Tag: folk music

Allowing Herself to Be Free: A Conversation with Erin Rae

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Quiet may come off as meek, but don’t be fooled; strong doesn’t necessarily present in overly clamorous ways. That’s the central truth Erin Rae unearths on her new album Putting on Airs. Across twelve hushed tracks, her haunting voice depicts the ways in which the past looms over the present, especially how the scenes we witness as children build their own imposing edifices in the psyche. On the title track, she sings with bare-bones honesty, “I never did learn to like myself/ Been chasing down anyone that might could help/ Lure them in with charm, come out stealing.”

Putting on Airs is as much about calling out herself as exploring the circumstances that formed her, but through it all the Nashville-based songwriter’s honesty is manifested through her clear-eyed vocals and deft lyricism. She wants to heal, and her music, functioning like a salve, allows her to do exactly that. For example, on “Bad Mind,” she sings about a lesbian aunt who faced discrimination decades ago in the Alabama court system and how that, and other adolescent experiences, shaped the perception of her own sexuality.

Recorded in Appleton, Wisconsin, during winter’s muted apex, Erin Rae worked with co-producers Jerry Bernhardt and Dan Knobler to make full use of the space—a former Franciscan monastery known as The Refuge. As a result, the production lives, breathes, and echoes, giving her the room to use her voice, both literally and lyrically.

These songs are so tender, and that descriptor strikes me in two ways: Tender like a bruise, and tender as in full of care. When you were writing them, did one apply more than the other?

I think it’s a little bit of both. With “Putting on Airs” in particular, I was like, “Am I just being harsh on myself?” My mom’s Buddhist now, so I’m really [thinking] like, “Is this being kind? Is this causing harm?” It’s been helpful to me to own that behavior and, yeah, it is uncomfortable to feel the reality of that and the consequences of that and how it affects other people and myself. But also, by owning it and saying it, my hope is to continue to get more free from that. It’s a little bit of both: It’s tender temporarily.

How have you seen your songwriting shift on this album?

I guess I’ve always used songwriting to process through my own stuff; it’s been very cathartic for me. My last record was tying my own experience in with that of my parents or close friends. There’s still an element of that, but I feel like this record has become more directly about me. I didn’t really intend for these songs to be that, like “I’m going to call myself out.” “Putting on Airs” is about people-pleasing where it’s harmful to myself and other people, where eventually you just become dishonest in a way.

No kidding. That line, “Lure them in with charm, come out stealing,” got me right in the gut. It almost hurts to hear but it’s so true.

It’s like, “I want you to like me!”

It’s almost like a safety mechanism at first, but it’s interesting how you say it can become self-harming at a point.  

My dad is super outgoing. He’s one of those people who’s never met a stranger. That’s how I am as well, but learning in a way to make sure…especially as far as it goes with relationships. That’s really what I’m focusing on in that song.

Ok, we have to talk about “June Bug.” That transition to the old-timey piano at the two-minute mark is stunning. That riff says so much, and coming after all you’ve confessed, hangs even all the more beautifully.

At the Refuge up there in Appleton, there’s this giant chapel and all these monks’ quarters, 60 little individual bedrooms, and a lounge area on the first floor. It was in the middle of winter, it was still snowing, and the Fox River is right out the back. The room has a wall of windows, so you could see the snow and the bald eagles. There are two hallways, and in the center of that is where we had a lot of tracking stuff set up and the computer and all the gear. Then we ran guitar amps and put the drums in the chapel, so you hear that huge open sound. We tracked vocals in there so we had the room sound.

I have these fond memories of everyone being super sweet to each other. Basically, Jerry played everything. I think he had tracked that piano part and then Dan, when he was mixing everything, surprised Jerry by putting that into the end of the song, because the song otherwise would just be a minute and a half long. We had this beautiful piano track that Jerry had done in this space, and Dan surprised us with the old timey piano outro, and I thought Jerry was going to cry. It was really great.

I’m especially interested in the labels that circulate around Southern women. To that end, “Mississippi Queen” is such a striking song. How have you attempted to battle against the labels about who women should or shouldn’t be?

Nashville is like a blue spot surrounded by red. It’s a town full of creatives. I’ve got a family member that lives in Mississippi and my dad grew up in Missouri, but whenever you go back to more traditional Southern cities, it’s kind of like, “Oh yeah, people more or less adhere to these cultural norms that feel a little outdated to me.” But I’m always drawn to a sense of tradition. The only way I’ve known how to challenge anything is personally, like internally making sure that I’m clear.

That’s what a lot of this record’s about—allowing myself to be free to see what my own personal truth is, so that, hopefully, I’m able to lend that to others and give other people that space. Even in thinking that that’s a way I want to live, it’s still difficult. I empathize with people that have grown up in a more traditional city; I feel like it takes a conscious effort to grow up and be open-minded if it’s not the norm.

Right, if it’s not modeled for you it’s even harder to practice.

My parents are super open-minded and I still grew up in the South and absorbed a lot of the social norms, so I can’t imagine how hard it is for someone else [who didn’t] to feel free enough. With a more conservative or strictly religious background, it’s hard work for everybody to be more open-minded.

The past six months have been fruitful for singer-songwriters wishing to challenge heteronormativity, including projects from H.C. McEntire and Sarah Shook. Why do you think now is such a powerful moment for such visibility?

So much progress that had been made was starting to feel uncertain with this new administration. It kind of worked out to be a timely thing, especially with the song “Bad Mind,” and that story being born out of the state of Alabama. When Roy Moore was almost elected, I was like, “It’s all happening in the same time.” I think it’s so important to keep the conversation going and make opportunities to heal around this stuff, around sexuality, while it’s all being threatened.

It does feel like a backlash, similar to what took place in the ‘80s after women had made significant strides in the ‘70s.

Music helps us process. One image that came to mind while you were talking about a backlash is the Women’s March—the second one that happened recently in Nashville. It ended with a big concert at Bicentennial Mall, and Alanna Royale and Becca Mancari were both performing there. Alanna has always represented real womanhood for me, being a strong and powerful woman. She’s full of life. It was this really beautiful moment to walk with all these people—dads, and little kids, and folks old and young—through Nashville, and then end up at this powerful, beautiful concert with people that I admire in our community. It was such a beautiful way to tie it all together.

Photo credit: Marcus Maddox

Small World: African Influences Shape ‘Remain in Light,’ Then and Now

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She is moving to describe the world
Night must fall now. Darker, darker
She has got to move the world, got to move the world, got to move the world
She has messages for everyone
— “The Great Curve,” Talking Heads

Remain in Light was, arguably, the album of the year for 1980.

Remain in Light may well be, arguably, the album of the year for 2018.

On the surface, it might seem obvious and inevitable for an African-rooted artist to take on Talking Heads’ landmark, even if it took 38 years. African inspirations, particularly that of Nigerian Afrobeat king Fela Kuti, are the alchemical core of the stunning amalgamation of African, Caribbean and American funk, experimental rock and David Byrne’s oddball, seemingly stream-of-consciousness poetry. It was the culmination of the band’s collaborations with Brian Eno and an album pretty much unlike anything else before it. And, in turn, it was if not the spark then at least a catalyst for an explosion of discovery and exploration of African styles among artists (Peter Gabriel and Paul Simon foremost among them) and fans alike around the world, an influence still reverberating today. Arcade Fire, anyone? Vampire Weekend?

But Angélique Kidjo has never, ever in her career done anything obvious. This is no exception. But it is hard to conceive of a better match of music and artist than this. Obvious? No. Inevitable? No. Perfect? Yes. Her highly personal re-imagining/repatriation (or rematriation) of this album is every bit as bracing and as revolutionary an artistic achievement as the original in its own right, and a fulfillment of that discovery and exploration that the original Remain in Light helped launch.

Kidjo didn’t merely extract the burbling rhythms and elastically elliptical lines and reshape them as Afrobeat or highlife. She applied her own depth of vision to the material, her own cultural roots, and her embrace of many musical streams to make something distinctly hers, in some places blending in the traditional tunes she grew up with in Benin, in others broadening the perspective to what might be called Afro-Global. And, crucially, she locked into the often-perplexing, arty off-kilter lyrics and invested them with her complex, incisive worldview, adding new words here in there, sometimes in Fon, the language of her father.

Most of the songs start with Kidjo’s voice, single or multi-tracked, chanting in Fon or Yoruban (her mother’s language) as if a call from Mother Africa, a herald for what is to come. The opening “Born Under Punches” becomes a fight against oppression (“All…. I want… is to breathe”). “The Great Curve” shapes Byrne’s amorphous imagery into a forceful paean to women’s empowerment, propelled on a rubbery bass line and blaring brass. “Seen and Not Seen,” given an almost rural sound with its percussion-centric mosaics, looks at the skin bleaching many have done in Africa under cultural pressures.

The biggest challenge may have been the album’s best-known song, “Once in a Lifetime,” famed for the indelibly quirky video that accompanied it back in the pre-MTV days. Where Byrne more spoke/yelped than sang the verses detailing a sense of modern existential confusion (“This is not my beautiful house! This is not my beautiful wife!”) over an almost proto-techno roil, Kidjo turns it into a challenge to find meaning in the world, to create meaning, with a soaring, full-voiced melody on top of a rousing, rumbling highlife-derived tapestry.

Collaborating with producer Jeff Bhasker, whose credits include Rihanna, Kanye West and Harry Styles, she brought in an accomplished and fitting cast to help. Kuti’s long-time drummer and musical director Tony Allen is a driving force on “Houses in Motion” and “Cross-Eyed and Painless.” Kidjo felt inspired to add words from Kuti’s song “Lady” on the latter. Other guests include her fellow Benin-raised guitarist Lionel Loueke on three songs and Ezra Koenig from Vampire Weekend (whom she had sing on “Listening Wind” in Fon!)

Now, of course, Talking Heads had the benefit of working on a largely blank slate. Sure, there were many African bands that “modernized” traditional styles, most famously Kuti, who mixed hard James Brown funk and elongated electric jazz with fierce socio-political statements, running afoul of his country’s oppressive military government in the process. And the Anglo-Ghanian band Osibisa had at least moderate success in England with its mix of traditional rhythms and Western funk, though outside of the U.K. it was known more for its Afro-fantastical cover art by Yes’ designer Roger Dean.

There were the occasional hits that came out of Africa — South African singer Miriam Makeba with “Pata Pata” in 1967, her countryman and then-husband trumpeter Hugh Masekela with “Grazing in the Grass” reaching No. 1 on the U.S. pop and R&B charts in 1968 and Cameroonian saxophonist Manu Dibango with “Soul Makossa” in 1971 (its “mama-say, mama-sa” chant made familiar to the masses when Michael Jackson used it, uncredited, in 1982 on Thriller’s “Wanna Be Startin’ Something”). But these were isolated and “exotic,” not part of a wave. And there were occasional, isolated experiments with uses of African styles, to varying effect. The most prominent and artistically bold was Joni Mitchell’s use of a field recording of the Drummers of Burundi as the primary feature of the song “The Jungle Line,” a stark portrait of suburbia from her 1975 album The Hissing of the Summer Lawns.

Talking Heads, working with English musician, producer and aesthetic philosopher Eno, had dipped their collective toe into these rich waters with “I Zimbra” from the preceding album, Fear of Music, and shortly before starting Remain in Light, Byrne and Eno had drawn heavily on African music, much via samples, on the experimental musical collage My Life In the Bush of Ghosts. Around that time, the band’s married bassist and drummer (Tina Weymouth and Chris Frantz) vacationed in the Caribbean and became entranced with Haitian Voudou music, which they brought into the sessions for the next album, at which Kuti’s 1973 album Afrodisiac was also a constant presence. An unfinished outtake from Remain in Light, included in an expanded 2006 reissue, is even titled “Fela’s Riff.”

Where Fear of Music was about, well, fear, paranoia and isolation, Remain in Light looked out to the world with some perplexity, but ultimately celebrating its wonders in both the words and music. Byrne is revisiting much of the music now on his dazzlingly staged tour, the Remain in Light material perfectly complementing his new looks at modern life from his current American Utopia album.

Kidjo’s album comes, though, not just in the shadow of the original, but of a great wealth of other African and African-inspired music that came after. An early key was veteran Nigerian star King Sunny Adé’s Juju Music, with its buoyant rhythms and slinky Nashville-Hawaii steel guitar. Island Records founder Chris Blackwell had signed Adé in hopes to make him “the African Bob Marley,” this being shortly after Marley, his signature star, had died. That was an overreach, as Adé resisted most attempts to make his music, generally presented in long, sinuous tracks, more fitting for Western ears and radio programmers. Even with support from Stevie Wonder (whose unmistakable harmonica graces a song on the 1984’s Aura album), there was little-to-no chance of this music finding a spot in the American mainstream. It did, though, spur increased interest in African music, and many who saw Adé’s early-‘80s U.S. concerts cite that as a revelatory turning point.

Obviously, Paul Simon’s Graceland really got things going in 1986, both for the music itself and the debate stirred over the propriety of his methods and of his defiance of the cultural ban imposed on Apartheid-oppressed South Africa. Regardless, the music shined a light on the various South African musicians he used in the sessions and on the mbaqanga and other styles on which he drew.

After Graceland, the floodgates opened: There were dozens of releases from Africa (and elsewhere) on such dedicated labels as Island’s Mango imprint, Virgin’s Earthworks (which had already put out the landmark The Indestructible Beat of Soweto compilation) and, of course, Byrne’s Luaka Bop and Peter Gabriel’s Real World, the latter in conjunction with the WOMAD organization and its revelatory world music festivals. Malian guitarist Ali Farka Touré teamed for the brilliant 1994 album Talking Timbuktu with American guitarist Ry Cooder. Kuti’s North American tours in the late 1980s and early 1990s are still talked about breathlessly by those fortunate to experience them, and the years since his death in 1997 have seen numerous reissue projects of his catalog and impressive music and concerts from his sons Femi and Seun, each both carrying on and expanding the legacy. And ultimately choreographer Bill Jones’ Tony-winning production, Fela!, a music-and-dance-filled account of life on Kuti’s compound outside of Lagos, brought his legend to a mass audience.

And there’s the extensive work of Kidjo herself, signed by Blackwell to Island in 1991. That launched a singular career of impact and innovation, of a distinctively creative spirit, which has seen her drawing on everything from Sidney Bechet to the Gershwins to Jimi Hendrix and Santana, to teaming with Philip Glass on a project setting Yoruba songs for a full orchestra, to 2014’s EVE, dedicated to the strengths of African women and built on a foundation of field recordings she made throughout that continent. In 2008 in the Staples Center press room after her Djin Djin was awarded a Grammy for best world music album, she sharply told this writer that she rejected the very term world music because it in its very nature lumped together many unrelated styles and artists and ignored the kind of individuality and reach she brought to her art.

“What does it mean?” she said, almost seething. “Why do we categorize people?”

She continued: “Through music, every one of us can take what is in us to proceed onward in our life and roll out improvement in this world… We all must be perceived for what we do. There is only one humankind.”

No wonder she heard something that spoke to her in Remain in Light. No wonder she was able to take that and make it shine with such fresh and intensely personal light. And it, too, will remain.

Photo credit: Danny Clinch

WATCH: Worry Dolls, “Tidal Wave”

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Artist: Worry Dolls
Hometown: London, England
Song: “Tidal Wave”
Album: Go Get Gone (Deluxe Edition)
Release Date: July 13, 2018
Label: Bread & Butter Music / SFE

In Their Words: ​”​The first verse of the song was a voice memo on ​my phone for nearly a year that ​I kept coming back to but couldn’t really figure out what it was about. I knew tidal wave was a metaphor for when it feels like life is coming at you at full force and there’s nothing you can do to stop it. But it wasn’t until I lost an extremely close family member last summer, very tragically and suddenly, that I came back to the song and realised it was about grief. When you’re grieving they say it comes in waves, but for me it felt like a tidal wave.

Around the same time, I had just got my first Gibson and it was this gorgeous Sheryl Crow edition Southern Jumbo with this beautiful rich, warm bass. Zoe was using a vintage Earl Scruggs banjo and when we got the instruments home, this song just poured out. It was like the stars had finally aligned. Quite soon after finishing it, we produced it ourselves and recorded it live in a converted cowshed just outside of London!​” ​– ​Rosie Jones, Worry Dolls

Photo credit: Finlay O’Hara

Closer to Self-Acceptance: A Conversation with River Whyless

Posted on by Justin Hiltner

Bands grow. Styles evolve. Lineups shift. Genre identifiers morph to accept those changes while the music industry holds certain expectations for reinventions and reimaginations. It’s refreshing, then, when you happen across a band that isn’t bogged down by those precedents, choosing to just follow their songs and their true selves wherever they may lead.

The folk-pop outfit River Whyless finds themselves on this trajectory with their third album, Kindness, A Rebel. The product is not gratuitous, heavy-handed, or obvious, and it never stumbles or attempts to assert that “the old River Whyless is dead,” because true reinvention is never about demolition and rebuilding. It’s about finding the skeletal structure that was already there and allowing it to shine on its own, set apart. Drummer Alex Walters jumped on the phone to unpack the integral aspects of self-acceptance and self-celebration that blossomed on this beautiful testament to allowing oneself to just be.

This record seems to be as much about personal growth for each of you individually as it is about changes for the band as a whole. Why do you think those two things coincided here?

Alex McWalters: I think those things are always connected in some way. Whenever you make a piece of art, your life is always factored into that, there’s always growth. [It’s partly] because we’re now in our early 30s and feeling really lucky that we’re still able to make music and be a band. With that, there are a lot of adjustments you have to make as you head into the next phase of life. Ryan [O’Keefe] just got married, my girlfriend and I just bought some property and we’re working on building a house, and Halli [Anderson] moved to Oregon with her sweetheart. A lot of big life things are happening.

I guess this is a record about grappling with how to be a band in a different phase of your life. It’s honestly a little more challenging when you have more responsibilities outside of a band. Whereas, when we were in our 20s, it was like we were homeless. We lived on the road. Our whole lives were the band. It’s a much different way of operating professionally and creatively than it was 10 years ago. It’s exciting, but also challenging to continue doing it in this way.

How do you all feel that growth comes through the music, overtly? I hear it in “The Feeling of Freedom” and I hear it in “Another Shitty Party” — which I feel echoes my own personal growth through young adulthood — but how do you feel that perspective comes through?

I think “Another Shitty Party” is a great example. I hold this new record up against the one we did before, two years ago, in terms of the way it feels — I sort of have an inside view as to how it was made, so it’s a little hard to convey to someone who wasn’t there. It feels like we sort of embraced whatever came out of us this time and didn’t try quite so hard to be a certain way or accomplish a certain thing with the music. There were a lot more growing pains in the last record, as far as figuring out how to make three or four songwriters coherent.

This time we just went with it. We just let the songs be the songs. With that, the idea of “Another Shitty Party” is sort of connected to a bigger idea of coming a little bit closer to self-acceptance and trying to be honest with who you are in the world. The idea of going to a party and walking away from that feeling like, “There’s no reason I had to be there!” is a metaphor for the larger feeling of being in a band and trying to be cool. Let’s just stop trying to be cool and just be us.

Something that we aren’t necessarily taught as kids or teenagers is that sort of self-acceptance, that acknowledgement, is such an integral part of what we refer to as “maturity.” It’s getting to a point of being able to accept yourself as whomever you are, having been morphed by all of the factors of our lives. What brought that to the surface for you?

I’m not sure if it was conscious. Maybe it was also having reached some level of, I guess, gratification in terms like, “Oh, the last tour we did went really well.” I think part of maturity is you have to learn what works and what doesn’t. Some people aren’t as lucky to reach that point of self-acceptance to where you can say, “No, I don’t want to partake in this.” Or, “I don’t agree with that and I’m not going to do it.” It can sometimes require a lot of work to get to the point where you’re able to be mature. Some of that was just us being a little more confident than we were before.

Also, it’s just hard to avoid the elephant in the room as far as the current political situation and feeling like we didn’t say or do enough. Not that we could have done anything [specific], or that we even knew what to do, or maybe we shouldn’t have done anything, but we had that sense of, “Oh man, what just happened and how do we go forward?”

Taking responsibility of that and taking it onto ourselves is also a very mature idea.

Precisely.

And kindness really is a rebellious act right now. I think that was one of my biggest takeaways from the album. Like, “Oh shit, yeah, being just a kind human being at this point in this weird political, divisive period, is rebellious.”

Absolutely. You hit that right on the head.

I hear you reckoning with that on “Born in the Right Country.” This is something that I think about a lot right now, about how we can address these sort of personal perspectives we have while we also acknowledge our own privilege and our own complicity, too. How did you reconcile that conflict with yourselves and through that song?

The song was written by Ryan and I think it’s interesting, because, like I said, we all had a very intense reaction to the election. There’s a lot to have to work through once you realize that Donald Trump is your president. We are four white people in a band and our life has been pretty peachy and, for the most part, is continuing to be pretty peachy, so anything we say about Donald Trump or the people who voted for Donald Trump has to be self-aware. You have to go through a process of recognizing where you’re coming from when you speak and how you sound and what your actions actually say without you realizing you’re saying it.

There was a point at which that song was introduced to the band and we all wondered if we even wanted to go there. What does this mean? How will it be interpreted? What good does it really do? What is this song really going to accomplish besides sounding like four white people complaining about Donald Trump? And maybe it still does, but I think an important part of it was trying to get into that three-minute song a part about us having a certain responsibility that we have to figure out how to own, as far as being who we are and what we could or could not have done more of.

Personally, I thought 100 percent that he was going to lose, so I was very complacent and complicit in terms of the whole thing. That alone says to me that I was kind of blind. There was a whole lot I wasn’t seeing or that I was refusing to see. And what does that say about my situation and how removed I am from the pain that people are feeling?

Talking about growth and maturity as a band, there’s an expected trajectory in these roots genres for bands to go from string band into more pop-influenced sounds. You guys seem to be on that track. But your music seems to be on this trajectory because it feels like this music is song-driven first. Why do you think that is?

I don’t know if I have a very concrete answer, but I think some of it has to do with the organic evolution. On our first record, we had a different bass player, so we introduced a new player to the band and that inevitably has an effect on how it sounds. With that, there’s also a shift in the power dynamic of the band, for lack of a better way of putting it, where one lead songwriter’s vision isn’t steering the ship anymore — at least not totally. That has a lot to do with how the evolution has happened.

Again, also just letting go. Just letting what comes out come out and not trying to steer it any direction, genre-wise or sound-wise. We obviously have influences and things we’re into and that’s what influences the sound of the moment we’re in, but outside of that I think we just kind of let go of what we want to be and just let it be what it is. It’s so much easier said than done.

Another outgrowth of self-acceptance.

I would say so. I never really thought of it like that, but now that you say it…

Photo credit: Shervin Lainez

Del McCoury: Whatever Suits the Song

Posted on by Justin Hiltner

There are three things that you need to know about Del McCoury before anything else: His hair is incomparable, he giggles almost ceaselessly, and he still sings bluegrass.

Fifty years ago, after ending his stint with Bill Monroe’s Blue Grass Boys as lead singer and guitarist, McCoury released his debut solo project, Del McCoury Sings Bluegrass, with his now-iconic pompadour coiffed proudly and precisely on the cover. The album was released on Arhoolie Records, whose founder and proprietor, Chris Strachwitz, produced the album, phoning the young McCoury barely a day before the session to offer him the deal. Because of the severely short notice, the band was cobbled together from whomever was available and the songs chosen from whatever Del knew: A lot of Bill Monroe material, plenty of traditional bluegrass, and some old-time country, too.

Since those days in the late 1960s, songs have been the most significant driver of McCoury’s inspiration and creativity all along. “In the early years,” he remembers, “my producers would bring songs to me and I would usually just do them, even though sometimes I didn’t really like the song. As time went by, I got to thinking, ‘I’m just going to record songs that I like, instead of doing everything [anyone] brings to me.’ I figured I’m the one who’s going to have to sing these songs!”

It’s this love for the songs themselves that has informed his entire career, sculpting the iconic McCoury style that can be detected through each and every one of his albums. It’s remarkable that he’s been able to sustain such a particular, tangible musical identity over the decades without it ever growing stale or cliched. That identity — innovation balanced with tradition and overlaid with melody-focused, virtuosic picking, while centered on soaring, high lonesome vocals, all accomplished with a wink and a smirk — doesn’t always come from overt attempts at consistency. “I’ll tell you what it is,” he says in a tone that foretells that this is not some ironclad secret. “It comes down to, simply, I just record songs that I like. It’s hard to say where they’re going to come from. … I don’t think about if anybody else is going to like it when I do it. I just think about me having to sing it.” And as far as production and arrangements? That’s no proprietary recipe under lock and key, either: “But really, it’s whatever suits the song.” Whatever he’s throwing into the pot, it is downright delectable on McCoury’s brand new album, Del McCoury Still Sings Bluegrass.

 

 

Thank goodness that he does. If his signature chuckle, a constant as he tells stories and discusses the new record over the phone, wasn’t indication enough, Del has always been a beacon of joy in bluegrass communities. From the first second of track one, the slightly silly, totally burning, almost-a-love-song “Hotwired,” through a high-speed Alan Jackson cover, a classic fast waltz, yes, a train song, too, and another couple of handfuls of carefully curated material, that joy is palpable. It’s a striking through line that stems first from his absolute adoration of just doing the thing. It’s a love he’s always had. “In the early days,” he says, “When I was playing bluegrass festivals, we’d stay up all night, play all night, and go and do a show the next day in the afternoon. I had that much interest in it that I could play night and day and never stop. When you get older, you can’t do that; you have to pace yourself. But I still have that interest, I really do.”

Even casual observers would not note McCoury’s current clip as “pacing oneself.” He’s a member of the Grand Ole Opry and a Bluegrass Music Hall of Fame inductee, he tours nationally, he hosts the radio show Hand Picked with Del McCoury on SiriusXM’s Bluegrass Junction, and he presents an annual roots-music-festival-meets-family-reunion, DelFest, in Cumberland, Maryland, every May. All of that notwithstanding any current album release cycles and press junkets he may be running. While plenty of other artists with such long, successful careers would be pumping the brakes, Del is still looking ahead. “I just never lost interest in it. I never lost interest in recording records and entertaining folks. It’s something I love to do.”

And the folks love him back. Whether listeners come from the most staunch camps of bluegrass diehards, or from hippie festivals and jammy string band gatherings, or symphony halls and performing arts centers, they all count Del as one of their own. The rarity of that fact is not lost on him. “[That’s why] when we do a show, we never have a set list. We figure these people paid to see us, so we’re just going to do what they want us to do, we’ll see what they want to hear. It keeps me enthused, the audience excited, and also the boys [excited, too.] And the audience never know[s] what we’re going to do. ‘Cause I don’t!”

 

 

By choosing to record and perform material that he connects with personally, he’s passing down that care and respect for songs to every one of his audiences, who, in turn, learn to appreciate and then reinforce that care. So, when a song comes along on Still Sings Bluegrass that includes an extended, rip-roaring electric guitar solo (in this case played by Del’s grandson, Heaven), or when “To Make Love Sweeter for You” kicks with a jangly upright piano, you don’t hear the predictable, “that ain’t bluegrass” balking. Furthermore, the traditional, straight-ahead policers are visibly absent from DelFest, where more fringe, jammy acts like Trey Anastasio and The String Cheese Incident are just as likely to appear as Larry Sparks — or Tedeschi Trucks Band. And whether he’s recording a set of songs such as this fresh crop, curated by the man himself, or lending his voice and his band to projects like Del and Woody, an album of unrecorded Woody Guthrie songs, or American Legacies, the New Orleans-meets-Nashville, jazz-meets-bluegrass, Del McCoury Band-meets-Preservation Hall Jazz Band crossover album, his footing within bluegrass never falters and is rarely challenged.  

Del doesn’t believe there’s a secret antidote to the signature, absolutist trains of thought some find in bluegrass and he clearly says so. When asked why he thinks his fans might let him off the hook he laughs, “You know what, I’m afraid they’re gonna let me go any minute!” But we know this isn’t true. Now more than fifty years into his song-led career, Del’s creative vision has never been so clear, his perspective never more innovative, his hair never more enviable, his laugh never so charming, and his music never more joyful.

No matter how that ends up sounding from the stage or through the speakers, by definition, it’s still bluegrass.

Illustration by: Zachary Johnson

 

Small World: How Paul Simon Found Himself in the ‘60s English Folk Scene

Posted on by Editor

In 1965, a dejected Paul Simon went for an extended stay in England. When he returned home to New York toward the end of the year, he brought Anji with him.

Well, “Anji.” A piece of music, not a woman.

“Anji” — sometimes spelled “Angi” or “Angie” — was written and first recorded in the late 1950s by English guitarist Davy Graham, considered by many the first star of the U.K. folk guitar renaissance. It’s a snappy little fingerpicked number, a series of trills over a descending bass line. Really more jazzy than folkie. By the time Simon first heard it, apparently via the playing of another young star of the scene, Bert Jansch, it had become the touchstone for English acoustic guitarists. This was the piece they had to master to gain entry into that world and in the process serving to popularize the dark modal DADGAD open tuning as the scene standard.

Simon’s recording of “Anji,” with the writing credit originally going to Jansch before later being corrected, served as an instrumental interlude at the end of side one of The Sounds of Silence, the second album he made with Art Garfunkel. But in the context of the sweep of Simon’s eventual status as one of the modern era’s supreme songwriters (and Simon and Garfunkel’s standing as one of the key pop acts of the 1960s and ‘70s), “Anji” marks a turning point.

“One of the things he found [in England] was a welcome, warm music community,” says Robert Hilburn, author of the new biography Paul Simon: The Life. The book is a comprehensive and colorfully enlightening look at the artist, done with his full cooperation. It was published in May, on the eve of what he says will be his final full concert tour. He’s named it the “Homeward Bound” Tour, after a song he wrote while in England.

“He hadn’t felt accepted in folk circles of America — Greenwich Village put him down because he came from Queens,” says Hilburn, who was the pop music critic and editor at the Los Angeles Times for more than three decades (and with whom this writer worked for more than 20 years). “But there, he was from America and people listened to him and liked him. And he said that the folk clubs in England were generally away from the bars and people listened to the songs. In America they were in bars and people chatted and ignored the music.”

Simon was feeling that rejection acutely when he moved to England. While Simon and Garfunkel had been signed to Columbia Records by tom Wilson after some furtive steps under the name Tom & Jerry (and some solo Simon work under the name Jerry Landis), their debut album, the acoustic folk-tinged Wednesday Morning, 3 A.M., had flopped and the partners were at odds — a common state through their lives. In England he found something to give him new artistic life, new purpose, a setting in which he could define his own goals and ambitions, and in which he was valued.

He released a 1965 solo album featuring acoustic performances of his own songs (The Paul Simon Songbook, not issued in the U.S. until its inclusion in the 1981 Paul Simon: Collected Works box set), co-wrote with Australian-born musician Bruce Woodley (including the bouncy “Red Rubber Ball,” a 1966 hit by the band the Cyrkle) and produced an album by fellow American ex-pat Jackson C. Frank, including the song “Blues Run The Game.” (Simon & Garfunkel recorded the song as well.) The composition became another standard of English folkies and later came to mark the tragic life and death of its writer. In the process, Simon discovered key things about who he was, and who he wasn’t, as an artist.

“Most of those musicians there were guitar players and played old folk music,” Hilburn says. “They didn’t write as much of their own. He couldn’t play guitar like they did. Martin Carthy [another rising star of the scene] was particularly helpful in teaching him things, but he realized that it was words that would distinguish him. That’s what the other English musicians wouldn’t do. He wasn’t a fan of the old-time English ballads. When he heard Dylan, he said, ‘That’s what I want to do, write about the world today, not just “I went down to the river and killed my baby.”’”

Now, to be fair, those “down to the river” ballads were just as much core to the American folk revival as the English one. But by and large they originated in England and elsewhere in the British Isles and Europe. The songs of murder, treachery and heartbreak arrived on these shores with the many waves of immigrants, mutating in various ways but still very recognizable in the forms associated with Appalachia and the Delta, bluegrass and blues alike, Cajun and country, you name it.

Of course, that all found its way back across the Atlantic where American folk and blues (and, of course, rock ’n’ roll) influenced and inspired a generation of English musicians looking for meaning and authenticity, even if borrowed, first in the “skiffle” movement, and then in both the folk revival and with the Rolling Stones, the Animals, of course the Beatles and the others who, in the mid’60s British Invasion, brought blues back to America.

Davy Graham was heavily influenced by American blues and jazz, and his early ‘60s albums were full of his arrangements drawn from that repertoire. And one of Graham’s frequent collaborators, singer Shirley Collins, traveled through the South in 1959 with American folk and blues collector and preservationist Alan Lomax, researching and recording the music on porches, in churches and prisons and at social occasions, documenting various forms that were threatened with extinction in the face of “progress.”

It is, in fact, a blues song that kicks off the upcoming Live in Kyoto 1978 concert recording by English folk great John Renbourn, who passed away in 2015. Renbourn, who in addition to his own long and fruitful solo career co-founded the revolutionary jazzed-up folk band Pentangle with Jansch, started this show with a version of “Candy Man,” a raunchy ragtime tune first recorded by Mississippi John Hurt in 1928. But the second song of that concert? Yup. “Anji,” with an introduction by Renbourn explaining that it was a “tune that started me, and a lot of other people, trying to play the guitar.” The album is a wonderful slice of a remarkable career from a stellar guitar talent who regularly tied together Medieval Italian and French dance tunes with American blues and jazz, all fixed around the English folk traditions of such songs as “Banks of the Sweet Primroses.”

It’s the Circle of Folk.

And it circled back when Simon found himself moving home to New York due to an unexpected turn of events. While he was in England, producer Tom Wilson — without Simon’s knowledge — added some folk-rock instruments to the acoustic version of “The Sound of Silence” that had been on the S&G debut. Suddenly it was the right song at the right time, a perfect fit alongside the Rubber Soul Beatles, the sparkling folk-rock of the Byrds and, of course, the newly electrified Dylan himself. That new version became both the title song of the next album and the launching point for new approaches that would quickly distinguish the duo.

How did the time in England make an impact, aside from “Anji”? Hilburn sees little direct evidence of the English folk scene on Simon’s writing, though there’s certainly some of the mood and filigrees of the guitar styles in the fingerpicked lines of “April Come She Will.” And there is “Scarborough Fair,” an actual English folk song that Simon took almost note-for-note from Carthy’s arrangement into an unlikely pop hit, its refrain providing the title of the third S&G album, Parsley, Sage, Rosemary and Thyme.

Carthy has said he was “thunderstruck” when he saw the song credited as “words and music by Paul Simon” on the original S&G release. Later it was discovered that while royalties were paid, the money was never forwarded to Carthy by his publisher. Simon years later made sure that new payments were made to the English artist, an act Carthy deemed “honorable” per Hilburn’s account.

But it remains a controversial episode for some, presaging later controversies of proper crediting and cultural appropriation that saddled Simon, particularly regarding his Graceland work with South African musicians at a time of a cultural embargo due to the countries brutal apartheid policies. (And, for Carthy, it was a second case of an American artist nicking one of his arrangements, as Dylan himself used Carthy’s version of the traditional “Lord Franklin” for “Bob Dylan’s Dream.” In addition, “Scarborough Fair” was liberally adapted into “Girl From the North Country,” with the source noted readily in the liner notes of The Freewheelin’ Bob Dylan as well as in various interviews by Dylan over the years. A duet by Dylan and Johnny Cash made for a highlight from the later Nashville Skyline album.)

If the direct impact of what he learned in England was not an ongoing presence in Simon’s writing and performance, it did seem to stimulate a hunger for exploring music from various cultures and countries, which soon emerged in a variety of ways — the Andean folk-tune on which he based in “El Condor Pasa” (in turn making it virtually inescapable for later travelers in Peru), reggae in “Mother and Child Reunion” (recorded in Kingston with Jamaican studio mainstays), and gospel in “Love Me Like a Rock.” Then he took that giant leap into South African music with the landmark Graceland album in 1985 and various Afro-Brazilian and Latin American inspirations and collaborations on Rhythm of the Saints in 1990, profoundly the batucada drumming on the song “The Obvious Child.”

And, with this all in mind, it was striking during one of Simon’s Hollywood Bowl shows on his farewell-ish tour how well the song, “Dazzling Blue,” which had been on the 2012 So Beautiful or So What album, could have fit alongside many things done by Graham, Jansch and Renbourn. In this performance, Simon’s fingerpicked figures and lilting melody were weaving through the Indian-derived rhythms and modes carried in Jamey Haddad’s ghatam (clay pot) percussion and the veena-like melisma of Mark Stewart’s slide guitar. Ultimately it’s all of a piece, the band on this tour anchored by South African bassist Bakithi Kumalo, who has been Simon’s partner on much of the music he’s made from Graceland on. Young Nigerian guitarist Biodun Kuti steps in with grace and aplomb to the hole left by the death last December of Cameroonian musician Vincent N’guini, who had been with Simon since Rhythm of the Saints. But still the music is threading back to the epiphanies of London in the ‘60s. And yes, even Greenwich Village.

“He loves roots music,” Hilburn says. “What was interesting to me is that as a songwriter he doesn’t come up with a theme first. If you or I were writing a song, we might go, ‘Let’s write about ecology, or about breaking up with a girlfriend.’ He lets the music inspire him, plays guitar or piano and if something sounds interesting, he thinks, ‘What do those notes mean to me?’ and tried to put that into words. One line, then to the next line, and he discovers the theme as he’s writing. So he constantly needs new musical inspiration. He started with doo-wop and blues, then rock and folk. But by the end of 1969 he felt he couldn’t go any further in folk. He didn’t want to be part of that. So he goes to classical and jazz and gospel and bluegrass. And then South African music. He has to have fresh inspiration.”

Photo credit: Lester Cohen

 

 

WATCH: The Brothers Comatose Featuring Nicki Bluhm, “Sugar Please”

Posted on by Editor

Artist: The Brothers Comatose
Hometown: San Francisco, CA
Song: “Sugar Please”
Album: Ink, Dust & Luck
Release Date: June 1, 2018

In Their Words: “Nicki Bluhm is one of the best dang singers we’ve ever worked with. Our new track ‘Sugar Please’ is sort of a throwback country style duet and she brings the magic to this one.” – Ben Morrison of the Brothers Comatose

“I love singin’ with that tall can of PBR so when Ben asked me to join him for a duet, I could think of no greater pleasure. Ben and The Brothers Comatose sure can write those sweet love songs from the perspective of the road. I have an appreciation for that livin’ out here myself.” – Nicki Bluhm

Photo credit: John Vanderslice

Finding Universals: A Conversation with Loreena McKennitt

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Loreena McKennitt is both a Romantic and a pragmatist. During a thirty-year career that began with her busking on the Toronto subway and led to composing a new work for the Royal Canadian Air Force, the Canadian singer-songwriter-producer-historian has dug deep into European musical traditions (the Celts in particular) and has found vivid inspiration in the Romantic poets (Keats and Yeats in particular). Her music strives for a dreamy kind of beauty, often described as ethereal but usually rooted deep in the soil of her native Canada and her ancestral Ireland.

And yet, she admits the impetus behind, Lost Souls, her first album of new material in more than a decade, was largely practical: “The fact that there hadn’t been anything new was becoming a bit conspicuous. We had a number of people writing to ask if I was going to come out with a soothing original ever again.” In addition to writing a handful of new songs, McKennitt pored through her own archives, finding old songs—some written in the late 1980s—that spoke to her. “There were songs I had written along the way that didn’t fit my previous recordings, so I started looking at those songs again. I thought, yes, they’re a bit like lost souls.”

The songs may have disparate origins, but Lost Souls is neither a rarities compilation nor a retrospective. Rather, the album holds together as a larger statement, as one song after another expounds on the implications of its title: loss and yearning, travel and transience both geographic and temporal, even the end of humanity on Earth.

Can you tell me about putting this album together? It doesn’t sound like a bunch of songs you had lying around.

If I look at it objectively, I suppose it makes sense. There are various composers of music who have stayed within a certain realm of their sensibilities. Even if they wrote something years ago, the material itself has the connection to the person who wrote it. Also, we recorded these songs all freshly within the last year, so I was able to bring a lot of the aesthetic and approach of recent recordings to it. And I am blessed with an incredible bank of talented musicians.

What was it like to revisit these songs and engage with them again?

It was interesting going back to previous mindsets. “Ages Past Ages Hence,” I wrote it somewhere around ’89 or ’90. I remember performing it at the Toronto Winter Garden in 1990. It was at a time when I was listening to Kate Bush. I really liked the angular approach she takes on some of her music, so I thought it might be interesting to head in that direction. “The Breaking of the Sword,” I wrote it about a year and a half ago. I was commissioned to write that piece, but I wrote the melody in 2006 or maybe even earlier than that and only put the words to it last year. Those lyrics mean a lot to me and that’s the piece I would say probably connects most to where I am today.

It’s interesting that “Ages Past Ages Hence” is so old. It seems to fulfill the theme of the song to have it waiting around for so long.

When I think of that song, I remember I was living in a rented farmhouse and my writing desk looked out a window into a wooded area. A lot of the trees were quite mature, probably 100 or 150 years old, and I remember many times reflecting on what they had seen during their lives. They were witnesses to whoever lived there and all the human folly in a more general sense over the years. That sentiment connects to my own Celtic history. The Celts had a major connection with trees. They felt that trees perhaps embodied some of their ancestors, as many indigenous people have, and they felt the trees played a special role on this planet. So the fact that I had this Celtic heritage and this connection with trees is probably not surprising. Also, I wanted to be a veterinarian at one point in my life, and if I hadn’t gone into music, I probably would have gone into wildlife conservation or forestry.

These things are all tied together, and then everything comes together in the last song, “Lost Souls,” which was based on a book I read a few years ago by an anthropologist called Ronald Wright. He studied civilizations as one might study the black boxes of aircraft that have gone down, and he observed that over the millennia we as a species have a tendency to get us into progress traps. We might very well be caught in one now. He observed that around the time of the industrial revolution, we went from being concerned about our moral progress to being more interested in our technical progress. He cites the denuding of the landscape on this planet as one of the big progress detriments, because it’s so integral to oxygen and water retention. All of these things go swimming through my mind as I’m stitching together the recording, which becomes a bit like a quilt.

These are songs about travel, which don’t just mention the places but incorporate the music of those places as well. 

I love listening to these various instruments played in their idioms, so part of it is pretty selfish. Secondly, there is the thrill of getting to share that excitement with other people. Bringing in the flamenco player from Málaga gives the music an authenticity that it perhaps wouldn’t have if someone else played that part. So it’s a combination of respect to those cultures and the gratification it gives me to share that with other people as one might share a new recipe with friends.

But it is complex territory. It’s been fresh on my mind because I was listening to an interesting BBC program about the upsides and downsides of selecting music from other cultures and putting it into your own. Some people say, “Hey, that’s our culture. You shouldn’t be taking that.” Other people say, “Wow, I’m going to visit that place and that culture and I’m going to listen to more groups that play flamenco.” I like to think that music is a timeless and international language, and there’s nothing I want to do to damage the distinctiveness of that voice or compromise what I love about, but I love to draw and weave those things into my own music in an honest and meaningful way. I think that manifests itself in “The Breaking of the Sword,” where the military band evokes a very particular feeling, and I felt that nothing but the military band would do.

You debuted that song on Remembrance Day last year. What was the response to it?

There were people who were surprised that I had created a piece like that. But other people were less surprised because they knew my connection to the Canadian military. I’m an honorary colonel of the Royal Canadian Air Force, which in itself is a surprise to people. I was commissioned to write something for the ceremony a year ago, which was at Vimy Ridge in France and commemorates a World War I battle. In the end, the producers decided they wanted me to sing something from [McKennitt’s 1997 album] The Book of Secrets. I was already writing this song, and I thought to myself, if I don’t put it on the recording, it too will become a lost soul. There was a lot of discussion and debate about whether or not it should go on Lost Souls, because it’s not the kind of piece I would have thought to create without being commissioned.

It seems to echo a theme of impossible longing, in particular with this mother wishing for the return of her dead son. It seems like a story that keeps happening and continues to have meaning across every culture.

I think that speaks to what I’m striving for: to come at the concept of lost souls from different directions. “The Breaking of the Sword” is a snapshot of an experience that I think most people who have had someone perish in a military exercise will relate to. I wanted to take great pains not to get trapped in the winning side or the losing side or the right side or the wrong side. Rather, I wanted the song to sit in the simple zone of a family losing a loved one. On one level, it’s about a mother losing a son. But there’s another layer, one that many people may not realize: The military is another kind of family, and it’s a powerful bond amongst those who serve. I’m reminded of that each year when I go down to the cenotaph each year.

I like to think that sense of loss is something that is timeless and universal, which means we shouldn’t get trapped by questions like, “Is it in support of the military? Or is it not?” All of that is another conversation, a very important one for sure, but this was just simply about losing someone who believes they are fighting for the betterment of humanity. It’s about the simplicity of losing someone who defends what they believe in.

Photo credit: Richard Haughton

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

LISTEN: Juliana Daugherty, ‘Easier’

Posted on by Editor

Artist: Juliana Daugherty
Hometown: Charlottesville, VA
Song: “Easier”
Album: Light
Release Date: June 1, 2018
Label: Western Vinyl

In Their Words: “I don’t think anyone would describe me as a bleak person, but I do feel like my capacity for sadness — depression, sometimes, and sometimes just garden-variety melancholy — has always been somewhat overgrown. I find my various sadnesses to be infinitely interesting when I’m writing, and deeply boring and unhelpful at almost all other times. To write a song is to externalize a feeling, so that I don’t have to carry it around in my daily life. ‘Easier’ also has the benefit of catharsis: Singing the last section feels a little like howling at the moon.” — Juliana Daugherty

Photo credit: Tom Daly