Kyshona is an artist with a literal mission statement: “To be a voice and a vessel for those who feel lost, forgotten, silenced and are hurting.” She’s found that having this tool at her disposal gives her work meaning, especially on those nights when she’s felt like she hasn’t sold enough tickets, merch or gotten enough applause. If one person comes up to her and tells her they feel seen, she walks away feeling like she’s done her work.
That work also includes many years of being a music therapist with mental health patients, children and those who are experiencing incarceration. Through music, she’s found that everyone has a story to tell. It is her honor and privilege to help them tell their stories.
Growing up in South Carolina, she was surrounded by music thanks to her father and grandfather’s musical groups. She was classically trained on the piano and also the oboe, which she compares to a human voice. After receiving a music scholarship, she found her way to the field of music therapy and found so much purpose and meaning. After graduating from University of Georgia and working as a music therapist, she found her own way to her songwriting in order to keep a separation from her work. She’s released several solo albums, most notably, her 2020 album Listen, whose title track made waves in the Americana world. Recently, she’s released three singles leading us to highly anticipate her next full length. Enjoy the wise and delightful Kyshona!
Editor’s note: Kyshona will be a part of BGS’ 10th Anniversary Happy Hour celebration at Nashville’s City Winery Lounge as part of Americanafest on Wednesday September 14, along with Willie Watson and Rainbow Girls.
Lauren Balthrop’s Mobile, Alabama upbringing saw her soaking in the music of The Andrews Sisters, Steve Sondheim, R.E.M., Elliott Smith and Neil Young. As a child, she was involved in activities that varied from sports, to drama, to music and beyond. She never really settled on a passion, until she found acting and theater. She pursued that dream from fourth grade until after college, moving to New York to go after auditions and acting parts. She found a soft landing in the city by moving in with her brother, Pascal. The two would then go on to form the large band (they called it a traveling small town) of Balthrop, Alabama. From 2007 to 2012 they toured the country with as many as nine band members taking to the road. In this experience, she met Dawn Landes and Annie Nero, with whom she joined up for the harmony centered trio, The Bandana Splits.
In 2013, she released a solo album under the name Dear Georgiana, which referred to Georgiana Starlington, the pseudonym she used in Balthrop, Alabama (everyone went by a character name.) She called those “the songs her brother doesn’t like,” at least not for their band… After that, she wrote a bunch more songs that felt as though they were written in her own voice, which she released under her name as the album This Time Around. Her new solo album continues the sentence: Things Will Be Different. She’s exploring the themes of change, upheaval and heartbreak while looking towards the future with hope. What’s also cool for Lauren is that she’s finding new meanings in these songs that differ from their original purpose. Lauren is a curious learner who seems like she’s always got her antenna up. I love her new record: the lush sounds and humor are hitting me right. It was great to talk to Lauren in this medium! We have known each other for almost 15 years and have instigated many antics over the years. Enjoy!
Americana duo Violet Bell‘s new album, Shapeshifter – out October 7 – tells a story of the mythological selkie, a mermaid-like creature from Celtic folklore that embodies a form that’s half woman, half seal. In their retelling and reshaping of this ancient folk narrative, they tease out its connections to the transatlantic journey of American roots music, to the cultural and social melting pot of the “New World,” and to agency, intention, and self-possession.
A concept album of sorts, the music is remarkably approachable and down-to-earth, while the stories and threads of the record tell equally ordinary and cosmic tales. At such a time in American history, with fascism once again on the rise and attacks on bodily autonomy and personal agency occurring with greater frequency at every level of governance, Shapeshifter offers a seemingly timeless lens through which to engage with, understand, and challenge the overarching social and political turmoil we all face on the daily. Moreover, it’s an excellent folk record, demonstrating Violet Bell’s connections to North Carolina, Appalachia, and the greater communities that birthed so many of the genre aesthetics evident in the album’s songs.
Shapeshifter is a gorgeous exercise in community building, an artful subversion of societal norms, and a stunning folktale packaged in accessible, resonant music with a local heartbeat and a global appeal. Read our interview with duo members Lizzy Ross and Omar Ruiz-Lopez and listen to a brand new single from the project, “Mortal Like Me,” below.
BGS: I wanted to start by asking you about community, because I know it’s always very present in your music making. I feel it, definitely, in Shapeshifter. Not only because you’ve got Joe Terrell and Libby Rodenbough (Mipso), Joe Troop, and Tatiana Hargreaves on the project, but because I can feel that community is a tent pole of this record. What does community, musical and otherwise, mean to you in the context of this project?
Lizzy Ross: It was such a wild time to be making the record because it was March of 2021, so vaccines hadn’t quite happened yet and we had all been on lockdown for about a year. We were obviously really missing our community and the live music community. There was also this strange thing, where our friends who would normally always be on the road all the time were at home. So we had an incredible opportunity to call up people, like calling up Tati and Joseph and Libby and Joe Troop – who lived in Argentina but came home because of COVID! The way that it worked out, people were around and we were able to convene and make this album in circumstances that probably wouldn’t have been possible, because everybody would have been on the road.
Omar Ruiz-Lopez: Or, [we would have had them] recording remotely. Which is not the same. One of the reasons why I play music is because of the community. That ability to bring people together and share music and hold space together, the energy that comes from that is so vital to the human experience. Getting to create that space, to bring an album to life, there’s not much else in this world that I live for, besides that. Getting the opportunity to bring everybody together, especially after such a big isolation, was so life-affirming and helped bring me back to why I make music in the first place.
That’s definitely palpable in the music itself, but also in the overarching viewpoint that y’all have within this record. I also find that it’s very grounded. You might have heard BGS just released our first season of a podcast called Carolina Calling, about North Carolina’s history through music. One of the through-lines that keeps coming up in all of our interviews is that North Carolina specifically has such a strong sense of musical community. Even though this is kind of a story record and kind of a concept record, it feels very grounded in North Carolina and in the South.
LR: Omar and I are kind of mongrels from the non-South. But we’ve come and steeped ourselves in this land and these traditions and this community, so I think that what our music reflects is the internal sort of “musical diet.” Our musical diet is probably atypical when you consider what most people think of as North Carolinian or Southern music. The music we were listening to going into this even, we were listening to a lot of Groupa–
ORL: Groupa is a Scandinavian folk band that makes these albums based on music from different countries, like Iceland, Finland, and Sweden. I feel like anything that’s not from here is called “world music,” but their brand of folk music is very beautiful and out there and organic and grounded in the different traditions they represent on their albums. It’s mostly instrumental music, it’s pretty powerful. We were listening to that a lot, as well as Julia Fowlis, a singer who sings in Gaelic primarily. Those cultures – Scottish, Irish, Scandinavian folk – they’re related to the music here like old-time, bluegrass, and Appalachian folk traditions of fiddle and banjo.
To bring it back to the question, I’ve been here for twelve years. I was born in Panama and raised in Puerto Rico listening to Spanish and Latin folk. When I say Spanish, I mean Spanish-speaking, the language of our colonizers. But there’s something still not-from-Spain in the native, Indigenous musical and cultural influences in that music. Like in Bachata and Cumbia. Then I moved to the States and fell in love with rock ‘n’ roll and more of the singer-songwriter tradition here.
LR: Originally I came here for school. I grew up in Annapolis, Maryland, where I didn’t really find a musical community. There was one, I just didn’t find it. When I came to North Carolina it was the first time I saw people gathering together over a potluck and music, with like shape note singing and like the Rise Up Singing book. Having this experience of big, group harmonies I had this realization more and more that music could be a part of my daily life in a way it hadn’t been as a child. Or, rather, as a way of public, shared daily life. Because it was always part of my life, but it was part of community life here in North Carolina. That was a big element of how music and North Carolinian music in particular drew me in and captured my heart.
Can you talk a bit about the central storyline of this album and how you picked up the mythos of the selkie and turned it into this project?
LR: The story of the selkie came to us and it’s something that is in the culture, it’s floating around. Many folks have seen the movies Song of the Sea or The Secret of Roan Inish. The first song that came to me, Omar and I were at the beach one day and I was playing on the banjo and this song came out. It was “Back to the Sea.” We were in the Outer Banks of North Carolina at that time, at the ocean, and I was kind of just listening for who this character is and what they are saying. It was a selkie. It was a selkie singing of getting to return home.
I would say that coming home to ourselves is one of the central themes of this album and one of the themes the selkie story really brings into focus. The whole myth is centered around a being, a mystical ocean being, who gets yanked out of her native waters and forced to live in a world that doesn’t understand her and wasn’t built around her existence. To me, there’s a really clear connection. That story is a medicine for the cultural wound of when we don’t fit into the prescribed paradigm of power. If we don’t fit into white supremacy or if we don’t fit into normativity or if we don’t fit into patriarchy. It’s the sense of feeling like we have to cut off parts of ourselves that aren’t compatible with those power structures so that we can be acceptable to the power structure at-large.
This story says, “No, don’t do that.” You can reclaim the parts of yourself that you’ve had to orphan in order to survive. You can reconnect to those pieces of you and you can come home to yourself. It speaks to integrating who we are, the characters of the land and the sea in this story are really powerful to me. The sea, to me, is this cosmic force. It’s a pervasive, creative, destructive, loving, mysterious force that the selkie comes out of. It doesn’t follow the rules of the land-bound world. To me, it’s like the structures and hierarchies of our culture – whether it’s capitalism or something else.
One of my questions was going to be about how queer the record is, and not just Queer with a capital Q, but also a lowercase Q, the idea of queerness as just existing counter to normativity. But it’s not just a story of otherness, it’s a story of otherness in relationship to embodiment. In the South right now especially, but in this country in general, embodiment is under attack. Whether we’re talking about COVID-19 or abortion access or trans rights. There’s something in this record that speaks to all of that.
LR: I think one of my experiences [that informed this music] is that I’m in a female body. There’s a line in one of the songs, “I Am a Wolf” – that song is two parts. First is the fisherman speaking, he’s kidnapped the selkie, taken her out of her native waters, he’s made her come be his bride, and he’s like, “Why isn’t this working?” It sucks, he’s lonely, he thought things would be better. The second half is the selkie responding and she says, “I am a wolf, not a woman.” That’s the first thing she says. That was something I said at one point, when I was connecting with a sense of deep grief and rage within myself around what I felt were the prescribed cultural parameters of my existence.
ORL: The people who made this album were mostly by BIPOC people and [people who fall outside those norms]. Joseph Sinclair and I are not white and Joe, Tati, [Lizzy], and I are not straight. I feel like a lot of different perspectives went into making this album. We didn’t just get white, straight dudes to make this album and it felt good that way, getting different musical perspectives on this. We could have just made it ourselves, that’s the other thing. I’m a multi-instrumentalist and Lizzy is a harmony singer, we could have overdubbed to kingdom come. Part of the reason why we got all these people together into the same room is because of their unique perspectives on the traditions they brought to the table.
LR: This thread about embodiment is really important and by asking this question you’re helping me articulate something that I’ve been sitting with for months, a year, as I’ve been thinking about the writing and the words and characters in this story. And also, what is it for me in this story that I’m trying to unravel with this album. Also on a cultural level, what are we talking about here?
The selkie, her skin is taken away from her in a moment of innocent revelry. The story starts with her dancing in the moonlight on a rock and that’s when the fisherman steals her skin. When I think about the people that I know and love, I think a lot of these systems are violent towards people whether or not they fit within the system’s perception of dominant power. When I think about the six-year-old version of a person or whatever version of a person was able to un-self-consciously dance or feel good or go into their mom’s closet and put on her clothes and makeup and not feel ashamed – there’s a different version of this for literally every person and what that means. That innocent revelry, it’s experiencing oneself not through the eye of an external observer but through the juicy presence of embodiment and joy and a sense of wholeness and rightness in your being.
Everybody’s had the experience of having their “skin” stolen from them. When you get yanked out of your sovereignty, your joy, your bliss. You get catcalled, you get shamed, you get this or that. There’s violence done to you, whether it’s physical or not, there’s that sense of losing your skin, when we start to separate from ourselves and regard parts of ourselves as less than. I think that dysphoria is a really important part of this story and this album. When we don’t experience ourselves or feel ourselves as the cultural perceptions tell us we’re supposed to be, whether it’s a question of gender or color, this feeling of not being at home in our bodies, I think that was a lot of what really resonated with me, even unconsciously, about the selkie. One of the ways that it took root and grew in my consciousness and eventually in our shared consciousness, between me and Omar and the folks who are on this music.
As a picker I have to talk about “Flying Free” and “Morning Girl,” because I think having instrumentals on this record makes so much sense. I have some ideas about how they fit into the story, not just based on the titles, but also based on how the tunes are so evocative like the rest of the project. Why, on a record that feels like a concept record, why instrumental tunes?
LR: Words are our inheritance from so many of the same structures that can oppress us. And they’re also our freedom. Words allow us to develop and communicate concepts and they also contain hierarchies and power structures that we may or may not really need. The name of the song, “Flying Free,” and the fact that it’s instrumental, to me it’s like this somatic sensation of the selkie plunging back into the sea and the joy of being reunited with her home waters. Which to me is her sense of self, her sense of worth and safety and agency.
ORL: Sound, organized sound inside of space, one of the powerful things about it is that we are able to attach emotion to it. It’s kind of beautiful how two people could feel similar things listening to one piece of music. When it came time to put together the songs for this album, there were a handful of tunes that came up that weren’t asking for words. But that totally helped paint the picture of the world of the selkie and what she was going through.
Dylan going electric in 1965. Lomax making his historic archive recordings in 1966. Joni taking the stage after 50-something years in 2022. Newport Folk is a festival full of milestone moments and lots of surprises. And for a brief moment in time in 2014, BGS was a small part of Newport Folk Fest’s long and storied history too, when we presented our Bluegrass Situation Workshop Stage inside the intimate Whaling Museum building on Sunday at the Fort.
Amidst a festival lineup that included such stalwarts as Nickel Creek, Trampled by Turtles, Dawes, Valerie June, Hozier, Jack White, and Mavis Staples, the BGS crew – helmed by co-founder Ed Helms and his Lonesome Trio bandmates Ian Riggs and Jake Tilove – hosted a few “up and coming” acts we were very excited about, singing songs about significant “firsts” in their lives. Some of those young whippersnappers you might have heard of, like Shakey Graves (joined by Chris Funk of the Decemberists and Langhorne Slim), Aoife O’Donovan, Wilie Watson (with special guest Sean Watkins), and Watchhouse (who were still going by Mandolin Orange at the time), which marked Andrew and Emily’s very first – but certainly not last – appearance at Newport.
That big “first” for us was significant – to be welcomed into the “Folk” Family and made to feel like we were all part of something big and wonderful. And it’s that feeling that’s brought us back to the Fort year after year ever since.
Newport Folk has long been a place where legendary moments are formed. The festival achieved yet another moment in its storied history last weekend when Joni Mitchell joined Brandi Carlile during the festival’s closing jam, marking the iconic songwriter’s first return to the festival in over half a century and first public live performance in decades. Brandi & Co. gave us a moment we all needed. Hearing Joni’s words and calming, dulcet tones was a balm for an uncertain society; a collective pause for us to reflect on time and its passing, and how different the world looks since the last time Joni played this stage.
We’ve rounded up a collection of the best videos around the internet from Joni’s historic set so that even if you weren’t there, you can take that joy in from every angle.
Brandi Introduces Joni
Questlove caught much of Brandi’s introductory speech building the excitement for the Joni Jam – and a bit of electric uncertainty among the crowd whether or not the guest of honor would actually be in attendance – as well as the first two numbers (“Carey” and “Come in From the Cold”) up close and personal.
But it’s wholly worth watching Brandi’s speech in its entirety, as she acknowledges the power of congregation and radical love. “To power structures, folk music is — and always has been — utterly fucking destructive… It’s a truth teller and a power killer.”
It’s hard to not fall a little in love with Willi Carlisle. The former high school football captain (he’ll tell you it was just for his junior year), poet, madrigals singer and freaky dreamer is irresistible on stage and on record. He grew up an outsider and the feeling remains in his adult life.
In writing about his intense life, he’s found an outlet and in his music we, the others, feel seen. His history is filled with complex experiences like having a musician father, singing in punk bands, getting a masters in poetry and finding true home and community at square dances in the Ozarks.
I got Willi to talk about a couple of notable contradictions in his life including his unflinching willingness to lay it all out for his music, living alongside not trusting himself or believing that he can do this. He also loves high-brow poetry and punk rock, but “I don’t want to come across as too heady, but I also don’t want to be so punk rock that I lack polish.” We talk about those contradictions and, of course, the music. His new album, Peculiar, Missouri, is filled with songs that seem very hopeful and these songs, even the protest songs, are coming from a place of love. Willi’s not reached a state of queer joy, which he’ll freely tell you, but he’s working on it. Meanwhile, his honesty, curiosity and big heart have us hooked.
When Leon Timbo was a teenager, he prayed for a singing voice. As a young poet and the child of a preacher, he was a born storyteller, but he dreamed of being able to sing. Leon’s remarkable artistic journey has been the answer to that prayer.
Timbo started writing and performing songs on DIY solo tours in his native Florida, eventually expanding his reach across the United States. He focused on connecting with each audience member and immediately started building a loyal following. It was on one of these tours that musician and actor Tyrese Gibson fell in love with his music and storytelling and invited Leon to open for him. Gibson’s mentorship helped Leon hone his sound and opened massive doors of opportunity.
Each step of Leon’s musical path has been guided by faith, spirituality, and the power of human connection. He has performed with the legendary Fisk Jubilee Singers and hung out at a bar with Quincy Jones. He has a unique take on Americana, R&B, gospel, and folk music. His new album, Lovers & Fools, Vol. II, is a vehicle for his hopeful worldview, and of course, for his spectacular voice.
Singer-songwriter and guitarist Gordie Tentrees didn’t begin his career as a globe-trotting performer until he moved to a vibrant, supportive music city – that is, Whitehorse, Yukon. In a town of approximately 40,000, there’s long been a bustling musical economy, one that supported Tentrees even before he had released any recordings.
Place – whether rural northern Canada, or the far reaches of New Zealand or western Europe or Australia – informs so much of Tentrees’ writing and music-making, especially on his most recent release, 2021’s Mean Old World. With a global perspective and a local level of care, he unspools big, often daunting political and social questions with humor, intention, and aplomb. Child welfare, Indigenous rights, solidarity, working class issues, and more are packaged in tidy honky-tonking, blues-inflected, string band songs, making these sometimes gargantuan pills that much easier to swallow.
That Tentrees prioritizes community, building bridges, and human connection in his music makes it that much more compelling. He uses his rural, multi-ethnic hometown as an entry point, a doorway, through which he not only brings folks into his own world, but brings his world to them, too. And in doing so, even with an album titled Mean Old World, he reminds us that living on this earth doesn’t always have to be so forbidding, exclusive, and mean. BGS connected with Gordie Tentrees via phone, while he picked up his Indigenous daughter from school on his bicycle, to discuss this recent album.
BGS: I wanted to start by asking you about place. I’ve been obsessed with place these days, especially as it relates to music and music-making. I was struck by the fact that you didn’t begin songwriting or performing until you moved to the Yukon. How did moving there inform your music-making? To me, it feels like there’s a strong sense of place on this record.
Gordie Tentrees: Well, I blame the Yukon – I credit the Yukon as well as blame it [Laughs] – for the path I’m on. It is a good conduit and supportive community that encourages the arts. Writing songs and playing an instrument is something that’s seen as a valued occupation, one that’s sort of embraced and lifted up. It’s not hard to get on the stage here. Early on, when I started playing, I hadn’t even made my first record yet and I was headlining some northern festival stages. [The Yukon] really gives you a chance to get on a stage and expose yourself to audiences like that. I really believe if I had lived anywhere else in Canada or the world I wouldn’t have been given so much time on the stage.
The other thing is that a lot of people spend their time creating art here and writing songs here – there are a lot of songwriters here. It’s a highly valued thing. I live in a community full of writers and songwriters. That’s really supported and endorsed. You can knock on someone’s door if you want to learn an instrument and they’ll show it to you. There aren’t barriers for those that are aspiring to be songwriters or musicians. It’s quite wonderful.
At one point, in our little community of 40,000 people – Whitehorse, Yukon, where I live – we even had up to 25 music venues at various points, all happening. One thing about Whitehorse that not many people know is that it has the highest number of musicians per capita that actually make a living from music in Canada.
As much as the Yukon has informed your music-making, you travel so much and you play so many shows all around the world, so while there’s this strong sense of place in this album, Mean Old World, I do sense that it’s also informed by your travels. “Danke” clearly references this. How has the cross-pollination of the Yukon and your travels created the musical aesthetic you have now?
I think that’s attributed to what I do, as far as being a performer and musician. I get to go to different parts [of the world] because I’m not just a songwriter and play various instruments. For example, if I play in English-speaking countries they like the songs and the stories. Countries where English is a second, third, fourth language they rely more on melody and stuff like that, so if you have a show that sort of hits people both ways, it allows you to travel as much as I have. Which I really sort of figured out early on, you can play in all these different markets and do different things because you’re not just a one-trick pony.
As far as playing different genres, there are so many genres of music here in the Yukon; it goes from jazz, blues, and hip-hop to funk music. I get often put into a country festival, bluegrass festival, or a folk festival as the guy who’s kind of on the edge of all those things. But it also touches on all those things. That’s allowed me to travel all over the place and sort of steal genres from all of the artists that have inspired me, whether it’s Southern and Delta blues music or Eastern Romanian dirges.
We are The Bluegrass Situation, so I would be remiss if I didn’t ask you about the bluegrass influences I hear on Mean Old World. I wonder where they stem from for you? It sounds like that type of rural bluegrass that is genre-less and draws from many influences.
Because I’m a guitar player, I’m drawn to flatpicking. I went, “Okay, bluegrass, this genre is like high-speed chess.” Like high speed math along with jazz. We have a local bluegrass festival up here so it’s all around. String band music is quite popular up here. Where I live in the Yukon you’re exposed to it from the jazz scene to the bluegrass scene. If you know music from those genres at all, that’s sort of enveloped and absorbed by the people who live here.
I wanted to ask you about the stories that went into “Mean Old World” and “Every Child,” not only your own experience in foster care, but also your experience of raising your Indigenous daughter and how that’s informed these songs. Partially because I think these are really heavy sort of big topics, but the way you approach them feels very grounded and very real.
It was all inspired by one song that I wrote, the title track, “Mean Old World.” The song was really about the best interests of every child, which I believe are health, safety, and happiness. Regardless of your background, politics, or the current state of the world, I think those are the most important things. That song is inspired by that, following my journey as a foster child from a broken home and going through the social services system and then also becoming a foster parent to our daughter six years ago. We had no idea [what we were doing], it was a really educational experience. Where I live in the Yukon, 50 percent of the community is Indigenous. I’m not Indigenous, my background is actually Irish. We’re very lucky that we’re educated and exposed to these experiences and our families and our communities – Indigenous or non-Indigenous – are affected by it. So we come together and support each other.
Through my daughter, being a parent of a female is one thing. It’s difficult for females in this world, [especially] one with brown skin. I think I keep it really simple and I think about what she faces every day and how she would get passed over or looked upon as a child that might need more work or more time, even if she was ahead of everybody else, because of the color of her skin and because of her background. Once that’s in your home, and you’ve experienced that, it’s pretty alarming! At the same time, we’re so grateful that we’ve had this experience and have realized that as parents we are here to bridge the gap between my daughter and her birth parents and her birth family. To build that human capacity to bridge that space that’s been created due to trauma.
You also bring a lot of lightness – levity, humor, and joy – into your music-making. Why is that important to you in the context of these kind of bigger, sometimes daunting topics?
When I was a kid, humor was a defensive coping mechanism to get through all the darkness. There were always pretty dark situations that were absurd, and if you could bring some light to it, it always made it easier to deal with. I felt like I was a witness and a passenger to my broken childhood and an observer. I watched it all and would kind of make light-hearted jokes about it even though it was painful, to get through it. I find that humor is my constant companion, also recognizing that even though I use it a lot I still have to deal with some of the reasons that I use it.
One of my favorite writers from early on was John Prine. I heard him in my house when I was a kid, and the way he can use heavy subjects: “There’s a hole in Daddy’s arm where all the money goes.” Everything from that ranging to, “Swears like a sailor when she shaves her legs.” That kind of humor in his songs is something as a kid that I grew up knowing was possible. You can use humor for these heavy subjects. I have a song on my last record called “Dead Beat Dad.” I felt it was ahead of its time because it shocked the audience, at least until I had them in my hand. I would shock them, a little jolt. Just to push them, give them a little poke. Now that song, those taboos are more behind us now. I want to take people down those roads, but I also want to bring them back, usually with humor.
The quality of the music, being that sort of honky-tonk country meets a back porch jam, really communicates that your priority is establishing these relationships with your audiences so you can have these bigger conversations.
A lot of my audience is a rural audience, teaching, sharing with them that yes, you can grow up in those places and it’s okay. Everything’s going to be okay, you’re going to be okay. You’re going to grow and it’s never too late to learn. It’s just never too late. Once you stop learning, that’s when we’re all in trouble. I’ll have these conversations, most of my audience is rural communities and they’ll expect me to do this hillbilly, honky-tonk, “hold my beer while I kiss your wife” nonsense and I can open the door with that and then they’ll be like, “Wait a minute, he’s not singing about beer, he’s singing about… Whoa!” I love having that effect. I love going through that doorway.
I recognize my role when I go around night to night in whatever country it is, I realize I walk in and I can lift, change, alter a lot of people’s lives in a short amount of time. I can do it over and over again, repeatedly, and I get to go to bed at night and go, “Wow. That felt pretty good.” I’m really enjoying it. I’m enjoying it more now than I have in the sixteen years I’ve been doing this. I feel really grateful that there’s a place for me – I feel like there’s more of a place for me now than there’s ever been. I’m just so lucky. I get to be a small helper in a larger community.
S.G. Goodman’s Kentucky upbringing is front and center in a lot of her songwriting. She is an artist concerned not just with her roots, but also with what it means to stay and invest in community even when it is hard. We started our conversation digging into the DIY music scene that inspired S.G.’s Jim James-produced debut album, Old Time Feeling.
Goodman’s new record, Teeth Marks, portrays the scars of love and grief. It is a complex, rock-inflected album rooted in relationship. Whether telling a story of romantic love, playfully establishing a connection between the artist and audience, or interrogating a community’s attitude toward the “other,” these songs made me think long and hard about what we are really doing when we talk to each other.
S.G. was also down to talk religion and politics, addressing which issues she wishes more artists would discuss in their works. She is a serious person, a singular artist, and a fascinating person to talk with.
Richard Thompson’s memoir, Beeswing: Losing My Way and Finding My Voice 1967 – 1975 (now out in paperback) is a page-turner of a read about a legend at the dawn of British folk rock. Thompson details his early days with Fairport Convention, one of the most influential folk bands of all time. He writes how they strived to be different and sought out then-unknown songwriters like Joni Mitchell and Leonard Cohen while adapting a modern sound for traditional British folk songs, some that were over 500 years old. He recounts tragedy when the band suffered a huge loss: the 1969 car accident that killed their drummer, Martin Lamble and Richard Thompson’s girlfriend of just two weeks, Jeannie Franklyn. He writes about their first experiences in America: rolling around Los Angeles with the likes of John Bonham and Janis Joplin and their triumphant debut at The Philadelphia Folk Festival.
RT was game to get into anything I threw at him: talk about experiencing such excruciating grief at a young age, what British fortitude means to him, did he ever really get to know his parents, being outwardly calm and inwardly chaotic. There’s a chapter in the book where he details some session work he did in between the time he left Fairport Convention in 1971 and his solo work and work with his then-wife, Linda Thompson. I had a blast looking up all these albums on YouTube, especially Lal and Mike Waterson’s Bright Phoebus from 1972. Very fun music and fun that RT is playing on it! I highly recommend his memoir and hold out my hopes that there may be a part two in his future. I think there is much left to write: his days after the very public breakup with Linda, establishing himself as a solo act and then coming back to work with his extended family in the group Thompson in 2014 on the album Family. Richard’s got a busy summer ahead of him with a couple of cruises and the tenth anniversary of his writing camp, Frets and Refrains. I’m grateful he was able to make some time for us on Basic Folk!
Photo Credit: David Kaptein
This website uses cookies to improve your experience. We'll assume you're ok with this, but you can opt-out if you wish.AcceptRejectRead More
Privacy & Cookies Policy
Privacy Overview
This website uses cookies to improve your experience while you navigate through the website. Out of these, the cookies that are categorized as necessary are stored on your browser as they are essential for the working of basic functionalities of the website. We also use third-party cookies that help us analyze and understand how you use this website. These cookies will be stored in your browser only with your consent. You also have the option to opt-out of these cookies. But opting out of some of these cookies may affect your browsing experience.
Necessary cookies are absolutely essential for the website to function properly. This category only includes cookies that ensures basic functionalities and security features of the website. These cookies do not store any personal information.
Any cookies that may not be particularly necessary for the website to function and is used specifically to collect user personal data via analytics, ads, other embedded contents are termed as non-necessary cookies. It is mandatory to procure user consent prior to running these cookies on your website.
