davis, and Charley Patton are just a few of my influences who approached music with a percussive and syncopated style which is something Native and Indigenous people have always shared through their music and traditions. With later musicians such as Muddy Waters, Link Wray, The Allman Brothers, Jesse Ed Davis and many more, the basic structure remained but they incorporated an electric sound into the blues along with other styles to create their own unique sound.

Part of that erasure is simply because most colonizers and descendants of colonizers, immigrants, etc. do not realize that Indigenous people are still here. What do you say to folks, even the most well-intentioned and progressive among us, who have this very common blind spot when it comes to Native Americans, Indigenous peoples, and Indigenous rights? 

Native peoples walk in two worlds, the traditional and contemporary; we’ve always been here and always will be. We’re more than the stereotyped “Hollywood Indian” and definitely not museum artifacts. Hopefully to clarify this common blind spot I’d say, “I had some difficulty finding my keys and a parking space for my buffalo this morning.”

Shout & Shine returns for its fourth year at the IBMA’s Wide Open Bluegrass Festival at the end of September. What does bluegrass mean to you? What, if any, of its influences have filtered into your music and art?

That’s awesome. I grew up listening to bluegrass music and I definitely incorporate some elements of the bluegrass style into my own music. Bluegrass is an interesting art form and a very important category of roots music.

IBMA being hosted in North Carolina, in Raleigh, for the past number of years seems like a perfect fit. What is it about North Carolina that makes it such a hotbed for roots music? What do you get out of living and performing in this richly musical area? 

Man, I really think there’s something in water here. The south has always been a hotbed for roots music, possibly because of the many trials and struggles the south has been through in our country’s history. Because I’m from North Carolina, I’m connected to the community and music that has been an influential piece to what I do. This place is one of the richest musical areas where I have been fortunate enough to have access to artists and mentors who were and continue to be pioneers in the development of roots music in America.

Photo courtesy of Music Maker Relief Foundation

Dom Flemons: Many Pieces to the Puzzle

Posted on by Justin Hiltner

It’s fitting that Black Cowboys, the latest record from writer, storyteller, historian, and songster Dom Flemons, was released on Smithsonian Folkways, the non-profit label arm of the eponymous museum and its Center for Folklife — the album plays and reads like a museum exhibit in musical form. This collection of songs, from traditional Western folk melodies to African slaves’ field hollers to Flemons’ timeless originals, celebrates the heritage of African American cowboys in the Wild West.

The existence of black cowboys has largely been omitted from the greater historical record, relegated to forgotten dime store novels, dusty biographies, and seldom-sung songs. The commercial narratives that took the nation by storm in the last century, such as Wild West rodeo shows, singing cowboys, and myriad television shows and films, largely centered on whiteness and white heroes as the keystones of the pioneer West. Flemons understood the larger, more complicated picture — in part due to his African American and Mexican American heritage and growing up in Arizona. With this record and its exhaustive liner notes he brings these integral stories, these neatly interlocking puzzle pieces of black identities shaping the American West, out into the mainstream.

When I listen to this record and read through the liner notes it strikes me that the crux of the entire project is revisionist history and figuring out how to undo it.

One of the things I’ve found most interesting about the issue of revisionist history is that it creates even more weight to the work of people like Martin Luther King Jr. and Malcolm X, because you start to understand why they were working for civil rights and first-class citizenship, compared to second-class citizenship. Up to that point, no matter how far you got in the status as a citizen, you could not be considered a first-class citizen if you were an African American person. This becomes extremely prevalent when speaking of early Western history. To put a black person on the same level as a white person was taboo up until even the late 1970s and early ‘80s. Nowadays it’s really hard for people to grasp that concept. When you aren’t in control of the narrative, you’ll find there are holes in it. My notion has been to add and to elevate different parts of the narrative so that when you bring all of the narratives together you get a truer picture of what the history is supposed to be. That was part of the reason I felt that this album was very important to get out there.

Being from the Southwest, I know that it’s a diverse community. The story isn’t just black and white. There are the Native American populations as well as the Mexican American populations and the different refugee groups as well. The Southwest and Western culture tends to have a very diverse population, because the open expanses of land give a lot of room for people to build a new life for themselves. Where there aren’t a lot of people, you don’t want to upset your neighbor, because they could help you in your time of need. When you read about the cowboys you start finding that the ideas of discrimination and segregation in the classic sense break down in certain situations where, because of the lack of numbers, everybody had to be working together. That called for a brotherhood and a kinship between all these different cultures, in a way that is very unique and is very reassuring, especially in modern times when it seems that the whole world is connected, but we still feel like, “Why have we never been able to get along?” But you find in different situations along the way people have figured out how to work together and get along with each other just out of necessity.

Are people surprised by the concept of the album? I can just imagine someone saying, “Black cowboys? That’s a thing?” How do you unpack for people that black folks have been everything and everywhere, just like white identities?

It’s a matter of perspective and a matter of representation in the mainstream. When it comes to cowboys, three things happened. First, you had the birth of dime store novels, sensationalized Western fiction that were written by people [back East]. They took Western stories and created a sensational picture of Western culture. It’s interesting to read about these too, because you do have several pulp novels that feature black cowboys in them, so you still have a bit of that culture in there.

The second wave was Buffalo Bill’s Wild West show. It was the first internationally recognized Western program. [Buffalo Bill] was definitely a Confederate-leaning individual, even though he was part of the communities in Kansas that fought against slavery. Buffalo Bill, he had black friends, he had Native American friends, he was good friends with Sitting Bull. But at the same time, ideologically, when the Wild West show went out there [on tour], it painted Buffalo Bill as a white savior, at the forefront of all of this. With it being presented at Madison Square Garden and all over the world, including Australia, Germany, England, France, and Spain it painted the picture of Western American culture being a white phenomenon and having white heroes that are in the forefront. That’s the second level.

The third thing that really cemented the image of the cowboy in place were the singing cowboys: Gene Autry, Tex Ritter, and a whole slew of other folks following behind — like Jimmie Rodgers, the father of country music. That set the stage for the cowboy being a white man in a cowboy hat and chaps, saving the day. It caught on with the adults and the kids, and the kids carried on these same traditions. Once you see that sort of representation and there’s no narrative that conflicts with that, there’s no need to consider that there might be a different narrative.

Now we’re over a hundred years down the road from all three of those things. The idea that black cowboys are representative of cowboy culture is something that’s been chipped away for many years. When it comes to representation and African American culture in the West you’ll find that there are a lot of pieces to the puzzle.

How do you take an album that might come across as a “time capsule” or historic novelty music and show it’s more than just a bridge to yesteryear? How do you view this music today, in a modern context?

There was one thing that really set this off. At first I faced that problem. Of course, I had my interest in cowboy music in general; I love Willie Nelson, Marty Robbins, Riders in the Sky, etc. That interested me in general, but I came into this particular issue as I started trying to make this into a compelling narrative so that people won’t just pass it off as nostalgic music.

I was talking with my father about one of the cowboys I was reading about, a fellow by the name of Nat Love, who was one of very few black cowboys to write an autobiography. He worked out of this town called Holbrook, Arizona. Then he became a Pullman porter working on the railroad lines. The history of Pullman porters was what we would call a catalyst for the early civil rights movement. One of the main Pullman porters, a man by the name of A. Philip Randolph, started the very first all-black union called the Brotherhood of Sleeping Car Porters. Black people who were Pullman porters were able to elevate themselves socially, because they began to know the most prominent white patrons from traveling with them. At first they just worked for tips, but then they wanted to work for a salary, so A. Philip Randolph helped the porters raise their wages.

The porters were also the connecting point between every black section of town in the United States. When it came to delivering the all-black newspapers and when it came to 78 RPM records, the porters had supplies that they would sell to people. They connected the North, South, East, and West of the United States. Later on, in the 1940s, ‘50s, and ‘60s, Randolph was one of the people who helped Martin Luther King Jr. organize the bus boycott. My father told me that; he was a porter for a chair car, the local/regional train car.

Seeing that someone like Nat Love was a cowboy and later a Pullman porter connected this ancient story of dusty old cowboys on the range into a very modern African American context. That was how I connected the narrative so it would be modern. This gave me a strong sense of why we don’t think about black cowboys. White cowboys continued to ranch and become proprietors on their ranches. But of course in the African American community nostalgia, looking backwards, thinking about the old home place is a whole different story. Cowboy music is connected to country music and one of the biggest parts of country music is nostalgia. In the African American community, nostalgia has always been a double-edged sword.

When I hear you talk about your connection to your music, the dots seem to connect pretty directly, but you’ve put in time, done the research, given it care, and given yourself an in-depth education. How do we make it as easy as possible for people to also trace those threads without all of the rigorous work you put in? Or do you think that work is necessary and maybe something everyone should experience?

Well, I think technically everyone should work through all of that. That’s something that I would like to have happen.

Especially since there are so many of us who haven’t had a choice but to put in that work.

Absolutely. [It all started for me by] being a big fan of Texas country blues music, which is part of my grandfather’s culture. It was very natural to listen to people like Lead Belly, Henry Thomas, and Lightnin’ Hopkins even. All of that stuff is black Western culture from the descendants of these cowboys. I wanted to bring that stuff into a single room. I also went to the National Cowboy Poetry Gathering in Elko, Nevada, and I met several of the cowboys. Don Edwards, a legendary cowboy singer who has spent a lot of time talking about the influence of black cowboys, told me about how all the black cowboys were called black vaqueros. He told me about Mexican vaqueros and how they were the original cowboys. It opens up Spanish and Mexican culture being part of Western culture starting three hundred years before the time period we cover on the album. That’s a piece of the puzzle.

It’s obviously a very complicated and complex puzzle, but it’s not necessarily more complicated than just the narrative of America we’re already familiar with — the melting pot of cultures and backgrounds. It’s a matter of putting those pieces together. You’re adding more colorful pieces to the puzzle they already have half-built in their heads.

Overall, I really wanted to be able to give Black Cowboy 101. Like the quote from Mike Searles that I used in the introduction. When people think of the birth of the West they think of it as the birthplace of America. If you think of it as only white America, you would get the impression that only white people are true Americans and everyone else is an interloper. If you start adding these other people — Mexican vaqueros, African American cowboys, and even Native American cowboys — you get a better sense that it’s not only the birthplace of America, but it’s always been multicultural, from the beginning.

Photo by Timothy Duffy