Tag: libby rodenbough

Artist of the Month: Folk Hero Alice Gerrard Is Unafraid to Be a Real Person

Posted on by Justin Hiltner

(Editor’s Note: Fiddler, songwriter, and creator Libby Rodenbough writes this personal essay on her friendship with and admiration for BGS Artist of the Month, Alice Gerrard, accompanied by her original photos taken for Gerrard’s new album, Sun to Sun.)

I remember first hearing Ola Belle Reed’s “Undone in Sorrow” when I was 19 or 20. I felt like a portal had been opened unto a world that had existed around me my whole life, unseen and unheard. I grew up in North Carolina going to visit my mom’s family in Madison County, along the Blue Ridge, where any of the graveyards on the mountain sides with their little mounds of clay outside my backseat window might have been the one from Ola Belle’s song.

That portal didn’t open for me in the mountains of North Carolina, though – it was in Chicago, at the Old Town School of Folk Music, an institution that had come out of the ‘50s folk revival. I was big on Pete Seeger and John Prine at that time in my life, and had found out my dad had a cousin with a spare room in Chicago, so I went on a little pilgrimage during a recess from college.

It was there that I learned my first old time fiddle tunes, belting the refrain “down in North Carolina” from “Waterbound” at the school’s open jam while the Chicago winter dumped three feet of snow outside. It was there I first learned the rudiments – very rude in my case – of clawhammer banjo. It was also there that I first heard a left hook of a song called “A Few Old Memories” by Hazel Dickens, which appeared on her 1973 duo record with Alice Gerrard, Hazel & Alice.

I went home from Chicago with new eyes and ears. Places I’d known forever became newly populated with epic figures, recast in the light of 200-year-old narratives. My first semester back in school, I was in an introductory folklore course taught by Mike Taylor (of Hiss Golden Messenger) and he started talking about his friend Alice Gerrard, who lived a town over in Durham. I was fairly well tangled up in time and place at that point – even the deceased people I’d been learning about were brand new to me – so I had to blink a few times to digest that she was the same person singing harmony on “A Few Old Memories.”

Today, 10-ish years later, I sit with Alice in preparation for writing this piece and she tells me about driving Ola Belle Reed in her Dodge van on tours through the South in the late ‘60s. She’s my oldest friend (nearly 90), and all competition lags behind her years pretty pathetically. She also makes a lot of the people I talk to seem boring. We’re in the same business: We sing songs and play shows and make records. She’s been doing it a lot longer, and I think she knows about five times as many songs.

Hanging out with Alice helps me understand why she wanted to be friends with people like Elizabeth Cotten and Luther Davis, who were elderly when she met them. She heard the way they played and sang and had to talk to them about their lives. “They knew exactly who they were,” she says. For a young person who had moved across the country from Oregon to Washington, D.C., without maintaining much contact with home, dropped out of college, and had four children, that self-knowledge was aspirational. Though their rootedness in their communities was part of what drew her to them, she didn’t think of them as avatars of bygone primitive ways of life, or as characters in a play – they were people. Elizabeth Cotten was somewhat guarded, but over years traveling and playing together, she told Alice about indignities she had suffered as a domestic worker and as a Black female folk performer, and about subtle acts of defiance she had worked into both vocations. Luther Davis talked about how lonely it was to get old and run out of witnesses to your own life.

Alice is likewise unafraid of being a person. She’ll tell you straightforwardly that she was unprepared to be a mother, that it was essentially impossible to pursue a music career – which was something she knew she wanted for herself – and still give adequate time to her kids. We commiserate about music industry bullshit and engage in light shit-talking about the idea of showmanship.

She’s usually wearing one of her collection of t-shirts that pertain to her dog Polly’s agility training facility (“Fast and Furryous”). This past March, when I took these photos of her to use for promotion of her new album, Sun to Sun, we went through her closet together and dug out some gems, including a bedazzled commemorative t-shirt from Obama’s inauguration.

I have no training in photography – I shoot film because I enjoy the feeling of not really knowing how it works. We went to Duke Gardens in Durham, where we both live, on a week when the cherry trees had popcorned into glory. Alice looks radiant in the halo of those glowing blooms. But I also love the photos where she’s at home, standing in front of the brick retaining wall around her front yard, before she realized she still had her Apple Watch on. The sky was so blue that day, her white hair incandescent. She looks like she knows something you don’t, but in a warm way, like she knows you’ll get it eventually.

Alice is unafraid to treat a song like it can handle a little handling. She knows that songs are alive and she’s interested in being a part of their lives, not their memorialization. She smiles talking about how, in an old John Cohen film, the Madison County ballad singer Dillard Chandler starts a song in a key around here (she holds her hand at her waistline) and ends it here (she raises her hand up level with her temple). She’s delighted by the particularity of the human touch. She prefers singing voices with a bit of weirdness over purely pretty ones. Talking about Carter Stanley’s high whine, she says, “Whatever was eating on him from the inside, it was showing up in the way he sang. Nina Simone, the same way.” She tells me what a struggle it is to teach that kind of feeling to people accustomed to singing prettily. “If you’re trying to get somebody out of the soft, breathy voice, you say, ‘Look, your kid is running out into the street and you have to call your kid back.’ You don’t say,” — she coos — “‘Heyyyyy Brian, get back here.’ You say, ‘BRIAN! GET BACK HERE!’”

Whenever I’ve played music with her, Alice seems to lean into what people at the Old Town School liked – actually, loved – to call “the folk process;” she lets arrangements evolve as the spirit of the universe sees fit. I’m lucky she’s not a stickler for tradition, even traditions she could write encyclopedias about, because my fiddling style is distinctly unmoored. I was a half-rate Suzuki classical violin student growing up and then at the Old Town School I learned how to accompany folk singers on songs with three or fewer chords. I came home and started going to the old-time jam at Nightlight Bar & Club in Chapel Hill, where the jam leaders were American Studies PhD candidates who also grew up learning fiddle tunes from their hometown octogenarians. Some of my friends started a band called Mipso that was flirtatious with bluegrass and asked me to join, but I told them up front I didn’t know any licks. (They didn’t seem bothered by that.) I’ve since learned a few licks, and I would rather play an old time tune any day of the week than do almost anything else, but I never could sit still long enough to do what Alice calls “holding the line” — keeping and caring for the tradition.

I’m indebted to, and grateful in my heart for, people who do that work. I may roll my eyes at gatekeeping, but it’s more than wide-eyed would-be fiddle players at the gate; it’s the whole monster of monolithic, capitalist cultural imperialism, chomping down on everything small or strange. Songs can, and do, disappear, like cultures and forests, and not just by inertia but by clear-cutting. A lot of days I feel self-conscious about whatever it is I’m doing instead of holding that line. When I listen to Alice tell stories about the many singers and players she’s known over the years, though, I remind myself that they each have a distinct relationship with tradition – and with what it means to be an artist.

For a long time there’s been a divide, rhetorical and sometimes actual, between “the folk” and “the folkies,” which maybe means country people versus city people, or maybe people who grew up in a given musical tradition versus those who came to it later. Alice and I both fall into the latter category, though she’s had considerably sharper focus since her initiation. I’d rather replay a 10-second clip of a Mark O’Connor fiddle solo at one-quarter speed forty-seven times in a row than try to examine that dichotomy in any more detail at this moment, but I did spend a lot of my undergraduate days thinking about authenticity and who’s entitled to do what with old songs. Alice has often found herself among people who look at it from an academic angle – her ex-husband, Mike Seeger, came from a folklorist family – but her view remains that the compulsion to define and categorize is basically academia trying to justify itself. I don’t take that as bitter or glib, I just think she hasn’t found it necessary, in her personal relationship with the music she loves, to try to determine who gets to claim it. Or maybe, for Alice, the claim is in the singing. Talking about what makes a voice “authentic” (a word that sends a chill down my spine), she paraphrases Supreme Court Justice Potter Stewart from 1967 in his definition of pornography: “I know it when I see it.”

As we clink the ice around our $7 decaf specialty iced lattes, Alice tells me about a song she’d just heard, a haunting falsetto voice with nylon string guitar, in the opening scene of Pedro Almodóvar’s new short film, Strange Way of Life. After some Google sleuthing, she identified it as a recording by the Brazilian artist Caetano Veloso (in fact, the movie is named for it – “Estranha Forma de Vida.”) She’s head over heels for this song, itching to go home and dig into Veloso’s catalog. If they ever meet, I know she will have great questions for him, the type of questions that make a person believe songs must do real work in this world.

I ask her if she thinks of her music as having “a purpose.” “Not really,” she says. But she goes on, “I want people to hear what I hear in this music.”

In my view, that’s an altruistic goal, because it’s clear that whatever it is Alice hears in the music, it gives her life its very marrow. I admire the decades she has devoted to learning and documenting traditional music, but what I aspire to most is the way she still loves a song — viscerally, instinctively, with gusto. That’s what makes a line worth holding.

“There was something about the music, the quality of the voices,” she says, recalling first hearing Harry Smith’s Anthology of American Folk Music. “There’s so much beauty in it, it’s like, God, yeah.”

I had that “yeah” moment when I heard “Undone in Sorrow” and “A Few Old Memories” – and now, Sun to Sun. I hope to be saying “yeah” like that about songs for the rest of my life.

All photos: Libby Rodenbough

“Love Is Listening,” and Other Lessons Mipso Has Learned Over 10+ Years Together

Posted on by Justin Hiltner

Mipso’s new album, Book of Fools, pushes and pulls away from and toward the band’s sense of home, musically and geographically. There is a kinetic energy in this collaboration that is only achieved from years (10, to be precise) of hard-won work and the evolution of four people who choose each other. Though their sonic palate has shifted from earlier folk and bluegrass influences, this is less of a sea change and more a showcase of transformation and exploration amongst a group that has purposely allowed itself the space to shift. 

Speaking with members Wood Robinson, Libby Rodenbough, Jacob Sharp, and Joseph Terrell is a fresh reminder that a band, no matter how harmonious their music may be, consists of individual humans with their own needs, their own ideas of home, and their own personal evolutions. Bands that survive and thrive through the grueling work of creation to commerce are those that carve out the space for people to move and change and shapeshift. 

BGS reached Wood and Jacob via Zoom in their homes – in Salt Lake City and Los Angeles, respectively – and some days later spoke with Libby and Joseph on the phone from a van in Virginia at the start of their tour.

BGS: You all clearly have so much reverence for North Carolina as home base but you’ve also shifted around a lot, geographically. How have the changes of being rooted in one place, but then shifting around affected the music and how you operate as a band?

Jacob Sharp: There was a moment there where we all intentionally spread all across the country, all four in different locations. But the Triangle is home. Almost always, even when tours don’t start in the Southeast, we meet there to regroup and rehearse before we hit the road. And it is pretty obvious that whether we are there or not, North Carolina is the centerpiece spiritually and musically, too. We look behind and see our music and a lot of our search over the first couple of albums was peeling back the layers of what we thought we were supposed to be, being from North Carolina and playing acoustic instruments. Since then it has been about taking away things and adding things that actually feel more like us. These last two albums especially feel like we are honing in on that side of it. What is the North Carolina that we are a product of and that we hope we are creating? What is the new North Carolina? It is less about reinterpreting the past. 

Wood Robinson: Life kind of inevitably draws you away from the place you are originally from, where you identify as your home. Even though I live in Utah and Jacob lives in California, we still feel like North Carolina is the home that will always be home. Fortunately for me, I still get to go home about six times a year. But spreading out doesn’t make our logistical lives easier. 

Joseph Terrell: It’s frustrating. I wish we lived in the same place. We’d be able to play more. We’d be able to write and practice more. But what it has given us is the ability to take time and get together really seriously and for it to feel like summer camp when writing or touring. 

Libby, particularly with the song “East” off this record, I was thinking about this question and how that plays into it. How have the geographical shifts affected the music for you?

Libby Rodenbough: What’s important about the geographical changes is less about where anyone went and more that we’ve had some separation in our personal lives, which has certainly been useful, but logistically complicated. Getting together for tours or during COVID was pretty difficult. In terms of what the overall course of our lives has been over the last decade, it was pretty important that we feel like our lives can have twists and turns and changes and that the band could accommodate that. Symbolically, what it means is just as important as the actual physical space between us. 

Jacob, I had the pleasure of speaking with you earlier in the year for BGS to talk about the state of touring in 2023. I wanted to hear from you all about any differences you foresee in touring this new record from past record cycles, or if you feel like it is going to be similar. 

WR: We haven’t done more than 10 days at a time on the road in about a year and a half. We are all very excited about it. Before then, we had all reached a point where it just felt like going to work. Which is fine, most people do it every day, but this new tour is really exciting. We are playing a lot of really cool rooms. And for the first time in a long time, we are really trying to be intentional about every little thing. Artistically it is really exciting. Logistically, not much has changed. It is still going to be difficult. It is still going to be trying on relationships like it always has been. And there is no panacea for making it work financially other than the grind but you do all of it in spite of those realities. You find a way. 

JS: It is funny, because I can imagine ways for touring to be easier, but I can’t imagine doing it because it wouldn’t feel right ethically or artistically. There was a while when we weren’t really aware we were making all those decisions for the same reasons when we were saying “No” to certain things, or looking in a different direction than what was being presented as the high growth strategy. Now it is very clear to us what we are willing to do and what we are not willing to do. 

JT: I just had some boiled peanuts from a gas station in Virginia.

LR: So basically nothing has changed. 

One thing that is different for us is that we are doing an acoustic pre-show event where people can pay extra money and spend more personal time with us. We’ve been noticing a lot of bands doing this and I think it is mainly because it has been harder and riskier, post-COVID, to tour. Not that tours were ever not risky. It is to pad out the tour budgets, but we are looking forward to it because it is giving more personal contact to the touring experience and helps us to feel like we are doing something new and alive every night. When you only just leave the green room to go to the stage and back again, it can be harder for it to feel that way.

JT: It is really hitting home for me more in the past couple of years that this system of touring and music making and profit generation around music is fundamentally not designed to benefit the artists. Our very first album release show in October of 2013 was, to this day, the most physical media we ever sold at a show. It didn’t make us a ton of money, but it paid for the record. It was easy to see; you make a thing that people want and they come and buy it and they have a good time together and that’s part of how you do it again. We paid ourselves back. It is so much more difficult to do that now. 

LR: It is true on a general, larger scale, culturally, that everyone deserves to be able to live in the richest country in the history of the world. It’s logically obvious that that is possible. I’m not trying to propose an alternative economy myself, but it is obvious that we could do what we are doing and be comfortable and everyone could and should. That’s morally true.

There is a palpable sonic evolution on this record. What are some of your current influences as a band or as individuals (that can mean musical, literary, visual arts) that played into the shift?

WR: All of us are kind of obsessed with Kim Stanley Robinson. He’s the most important science fiction author of our time. He is not only dystopian but he also is very utopian within his visualizations of the future. You have to see the bad in the world we see today while simultaneously imagining how it can be infinitely better. 

Right, otherwise what’s it for?

WR: And I think the process of making music is inherently hopeful. You have to find the light at the end of the tunnel. 

JS: We all really like Big Thief and take a lot of comfort in how they eschew the industry and the model. It hasn’t cost them anything on the success side. That’s definitely a band whose music and the way they center themselves ethically within their career, we really look up to them. 

LR: Another book that I’ve been thinking a lot about for the last three years is The Dawn of Everything by David Graeber and David Wengrow. It is a review of the last decade or so of advancements in understanding early human civilizations. It is a very hopeful book. It is a great time in history to be cynical, but that book allows you zoom out and remember the truth, which is that the things that are fucked up about now are not necessary or essential to human life. And it could work in a totally different way in the future and that’s really essential to believe. I would say that was an influence on some of the songs I wrote for this record, like “The Numbers” and “Book of Fools.” 

JT: I’ve been thinking a lot about the feeling of playing together when something is really happening, not when you are just reciting your line but when something emergent and effervescent is taking place. In the last year or so I’ve been heavy into The Band, The Fairport Convention, and The Grateful Dead. Those are some bands that do this beautiful dance of communication on stage. 


You’ve just passed the decade mark of being a band this last year. And this is in an age when so many bands fall apart because of the economic realities of music or interpersonal relationships, the extreme hardships of touring… What is the glue that keeps you together, or if you want to frame it this way, what advice would you give to bands that haven’t been around for a decade?

JS: We are acutely aware of how hard it is right now to keep it on the rails. It is something that we talk about. It is a part of the ride. We’ve made some mistakes, but the one thing that hasn’t been a mistake is that we are always willing to slow down to make room for how someone has changed and how you need time to understand that. To have ignored it would have been the end. It is crazy that we get to do this. Four really good friends continuing to find ways to share our music with each other and then to share it with this global community that we’ve built. It is so wild that it exists.

WR: I think that also, you have a limited number of years of being “Yes men.” Every “Yes” is at a cost. My worst days on the road have always been ones that end in a show where I’m not thinking about the music I’m making. And if everything else in life is getting in the way of the main thing that you are supposed to have absolute, unbridled joy in doing, then it is worth re-evaluating. I think we are at a high point now of really being able to cherish those moments together. 

LR: Just like in any kind of relationship, there are certain rewards that you can only experience after years and years and years go by. I remember reading this Joni Mitchell quote about why she likes to have long-term relationships as opposed to an endless string of short affairs. She talks about how falling in love at the onset is more about falling in love with yourself. But as time goes on, you learn to actually love another person. Loving another person is a long-term pursuit, foundationally.

The work of the four of us loving each other has been some of the hardest work of my life and then some of the most rewarding. There is a lot of freedom in quitting things. Growing up I felt a pressure to never quit. That was a bad thing because it made it harder for me to understand my own internal compass. I think people should leave situations that are causing them harm, for sure. But another equal and different truth is that if you can find a way to still have enough space for yourself, working alongside people long-term is a beautiful possibility in life that not everybody gets to do. 

JT: The main ingredient of love is listening and it has made me a better person to listen to these friends of mine for a long time. That is also what I love about being on stage with people that I know so well. All of us have lived a decade of huge changes in our lives. It’s one of the best things you can do with your life and the hours of the day, is to listen to somebody else. 

(Editor’s Note: Continue your exploration of our Artist of the Month, Mipso, here.)

Photo Credit: Calli Westra

Artist of the Month: Mipso

Posted on by Justin Hiltner

If one were to chart North Carolina string band Mipso’s career over the past decade on a line graph, you’d see a steadily rising, ever-growing musical output and an ever-burgeoning audience for their brand of grounded-yet-dreamy folk pop. This journey through roots music has paralleled their peers – bands and artists like Watchhouse, Billy Strings, Molly Tuttle, and Della Mae – but they’ve outlasted more than a few similar ensembles that have fallen to the wayside over those years. Strikingly, even while enjoying near constant growth since they coalesced in 2012, the band has eschewed higher echelons of the Americana star-scape, choosing instead to scale their business and their art intentionally and deliberately.

Theirs is a sound and musical aesthetic ready for the “big time” – they’ve garnered hundreds of millions of streams – but Mipso (made up of Wood Robinson, Libby Rodenbough, Jacob Sharp, and Joseph Terrell) seem very happy with where they’ve landed since their consecutive popular and critically-acclaimed releases Coming Down the Mountain (2017), Edges Run (2018), and 2020’s Mipso. Each album saw the group gain traction, gain fans, and gain notoriety. Still, they aren’t defined by their ambitions; and their ambitions don’t seem to ever be conflated with conquering anything. Instead, this is a band building something.

Mipso’s sixth studio album, Book of Fools (due out August 25), certainly speaks to this phenomenon. The group feels perfectly at home with one another; they’re a chosen-family band – together, they’ve been through their college days, their road-dogging era, their “I think this might not just be a pipe dream…” successes, landing with a crystalline point of view that’s expansive, complicated, and rich, but doesn’t feel like it has anything to prove. There’s no desperation here – to claw back pre-COVID reality, to tour arenas, to brand and merchandise their way to an empire. As songwriter, guitarist, and singer Joseph Terrell puts it in a press release, “Book of Fools feels more relaxed, more confident, more us – like we’re wearing our favorite clothes and telling our favorite story and it feels exciting again.”

“The Numbers,” the second single from Book of Fools, winks to this measured, black-and-white view of their own jobs and careers – versus “real jobs,” let’s say – and the economic access that’s never been a hallmark of either roots music or the generation to which Mipso’s members belong. By prioritizing building art and community over bottom line, Mipso demonstrate a class consciousness that places themselves and their music in alignment with workers, laborers, and the every-person, making the message behind “The Numbers” palpably genuine.

“I looked around at this cruel place where we live,” Libby Rodenbough explained via press release, describing the U.S. and the stock market, “And I felt forlorn that the NASDAQ offers anybody any kind of comfort. How do I know things are bad? Because I feel it, and I see it.”

Who are “The Numbers” supposed to comfort? And what exactly are they supposed to indicate? Mipso utilize their post-modern string band trappings – in a similar fashion to Nickel Creek or Crooked Still – to explore these ideas in ways that the forebears of bluegrass and old-time did as well, in their own time and within the social and political issues of their own days.

Genre-wise, Mipso may have traveled a great distance from their bluegrassy early days as a string band quartet dripping with North Carolinian roots music traditions, but again their journey, in this regard especially, does not feel overtly aspirational. These are not sounds and production values adopted in order to sell out bigger rooms or fill bigger stages. The music of Book of Fools  (and really any LP in their catalog since Dark Holler Pop) is as intentional as the messages within it, so one can feel and enjoy the old-timey touches that underpin these fully-realized sonic landscapes.

Mipso hasn’t lost touch. They haven’t lost sight of how real the stakes are outside of their own experiences – and within them. While they may not be building a business model reliant on “sheds” and arenas and radio hits and dynamic ticket pricing to be “successful,” you can feel the gratitude they have for their own daily lives and careers, even while they apply critical lenses through which to talk about the social and political issues they and their community face.

It’s exciting, encouraging, and energizing, to appreciate an album that isn’t merely a rung on a career ladder, but is meant to be its own constituent journey – both for Mipso and their listeners. Book of Fools speaks to a trajectory that is neither predictable nor totally quantifiable and isn’t merely about consumption or facilitating an ever-deepening appetite for consumption. That this could be said about almost any release by this prolific foursome speaks to exactly why we’re so pleased to name Mipso our August Artist of the Month.

Watch for our Artist of the Month feature to come later in August and for now, enjoy our Essential Mipso Playlist.

Photo Credit: Calli Westra

LISTEN: Alice Gerrard, “Remember Us”

Posted on by Justin Hiltner

Artist: Alice Gerrard
Hometown: Durham, North Carolina
Song: “Remember Us”
Album: Sun to Sun
Release Date: October 20, 2023
Label: Sleepy Cat Records

In Their Words: “Most of (I would say all) my music has grown from and been influenced by the music of the elders who came before me; by their lives and their experiences. Their daily hard work, whether forced or not, left its mark on everything, and their music reflected and told the story of their lives and their worlds. When I started writing this song, I was thinking about this and about enslaved men, women, and children who were forced onto ships and brought to this country, and how so many were lost. All are gone now but, as I say in the song, [their] ‘Toil and tears touch all you see… we are gone but still our truth remains…’

“We would do well to know the truth, to remember, and to carry on.” – Alice Gerrard

Photo Credit: Libby Rodenbough

Basic Folk – Libby Rodenbough

Posted on by Shelby Williamson

Libby Rodenbough’s second solo record Between the Blades sees the fiddler and songwriter further stretching from the bluegrass and old-time style of her band Mipso. Born in Greensboro, NC, music was just another activity that Libby did along with soccer and going to Girl Scouts. She played violin in her school’s orchestra and thought she’d be a music major, until a college professor let her know that her playing was not up to par with those who studied classical music at a collegial level. She found herself at local bluegrass jam sessions and meeting her future Mipso band members, which led her to discover that music could be a creative outlet and a means of expression.

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On the new record, Libby is processing and coping with the death of her mother, who was diagnosed with an incurable cancer and died about 5 months before she began recording the album. Created amongst North Carolina musicians, she found herself nestled in a group of people who were also dealing with loss of and serious illness of loved ones. This gave the sessions a heavy and contemplative feel, but also comforting to be around friends who felt the existence and love of those who were no longer alive in the room. Libby is open, honest and real. We get into lady-things and cat-things. Hope you enjoy Libby! Her new album is wonderful.

Photo Credit: Chris Frisina

LISTEN: Libby Rodenbough, “Easier to Run”

Posted on by Editor

Artist: Libby Rodenbough
Hometown: Durham, North Carolina
Song: “Easier to Run”
Album: Between the Blades
Release Date: May 12, 2023
Label: Sleepy Cat Records

In Their Words: “I’ve been what I’d loosely call ‘grown-up’ for a decade-plus now, long enough for the early days of that period to come into relief. 22 has an intensity that would be impossible to bear for the rest of your life. On the other hand, isn’t it sad when things don’t cut as deep? I used to feel a longing for someone so fervent I was afraid it would use me all up if I couldn’t shake it off. To my surprise, it’s still with me, but duller these days, like an old heartbeat. I’m starting to think you remember everything, only increasingly pastel. This is a good thing for survival, but it makes me want to cry. Even the crying’s softer now.” — Libby Rodenbough

Photo Credit: Chris Frisina

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

Posted on by Justin Hiltner

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Photo credit: Chris Frisina

WATCH: Mipso Get Experimental With “Let a Little Light In”

Posted on by Editor

Mipso’s sixth full-length release, simply called Mipso, marks an adventurous, exploratory turn for the group’s sound. Up until their most recent couple of projects the North Carolina four-piece’s music usually dwelt in the string band realm, but as this music video for “Let a Little Light In” will attest, the new self-titled album features more experimental textures and atmospheres. In the video, the members of Mipso revisit nostalgic memories that have a marked fuzziness and that strange cocktail of joy and sadness about them.

On YouTube, singer-fiddler Libby Rodenbough posted, “It was really tempting to take this song in a kind of familiar bluesy direction, but we fought the temptation and tried to take into a weirder, quirkier zone.” Mipso is a unique step for the group, following very much in the footsteps of this single. In a press release, the band calls it their “most sonically adventurous and lyrically rich work to date, each moment charged with the tension between textural effervescence and an underlying despair about the modern world.” Watch “Let a Little Light In” below.

Photo credit: D.L. Anderson

Weird (Or Not), Mipso Keep Exploring Their North Carolina Roots

Posted on by Editor

To hear Mipso perform, it’s hard to believe that Libby Rodenbough, Joseph Terell, Jacob Sharp, and Wood Robinson didn’t originally get together with the intention of digging into bluegrass history or starting a band. But as the self-described “indie kids” played around with vocal harmonies and playful strings as students at UNC Chapel Hill, the traditional sounds of their native North Carolina beckoned.

“I had a need for exploring my own roots — the places I’m from and the traditions that come from North Carolina and the Piedmont specifically,” Terrell, who plays the guitar, tells BGS. “There’s a lot of depth to the music that’s been made around here, and because a lot of those folks are still making music around here, it’s still passed down in neighborhoods, at jam sessions and orally.”

As Mipso’s audience grew, its sound evolved, integrating elements of pop with traditional strings and vocal harmonies, and the foursome reckoned with more than just chords and lyrics.

“I was trying to make sense of North Carolina and being a more long-term North Carolinian — not just by birth, but by choice,” says fiddle player Rodenbough, of the early days. “There was so much context and story behind this traditional music. Every song, even if it was a modern creation, had little threads that tied it back to words that had been sung for decades or hundreds of years. It just felt like… well, in a nice way, a bottomless pit. Or, what’s a nice way to say that?”

“A well! An inexhaustible well,” offers Terrell with a laugh. And they’re still drinking from it: Last month, the group issued their fifth full-length album, a self-titled effort that embraced the band’s quirks and their past experiences.

“We’ve been living together so closely for the last eight years, and for better or for worse, we’re us now,” says Terrell. “We had phases of the band where we thought, ‘Oh, we’re supposed to be this, we need to make a song this way.’ This record, it was like, ‘Fuck it, this is how we make music.’ We like it, and we’re weird if we’re weird, and if we’re not, we’re not, but this is how we go about it. Here’s Mipso.”

BGS: Plenty of songs on this album feel like they were born from one person’s memory or experience; “Let a Little Light In,” for example, has specific lyrics about childhood. How do you bring a song from one person’s brain or notebook to the band as a whole?

Joseph Terrell: The lyrics and the melodies are certainly an important part of what makes a song, but I think when we talk about combining our voices, we’re talking about making a presentation of a song that makes an emotional impact when people hear it. “Let a Little Light In” is a great example of a song that really transformed in the studio. The lyrics mostly came from me, but Libby and Jacob and Wood had more to do than I did with building this cool, playful soundscape of dancey noises to make up a kind of funhouse mirror of childhood weirdness.

Libby Rodenbough: A lot of the songs are lyrically one person’s, or maybe two people’s, work. But we talk about the meaning of songs when we talk about the arrangements because the delivery of it has so much to do with the emotional meaning. There’ve been songs before that we’ve vetoed or decided to leave off a record because they felt too specific to one person — the rest of the band was going to feel like a backing band. Part of our standard for what makes a Mipso song is that we all have to find an in-road somewhere, something we can sink our teeth into.

You see a lot of bands packing up and moving to places like Nashville or LA, but you’ve held tight to the community where you came up in North Carolina. What makes it such a special place for you, as people and as musicians?

Terrell: For me, North Carolina is where the music comes from, and Nashville or Los Angeles is where the business comes from. In as many ways as possible, trying to keep and hearth and home on the music side of that equation is going to be really healthier in the long run.

Rodenbough: I would say, too, that there’s a part of it that’s arbitrary: Because I was born here and went to school here, and because I believe that there are benefits that you can only reap after a certain amount of time spent in one place, this is the place where I still am. It could have been somewhere else. But it’s North Carolina, because I’m a North Carolinian. This is it.

Terrell: There’s a part of you, a Libby-ness, that’s because you’re from this place. It gets a little bit vague and spiritual on some level to justify it, but I do feel that that’s true somehow.

Rodenbough: We formed the type of connection to a place that we have here by having been born here and having come of age here — by having returned here from every tour for seven or eight years. I have a more intergenerational community of people in my life. I’ve known people when they’ve had babies, and I know their kids now. I’ve met their parents and grandparents. You just can’t really rush that process.

Terrell: I had dinner on the porch with my grandparents three weeks ago — they’re 92 and 94 — and my grandma gave me a CD of my great-grandmother telling stories. It was recorded in 1985. So I’ve just been driving around in my car listening to this CD, and it’s about all these places that I still go. I feel a spiritual connection here that I can’t exactly explain. Yet I would hate to think that this answer could be spun in a way that means, “If you weren’t born in a place, you’re not valuable to that place,” because certainly the reason I love Durham is because of the immigrant community. There’s lots of ways of being from a place.

 

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One song that feels especially prescient on the new album is “Shelter.” I think a lot of people can relate to the idea of seeking out a place to be safe and accepted. What do those lyrics mean to you?

Terrell: That song came from Wood, primarily. He had this great melody that reminded us of a British Isles folk melody. Some of his family in Robeson County in Eastern North Carolina had been really impacted by one of the bad hurricanes, and he had the idea of telling that as a snippet of a story. But instead of making this about one very specific scenario where you’d need shelter, you have four different scenes that land on the same phrase or message — kind of in the tradition of country songwriting. Whether you’re a kid, an immigrant, a person facing natural disasters because of global warming, or the richest person in New York City going up into some big tower, this is a human need for shelter. We all need it, and therefore, we should all think of ourselves as tied together.

Rodenbough: And I think that a lot of the strife — to put it really lightly — happening in the country right now comes from an anxiety about lacking shelter, lacking a feeling of safety. That applies to people who are very clearly lacking in physical shelter as well as people who seem to be lacking for nothing. Our country has failed to provide that for people from every walk of life for a long time now, and so I think that’s one of the reasons that it’s unfortunately especially relatable right now. We all feel untethered. We all feel like we don’t really have a home.

Mipso’s sound developed in part thanks to in-person communities at places like festivals and neighborhood jams. Do you feel like there’s a way to emulate that in online communities?

Rodenbough: For so many subcultures, the internet has given people the gift of knowing that others like them exist. It is very empowering, and in some cases, that’s a bad thing — there are a lot of internet subcultures that we wish probably didn’t have that vehicle. But, for better or for worse, it makes something that probably felt very geographically disparate, and therefore disconnected, feel really strong and unified.

One example during COVID has been a Facebook group called Quarantine Happy Hour: They do a concert every night, or even a couple of concerts every night, and I’ve watched more bluegrass and old time music since [joining] than I did probably in the couple of years prior. It’s like a who’s-who, especially of contemporary old-time players, with bluegrass too. Every concert, no matter how well-known the performers are, has a couple of hundred people, and folks are tipping like crazy. And it’s interesting that it took a pandemic to make that happen, because we could have done that all along.

Even before the pandemic, though, Mipso was really harnessing the power of the internet to reach new fans — even listeners who maybe never considered themselves fans of traditional music.

Terrell: I think we’re probably more like a gateway drug into bluegrass than a haven for diehard fans. We have played a good number of bluegrass festivals and traditional-oriented-type venues, but I think we’re on the fringe of what they consider to be part of that world. If people find our music and like it, they might say, “Wait… there’s something in this that’s leading me towards all these other artists.” But there’s certainly not, like, a big tag we’re putting on our foreheads to weed out bluegrass or non-bluegrass fans.

Are there any misconceptions you think people have about bluegrass or traditional music — things they really get wrong?

Terrell: I mean, I have two things. The first is the idea that it’s white music, which I think is a really pernicious and awful myth. So much of this, the only reason we’re doing this is because it came from slaves who were here, and it came from African American music.

Rodenbough: It’s one of the nastiest and almost most ridiculous perversions of the truth, that white supremacists have used this type of music as an example of anglo-cultural achievement.

Terrell: The other [misconception] is that it’s tame or like, “stripped down.” For me, the best way to understand bluegrass specifically is that it was rock ’n’ roll right before rock ’n’ roll. It was high-energy and rip-roaring — the banjo twanged right before the electric guitar. It was the head-banging music of its day. [Laughs]

Rodenbough: This was a wild music — bluegrass in particular was not an old folky hokey thing. The way that we divide up the genres of traditional music comes straight out of marketing. I think it can be useful to understand how one style of music informs another that came later chronologically or something, but it’s not necessary to draw hard lines between old time and bluegrass in order to love stringband music or to love fiddle-centric music. All the borders are so blurry, just like with everything in history and in our overlapping cultures. I think that’s so wonderful, and I wouldn’t want to try to clean it up. That would be missing what’s so special about not even traditional music, but vernacular music — music that non-professionals make in their lives, about their lives.

Photo credit: D.L. Anderson

The Show on the Road – Mipso

Posted on by Shelby Williamson

This week, we feature one of the leading roots-pop bands working today: Mipso. An affable and endlessly-creative quartet formed in Chapel Hill, NC, they are made up of fiddle player Libby Rodenbough, mandolinist Jacob Sharp, guitarist Joseph Terrell, and bassist Wood Robinson.


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Despite the anxious mood of their swing-state home base, it’s quite an exciting time for Mipso. Host Z. Lupetin was able to catch up with Libby and Jacob (via Zoom of course) to discuss their lushly orchestrated, self-titled record which just dropped last week; and if you walk down 8th Avenue in Nashville this week, you might catch a billboard with their sheepish grins large in the sky.

How did they get here? It’s hard to find a group where every member can effortlessly sing lead and write genre-bending songs that fit seamlessly on six acclaimed albums — and counting — in under ten years. Earlier standout records like the breakout Dark Holler Pop, produced by fellow North Carolinian Andrew Marlin of Mandolin Orange, and Edges Run, which features a veritable online hit in the broken-voiced, emotional “People Change,” show how Mipso appeals not only to folk fest-loving moms and dads, but also their edgier kids, who appreciate their subversive turns of phrase and playful gender-ambiguous, neon-tinted wardrobe.

As Z. found out during his conversation with Libby and Jacob, the band nearly broke up after a series of grueling 150-shows-a-year runs, a scary car wreck, and the pressure of putting out Edges Run for their rapidly growing fanbase. The forced slower pace of this last year and a half has been a gift in several ways — allowing the group to catch their breath and hole up to write more collaboratively than ever. The shimmering sonic backdrop that gifted producer and musician Sandro Perri was able to bring to the Mipso sessions at Echo Mountain studio in Asheville really makes the songs feel like they could exist in any era.

You wouldn’t be alone if you heard the connection between the honey-hooked newest record with the timeless, mellow-with-a-hint-of-menace hits of the 1970s (looking at you James Taylor and Carly Simon). Songs like “Never Knew You Were Gone” show off Terrell’s gift for gently asking the deepest questions, like where he might go when he transitions to the other side in a “silvery fire,” or the sardonically nostalgic “Let A Little Light In,” which wonders if the soft-focused images we have of the peaceful, boomtime 1990s (when Mipso was growing up) could use some real scrutiny. Rodenbough’s silky fiddle work stars throughout –and her courageous, vulnerable lead vocal on “Your Body” may be the most memorable moment on the new work.

Stick around to the end of the episode to hear mandolinist Jacob Sharp introduce his favorite contribution, “Just Want To Be Loved.”

Photo credit: D.L. Anderson