Tag: roots music

MIXTAPE: Sons of Bill’s Songs by Other Brothers (and Sisters)

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“What is it like to be in a band with your brothers?” is always the introductory question we’re asked in interviews. Sadly, I never really have any salacious stories of drama or rivalry. I just love, trust, and respect my brothers, and we share a deep history. There’s just no one I’d rather be in a band with. — James Wilson

The Louvin Brothers – “The Great Atomic Power”

The Louvin brothers made such terrifying and beautiful music. They are the first band that comes to mind when I think of the famous Tom Waits quote – “beautiful melodies telling me terrible things.” Their gospel music can seem so superficially brimstone Baptist but that’s all just a front for brothers who really knew the depths. You can hear it in their voices. Ira was a wild man – his wife shot him four times. Their gospel music still gives me chills and strangely seems to increase in depth and staying power with the passing decades.

The Beach Boys – “Warmth of the Sun”

This is band that definitively kept us from laying claim to “The Wilson Brothers.” We grew up with their music from my mom’s record collection. I know the term genius is thrown about too often, but Brian Wilson deserves it. He did all of the writing, all of the elaborate vocal and instrumental arrangements, and yet completely abandoned the glory of performing live at the height of their careers. Such a pop music purist.

The Replacements – “Left of the Dial”

We don’t often think of the Replacements as a brother band, since Paul Westerberg is considered the main artistic force of the group, but I think that Bobby and Tommy Stinson are a big part of what made this band so legendarily great. They gave the band this shambolic-fearless-Midwestern-blue collar front which Paul wore like a mask, giving him the courage to be the face of the Replacements. It always seemed that the Replacements “thing” — the drinking, the self-defeating “fuck you” attitude — was all some sort of elaborate defense mechanism for a guy who was probably much too existentially sensitive to handle life without it. It’s this strange combination of ennui and bone-head rock and roll that made me fall in love with this band.

Lamb of God – “Walk With Me in Hell”

As Virginians we’ve got to give it up for Richmond’s Lamb of God. The Adler brothers manage to make virtuosic angry music that is completely free of pretension. We’re taking a band field trip to see them again this summer with Slayer on their farewell tour.

The Jesus and Mary Chain – “April Skies”

I just love this band. You could say they were the brothers that made me want to start a band but it’s more accurate to say they’re the band that made me want to have brothers.

The Stanley Brothers – “Are You Afraid to Die”

My dad loved the Stanley Brothers and we grew up with their songs long before I heard their recordings when bluegrass music came back into fashion in the early 2000s. Individually the Stanley Brothers voices are so raw and honest but when they sing together something altogether different happens—their voices take on this angelic purity. We learned how to sing harmony from a lot of these songs.

The National – “Fake Empire”

Matt Beringer is often the face and spokesman for this group, but I think it’s the two sets of brothers that make them one of my generation’s greatest rock bands, instead of a summer art project. The depth of compositions and chemistry between the brothers is so compelling. You’ve got to experience it live.

The Everly Brothers – “Bye Bye Love”

We grew up with the songs from the Everly Brothers and it’s still some of the best pop music ever recorded. I find myself listening to the Everly Brothers when I want to listen to the Louvin Brothers, but don’t want to hear so much about Satan. It’s a rare occurrence but it does happen.

AC/DC – “Thunderstruck”

Angus got most of the air time but Malcolm held it all together. Everything you could ever possibly want from two guitars.

Dawes – “That Western Skyline”

When you see this band live you can really detect a special chemistry between Taylor and Griffin Goldsmith. It’s such a cool thing to see a band whose primary trust and chemistry is between the drums and vocals. It anchors the song and creates such a cool space and freedom.

Radiohead – “The National Anthem”

Jonny and Colin greenwood are such masters of their respective instruments. So much of what breaks up bands with brothers is ego, but all of their parts feel so perfectly and completely egoless. They are both of one mind in simply serving the music.

Haim – “Falling”

This band gives me faith in modern pop music. It’s so important to be reminded in 2018 that pop music doesn’t have to be terrible.

Sons of Bill’s new album, Oh God Ma’am, will be released on June 29. Photo credit: Anna Webber

STREAM: Twisted Pine, ‘Dreams’

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Artist: Twisted Pine
Hometown: Boston, MA
Album: Dreams
Release Date: June 8, 2018

In Their Words: “As a band, we have a diverse range of influences in many genres of music. Dreams is an experiment in stretching our stylistic boundaries, mixing bluegrass instruments with some of our favorite pop music, and represents just a glimpse of the many artists we are inspired by.”

LISTEN: Ana Egge’s “Girls, Girls, Girls”

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Artist: Ana Egge
Hometown: Brooklyn, NY
Song: “Girls, Girls, Girls”
Album: White Tiger
Release Date: June 8, 2018
Label: StorySound Records

In Their Words: “When I first moved to NYC it was such an exciting time. Like it can be for so many people to find such freedom in a city of millions of people in constant change. I lived in a 6’x10′ room that looked out at a brick wall 4′ from the window and slept on a piece of foam on the floor where my head and toes touched either wall. I loved it. My friend Anthony and I would walk along the water on the west side and around Chelsea and laugh about who we didn’t see pass us. He’d see the gay boys and I’d see the girls. My freewheeling early days in the city are in this song. Maybe that’s why it feels so good every time I sing it.” — Ana Egge

 

Photo credit: Shervin Lainez

Nefesh Mountain: From the Inside Out

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In bluegrass, rags-to-riches stories are revered and glamorized, strong personal convictions are lauded, off-stage legends of wit and badassery are currency, and a sharp suit (rhinestones optional) and western hat speak volumes. There’s a notable correlation between the success of the genre’s greats and the presence of their personalities, perspectives, and stories throughout their art. The relatability, accessibility, and appeal of their songs can often be attributed not only to the level of talent, but also to the boldness with which their true selves are communicated, musically, to an audience. Roots music fans have always been hungry for indicators of an artist’s authenticity — a way to winnow out the performative, commercial aspects intrinsic to the recording industry and leave just the juiciest nuggets of “real life.”

Attempting to follow in that tradition and feed that hunger is Nefesh Mountain. Partners Eric Lindberg and Doni Zasloff want nothing more than to have the lens of their entire identities filtered through their brand of crisp, refined, and timeless bluegrass in myriad ways — tangible or intangible. Overtly, we hear this perspective in vocals sung in Hebrew, lyrical hooks derived from Jewish sayings, and a grassy cover of Irving Berlin’s “Russian Lullaby.” Deeper, more subliminally, we find that the themes of family bonds, a love for home, a respect for nature, and prayers for peace and empathy comforting our ears also stem from their Jewish background. But the specificity of this origin point is neither alienating or confusing. Rather, it reinforces two truths about this music: Bluegrass is for everyone, and bluegrass is indeed better when the people who make it shine brightly throughout it.

So many different folks from so many different backgrounds have analogous stories of how they come into roots music. What is it about bluegrass, old-time, and these more vernacular forms of roots music that allows the heart and soul of the music to effortlessly intertwine and weave itself into any background, experience, or personal story?

Eric Lindberg: That’s such a good question and something I think about all the time. I think that folk music — you could use “folk” or “roots music” — is synonymous with bluegrass nowadays. It’s all under that same umbrella. When I hear folk music from anywhere, it seems to be the music that translates in a spiritual sense or, for some people, a religious sense — which isn’t exactly where we’re coming from — or, as a general function of society, as a storytelling vehicle.

When I see and hear music from China, or Eastern Europe, or Australia, or Ireland, there’s kind of a pentatonic or maybe diatonic, very simple matrix of melody that has that high lonesome sound. There’s a certain thing about bluegrass that feels American to me; it connects me to our country. The way that the melody lilts connects me to the mountains, to the trees, and the things that I feel are undeniably true in the world. It speaks to my soul, as a human being.

As we’ve played our music infused with our Jewish background through the years, Doni and I have gotten in touch with our own hearts and our own worlds, breaking down the barriers between anybody or anything. It’s been really exciting to live this way — where we’re all humans. We’re living, breathing things, and we all just want … well, we don’t all, unfortunately, but the people that I know just want to put more love out there. Most of humanity is good, in that sense. Folk music has a way of bringing that out, and bluegrass, specifically, has this way of embracing nature, the beauties of the world, and also the beauties of humanity: feelings, friendship, love.

On your record, those themes might be assumed to be simply, overtly Jewish, but they do fit uncannily within the working language of bluegrass. The parallels are there. I wonder if you feel audiences relate to your music because they already feel these parallels, perhaps not from a cultural Jewish background, but from their own perspectives. Are you seeing that connection happen?

Doni Zasloff: That’s exactly what is happening, and it brings us almost to tears because it’s so moving. After a show, we’ll go into the audience, and it’s so many people of so many different backgrounds. That’s what’s happening with this music, and I don’t even have words to express the gratitude that I feel that it could do that.

Yes, the point is that we’re singing about love. We’re singing about friendship. We’re singing about these universal themes. That’s why we’re singing about them. The little bit of Hebrew in it is our background — it’s so cool to listen to music with different languages threaded into it. It’s a cultural expression.

EL: When we sing Hebrew, we’re celebrating our culture and our heritage. I was talking with Jerry Douglas, during the [recording] sessions, about the Transatlantic Sessions that he’s been leading and a part of for so long, and about how much that’s influenced me. The Scottish-Irish music they create is sung in these ancient kind of Scottish/Gaelic tongues, and it’s never been a barrier to me. I listen to that on repeat.

DZ: To your point, the message is something that we know all people can relate to. On one of the songs, “The Narrow Bridge,” we sing an old saying from the 1800s: “The whole world is a narrow bridge, and the important thing is to not be afraid.” We thought it was a beautiful, poetic saying. We turned it into a story and a song relating to the world right now and how it feels troubled and divided.

I love the lyric in that song, “From the cracks of a barren land, a beauty grows unplanned.” I feel like that’s what roots music is poised to accomplish, especially when it’s dedicated to the idea that we can come from different backgrounds, experience life, and be human with empathy and understanding for stories and experiences that might seem ultra-specific and somewhat forbidding. Have you tried to make what you do more relatable for that purpose? Or does it just work if you put it out into the universe as is?

EL: I think, on the one hand, it works if you just put it out into the universe, but we’re really careful what we put out. Well, not careful, but we really want to write songs that are universal. I think that’s something about folk music — it is universal. It goes back to that thought that we’re all people. There are certain things that we can all embrace and rejoice in about life, in general, while also coming at it from our own different places and different flavors. Like food, it’s a universal thing, but sometimes I want sushi and sometimes I want Mexican. We all have cultures — and beautiful cultures — but they’re better all celebrated in the mix together.

DZ: The magic of bluegrass and old-time music, for us, is that it’s been a way to break down some people’s perceptions. We’re Jewish Americans. This is who we are. I’ve lived here all my life. My mother lived here all her life, and my grandmother came from Poland. I think to be doing “Jewish bluegrass,” we’re quite literally being authentic to what we know and who we are. A lot of people will immediately try to stereotype Jewish music as klezmer music, even when say we play this music they’ll say, “Oh, are you like, klezmer-y?” No! We’re not. Yes, my great-grandmother lived in Poland, but I don’t, so that’s not authentic to me.

You’re making melting-pot music.

DZ: Right. And this is who I am.

EL: Jewish people are an interesting bunch of folks. Throughout all the years of this world, Jewish people have lived in all these places of the world: Eastern Europe, Spanish-speaking countries, South America — we’ve kind of moved all over the place. Historically, we’ve made music in all these different places where Jews have put down roots. In Eastern Europe, what we know as the branded Jewish music is klezmer and that’s because that’s where they lived! Klezmer is actually more of an Eastern European sound than a Jewish sound. For me, it’s interesting that Jewish people have lived in this country for centuries, but we haven’t played these American forms.

I want to shift gears a little bit. In my experience, being gay in bluegrass, if I boil my identity down to just those two communities, I find myself on the margins of both. Gays don’t know what to do with a gay who plays banjo, and bluegrass doesn’t know what to do with a gay who plays banjo. So I wondered … you exist in a very small overlap of the Venn diagram of Jewish identities and bluegrass. Do you feel the tension of being on the fringes of both of those communities?

EL: I do. I totally do. Hearing you talk about it makes me feel for you, because I live in a world — in my own head, and I want the world to be this way — where there are no barriers or lines between people. I was born in Brooklyn to be this Jewish American kid who happened to fall in love with bluegrass music. A lot of that was because my father actually converted to Judaism before I was born. My dad’s side of the family, who aren’t Jewish, all used to live in rural Georgia, and we’d go down there for weeks at a time, when I was a kid, being in the heartland, in Appalachia. With the make-up of who I am — whether it’s my experiences, where I was born, or the kind of melodies that I like — I can’t help but be a Jewish bluegrass musician. That’s just the truth. I think the world’s going to have to catch up to that. Just like you have to blaze your trail — which you are doing — Doni and I have to create, for lack of a better word, a genre around this music, because there’s no textbook for it.

That’s interesting, because in bluegrass, Jewish folks are one of very few marginalized, minority identities that actually have had ongoing, historical representation. From folks like Ralph Rinzler to Andy Statman to Jerry Wicentowski — how do you feel your music connects to that Jewish heritage within bluegrass? Or does it at all?

EL: I love Andy Statman. He’s a master klezmer musician and, obviously, a master on the mandolin. He changed the mandolin game around when Tony Trischka was changing the banjo game back in the ‘70s or earlier. Béla Fleck, by his heritage, is Jewish. Noam Pikelny is Jewish — and I’m not trying to out them in any way — and David Grisman. I mean, I’ve had so many heroes in the bluegrass world and whether they were Jewish or not has had no bearing on that. I’ve always found it interesting, actually, that so many Jews could record gospel music. I’ve always wondered about it with my big heroes. Like David Grisman … how did that work for him?

I think that, over the years, and especially since World War II, Jews in this country have been very silent about who they are, whether or not they’re religious with their Judaism, or just culturally. The biggest case, I think, is Bob Dylan who, in the end, converted away from Judaism, but who is obviously the biggest troubadour and songwriter of our time. He grew up as a Jew in the Midwest. When he moved to New York, he basically copied Woody Guthrie, a very non-Jewish persona. Jews have a hard time dealing with the events of World War II. I don’t have it totally worked out, but there’s something in there.

DZ: And I think that people with Jewish identities have been comfortable being the comedians, and it’s different for a Jewish person to come out and be very authentic. There has been some Jewish bluegrass in the past, but it has all been kind of comedic and not quite the same as us coming from a really soulful place, trying to speak to who we are, own it, share it, and take a different approach.

To get back to this prior question: Do you feel like you have looked to that representation of other people with Jewish identities in bluegrass as an influence? Does your music build on it and expound on it, or do you feel like you’re coming from a different place? A different artistic impetus?

EL: I feel the latter. We’re coming from a different place. I was really only influenced by Andy Statman, personally, and it wasn’t in a Jewish way. I have listened to his klezmer music, but that hasn’t had any effect on my own bluegrass music.

I guess I just wanted to feel out if you thought you were on the same family tree as that tradition, or if you felt you two had planted your own sapling. It sounds like you feel like you have your own sapling growing, which is not a qualitative judgement. I’m not saying you should be one or the other.

DZ: I think that we are just deeply inspired by music. All of our heroes, you know, that’s where the inspiration came. We are just trying to be authentic to the expression of the music that we are so inspired by — like Béla Fleck, and all of the guys on the record. We just make honest music and we’re super inspired by other people who do that.

EL: To sum it up, we didn’t set out to be the first ones, but it kind of weirdly happened this way for us. Nobody has ever recorded any sort of spiritual or Jewish heritage [influenced] bluegrass music of their own making. Either I haven’t heard it, it’s been infused with some sort of klezmer, or it’s been something like a Jew doing a cover of a bluegrass song or a song with Bill Monroe. There have been so many beautiful bluegrass songs that I’ve played through the years — all the Bill Monroe, the Flatt & Scruggs, the Stanley Brothers, all the way through Tony Rice, Jerry Douglas, and Béla. I feel like I’m standing more on their shoulders, in terms of the music. I feel like we’re a separate thing.

DZ: Our story is that we fell in love when we were doing this — it’s our love story. It came from falling in love and being vulnerable. We always say this is our baby, this is our life. It came so much from inside of us. We had no plan. We were just falling in love and being authentic with each other. It just happened.

Blind Boy Paxton: A Culture Between Each Other

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At first glance, everything about Jerron Paxton looks and feels like a journey back in time to the early days of roots music, blues, and American folk. His effortless juggling of instruments — from harmonica to fretless banjo, to guitar, to fiddle — his humorous banter, his rustic stage wear, even his on-stage moniker, “Blind Boy” Paxton, all conjure past musical eras. The songs and stories Paxton presents don’t come from dusty songbooks, obscure recordings, or forgotten archives, though. They were each a part of the soundtrack of his childhood growing up in South Central Los Angeles. In an area most famous for hip hop and R&B, a vibrant musical tradition flourished, starting from the deep southern U.S. and traveling along Interstate-10 all the way to L.A.

Paxton’s connection to these songs — to these nuggets of American, African-American, and working-class cultures — shines through his performances and recordings. He is not merely a preservationist mining bygone decades for esoteric material or works that fit a certain aesthetic or brand. He simply takes music that is significant to his identity, his culture, and his experience and showcases it for a broader audience. Its value does not reside solely in its history or in the authentic replication of that history, but also exists in its present, its relevance to modern times, and its future, as well.

The music you make and perform seems like such a time capsule — a distillate of past eras, past times, and past places. How did you come to appreciate, love, and make music like that, growing up in Los Angeles?

That, right there, sort of brings up my perspective, my reality in the sort of music I play. The reason I play that type of music is because I am from Los Angeles. South Los Angeles is home to the largest Creole and Cajun population outside of Louisiana. It also has around 20,000 Choctaw Indians. Most of the Black people from the areas I grew up in, around South Central, were all from the deep South — usually Louisiana, Mississippi, Arkansas, Texas, and Alabama. For us, that’s the music we listened to at the house. That’s just what we called “down home blues.” You couldn’t have a party without down home blues being played. That’s how I was raised.

Most of my friends that play music similar to mine got into it from Bob Dylan or the Anthology of American Folk Music and all that. I didn’t need those things. This music was culturally relevant to me back then, as it is now. I’m starting to realize, as I get older, that I spent most of my youth making friends with older people. Most of them were on their way out. Most of my friends were born between 1916 and 1945. There weren’t any kids on my block, so by the time the first little kid was around, I already had a personality when I was 7 or 8 years old and I already had a type of music I liked, which is what I present to people now. For me, it’s not some cachet in time; it’s the music of my youth, and the music of my present.

People don’t often think of Los Angeles as a place where blues would originate. Why do you think that is?

Well, Los Angeles is way out in the west, for one thing. Most of the nation’s culture is east of the Mississippi, a lot of the time. I think people expect Californians to be a bunch of surfers. We’re a diverse group of people out there. Where I was born, I was closer to Las Vegas and Arizona than San Francisco, so the culture up there was totally new to me. I had never seen such a thing as San Francisco. I grew up thinking there was not much above the 10 freeway. [Laughs]

That’s the road that brought the family from Louisiana to Los Angeles. It made Los Angeles the last stop on the Chitlin Circuit. The furthest west and south you can go on the Chitlin Circuit. There were great artists out there to support it. T-Bone Walker was out there. Lucille Bogan lived for a period out there and was buried out there, same for Johnny St. Cyr. Jelly Roll Morton spent a good deal of the ‘20s out there. We could keep going on and on about great musicians from Los Angeles. It’s a big, diverse place. South Central had some of the best blues and jazz bands in the world. Now we get known for nothing else but hip hop.

Where do you find these songs, besides having grown up with them? Do you ever struggle with finding the right way to care for and curate them in a modern context?

Whew. That’s a big question. [Laughs] I always try to play songs that fit with modern times. My grandmother grew up in the bad ol’ days and very much did not want me to play songs about the bad ol’ days. All of these songs about agriculture and cotton and shit like that, she wanted no part of. She liked all the good country songs. In her generation, songs like “She’ll Be Comin’ ‘Round the Mountain” were big hits.

Me, personally, I take her part in that, and I play the songs that are relevant nowadays — about love, about the world, about nature and the beautiful things. Sometimes music doesn’t always have to be so serious. A lot of music is tunes and ditties and things that just put you in a certain place. The blues is a bit serious, which is why sometimes I shy away from playing and singing them for an audience who have no idea what I’m singing about, usually from a cultural basis. I find myself, when I play for a different audience, having to explain things about older songs. Rather than do that, I’d just play some music that they can understand straight off the bat.

That makes a lot of sense. You are going to have those cultural barriers crop up, from time to time.

I don’t have my audience’s perspective. I can’t really imagine what it’s like growing up any other way than how I did. I can’t put myself, culturally, in their shoes. I’m used to the audiences from where I grew up that just dug straight-up music. That’s how I present it to people. I think that’s why I get a reasonable reaction from the crowd — because I treat them and the music as what it is. It’s good entertainment. They paid to see me do my thing. That’s what I’m gonna do. I’m not gonna change it up too much just because they ain’t part of my culture. If they start doing things, like clapping on the same beat that they stomp on, I tell ‘em, “That’s against the rules.” [Laughs] “You’re a stereotype, and you should stop that.”

You don’t feel that you get pigeonholed as a novelty?

The only pigeonhole I feel, sometimes, is when it comes to the subject of the blues. I love playing the blues. I grew up playing the blues, but I also play a lot of other kinds of music. Just like the people who get called “blues musicians.” They played every kind of music. I’m more modeled after some of them than some people would think.

People would come to see me sometimes and expect to hear a concert of nothing but down home, Muddy Waters, and this-that-and-the-other. They’d say, “Why do you have a banjo? Why do you have a fiddle and harmonica and things like that? Why do you play 18th- and 19th-century pop songs on those instruments?” And I say, “Cause that’s what everybody did!” They played every kind of music. Back then, in the community, they’d never allow themselves to be pigeonholed as “blues musicians.” They were musicians. They could play any type of dance, any type of function necessary. I try to be the same way. That’s what I’m after. I get invited to blues festivals, and I’ll put on a majority-blues show, but I’ll keep it diverse. I’ll play blues on all my instruments and play it in a way you don’t expect.

Where do you see a place for this kind of music, then? So many genres and formats, whether intentionally or unintentionally, tend to exclude more foundational, vernacular forms of music. It’s so primordial. It gave rise to so many other genres. People kind of gloss over it. And, also, through revisionism, so much of it gets left behind. Especially when it comes to Black identities. The music is appropriated and the history gets left behind. Where do you want to see this music go?

I want to see it get to everyone. And I want to see everybody enjoy it. It would be very nice if people from its culture, like myself, would take it up again. There are very few of us. The ones that do, I find, do well. I feel so happy that Kingfish is out there, and my buddy Jontavious Willis is out there. They destroy the blues. They kill those guitars, and they sing beautifully. I think most of that is from understanding. It comes from a certain place. I come from a maternal culture, and it comes from hearing your grandmother sing things, then your parents respond in certain ways, so you understand it on a very personal, very spiritual level. That’s most of the identity in Black culture, these little things. Most of our culture is between each other. A lot of the best parts of it won’t be televised. A lot of the worst parts of it tend to get exploited, because people want to make money off of it.

I’d love to see [the music] go back into the community and see people of the community value their own folk music. I’ve noticed Black culture is one of the few cultures that hasn’t had its folk music presented in a beautiful and proper way. Go to Ireland, Scotland, and even Appalachia, and watch how they treat their music. It’s everywhere. It’s on the radio. It’s in your face. And people are educated about the instruments — everyone has one — and they’re easy to get. But there were no music stores where I grew up where you could get guitars or harmonicas. There was just one or two, and they’ve since gone. A lot of those other places get government help for their arts, to push the arts forward. That’s why you can still have fiddle competitions all over those parts of the country. But there hasn’t been a fiddle contest in South Central for a hundred years. It’s a doozy. And I know the audience also won’t understand it from a cultural level because, to most in the audience, it’s considered throwback music. I think that’s one of the biggest barriers getting it to cross over — that the popular audience, the white Anglo-Saxon Protestants, consider it throwback music that doesn’t really exist as a living, breathing thing anymore.

One thing you touched upon earlier — how did you put it? It’s a funny thing. I hope I don’t upset people [saying this], but it’s a funny thing being one of the exploited peoples in American culture. It’s this crazy paradox in that the real Black music, the music of protest that’s yours and you think of as apart from American culture is so much a part of American Culture that when America uses its mighty power to reach the ends of the earth with its influence, you’re wrapped up in it! Your little folk pride and joy, one of the many cultural musics you’ve put into the world — blues — has gone global. That’s funny enough. It’s a paradox having music that is so foundational to all of American music, that influences people as far as the eye can see — made by a very small, oppressed group of people.

You’re based in New York City now. You’re playing the 10th Annual Brooklyn Folk Festival coming up. How does the New York scene connect with the community that you had in L.A.?

I didn’t have much of a career in Los Angeles. I left Los Angeles, when I finished high school. My career has been in New York City. I moved to New York to play stride piano. It was my favorite kind of music. I’d play stride piano and six-string banjo in a lot of orchestras around here. Hot jazz, ‘20s jazz, is a big thing in New York — still is — and I play it every chance I get. Then my solo career took off, and now I get to present to people the music from when I was a little kid — the down home music I learned at home, sitting on the back porch. I take it all over the place in New York.

I didn’t have a lot of faith that people wanted to hear the music like this. Some wonderful places have opened their doors to me saying, “Oh, no, we dig what you do.” I get a kick out of playing for New Yorkers — they’re very ethnic. They have an accent. They have a culture all their own. They’re their own sort of people. I get a good kick out of playing the blues for them. They have no damn idea what I’m doing, half the time, but they dig it, because they’re people. That’s the thing about what they call “ethnic people.” Ethnic people get to be real people — that’s why they’re ethnic. That’s why Cajuns and Creoles are like that, Appalachian people are like that. Down home Black people and Chicanos, they’re all like that. They can accept the music. That’s what I like best about all branches of folk music. They get it.

Photo credit: Bill Steber

Tommy Emmanuel: Swinging for the Fences

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There’s a moment at the beginning of “Saturday Night Shuffle” — one of 16 duets from Tommy Emmanuel’s new album, Accomplice One — where the song’s guest, Jorma Kaukonen, turns to his host and says, “You’re a badass cat, man.”

It’s a nod of approval from one guitar great to another. Accomplice One is filled with those unplanned exchanges: a shout of encouragement here, a surprised laugh there. Raw and real-sounding, the album feels like a jam session between friends, mixing off-the-cuff solos and first-take performances with the virtuosity of an instrumentalist who’s been doing this for a long, long time.

Emmanuel began touring more than a half-century ago, hitting the Australian circuit as the youngest member of a family band. Now 62 years old, he still plays 300 shows a year. He doesn’t use a pick. He doesn’t use a regular amp. In a world whose most well-known guitarists — Eric Clapton, Jimmy Page, Chuck Berry, and the like — inevitably tend to be electric players, Emmanuel has remained true to the acoustic guitar. He’s the king of the unplugged.

With appearances from 20 guests, Accomplice One shows just how far the king’s empire extends. Americana poster boy Jason Isbell joins Emmanuel on the album’s opening track, a soulful reimagining of Doc Watson’s “Deep River Blues.” Bluegrass heavyweight Jerry Douglas stops by to swap solos on Jimi Hendrix’s “Purple Haze.” Mark Knopfler, Ricky Skaggs, and Rodney Crowell all make their own cameos, too. Recorded in studios across the world, these songs nod to the core ingredients of American roots music — Emmanuel’s bread and butter — without losing their global perspective.

“I grew up with music that came out of America more than the music that came out of Australia,” says Emmanuel, who was raised in New South Wales. “It was a combination of sounds that were coming out of Nashville, Detroit, Chicago, Kansas City, and New Orleans. I love all kinds of music, but that’s still the stuff that really touches my soul.”

Those childhood influences resurface on Accomplice One. “Saturday Night Shuffle” flips the Western twang of Merle Travis’s original on its head, sounding instead like the funky work of a New Orleans jazz band. Madonna’s dance-pop hit, “Borderline,” is turned into a lilting folksong with help from Amanda Shires. Emmanuel trades country licks with banjo phenom Charlie Cushman and blues-rock guitarist J.D. Simo on “Wheelin’ & Dealin’,” then bounces between Celtic shuffles and barn-burning bluegrass on his Clive Carroll collaboration, “Keepin’ It Real.”

It’s during “Djangology,” though, that the album truly goes international, with Emmanuel and his guests looking far beyond the Lower 48 for inspiration. A tribute to Django Reinhardt’s laid-back, jazzy phrasing, the song was recorded alongside Frank Vignola and Vinny Ranioloa in Cuba, during the middle of the country’s first-ever guitar camp.

“I was teaching 120 international students — everyone from 18 years to 80 years — for four days, and playing shows at night,” Emmanuel remembers. “One of the days, we went to the studio where they recorded Buena Vista Social Club. All the original microphones were there. We brought in some plastic chairs, and all the students sat in the main orchestral room. We had mics set up in front of us, and we worked out the arrangement in front of the kids. Then we recorded it twice and played it back, so they could hear it. The second take was the best, so that was the one we kept. It was very simple.”

Remember Santana’s Supernatural and its biggest hit, “Smooth,” which paired the guitar legend with Matchbox 20’s Rob Thomas? That song was inescapable for years, but it never truly sounded believable. Did anyone actually think Santana and Rob Thomas hung out together? Could anyone imagine them co-leading a guitar camp in Cuba?

That’s what makes Accomplice One so compelling: It’s believable. There’s fret noise on these tracks. There’s studio chatter between the musicians, all of whom are fans of one another. During the Cuban recording, you can hear someone tapping a foot on the studio floor, unable to resist keeping time with the music. The imperfections that would’ve been bulldozed by Supernatural‘s high-gloss production are, instead, put on a pedestal and celebrated by Emmanuel, whose album emphasizes feeling and intention over perfection.

That said, there’s a good bit of perfection here, as well. Emmanuel attributes his refined playing to a lifelong Chet Atkins obsession, which brought him face-to-face with — and eventually under the wing of — his idol during Atkins’ later years.

“Chet lived a life with a lot of great experience,” says Emmanuel, who became friends with the guitarist in 1980. “He had a lot of great people around him. He didn’t just make great music; he made the people around him great, too. He taught me a lot, not just about music, but about human nature. That’s the stuff I can write about.”

Nearly two decades before they met in Nashville, Emmanuel first head Atkins on the radio in 1963.

“It was a sound that I knew, deep in my soul, was what I wanted to make,” he remembers. “I wanted to sound like that. I just wanted to be like that. I think it’s nature’s way that all of us start out emulating somebody.”

If Emmanuel’s approach to the guitar began as emulation, it’s since grown into something signature. Like a one-man band, he’s learned to simultaneously pluck out a song’s melody, underscore it with a walking bass line and beef up the mix with accompanying chords. Listening to “Deep River Blues,” it’s easy to assume that Emmanuel and Isbell are tag-teaming the song’s guitar duties, filling its verses with blue notes and densely stacked chords. But that’s Emmanuel playing alone, with Isbell opting to leave his guitar in the case and, instead, channel his inner soul singer.

“When Jason started to sing that song, you’ve gotta imagine the chicken skin I got,” says Emmanuel, happy to refocus the spotlight on Isbell’s voice rather than his own playing. “I was doing the thumb-picking Doc Watson part and, when you add his voice to mix, it’s totally a soulful experience. It’s real, and that’s what I love about playing music.”

The feeling appears to be mutual. Accomplice One is filled with the sympathetic interplay of musicians who want to be there and that’s what elevates it above the usual catalog of guitar-heavy duets. Filled with covers, originals, (“Rachel’s Lullaby,” a Beatles-inspired song written for Emmanuel’s baby daughter, is one of his most compelling compositions in years.) and top-shelf playing, the album is for guitar nerds and casual Americana fans, alike. It’s the sound of a roots music lifer who, a half-century into the game, is still swinging for the fences.

Lede illustration by Cat Ferraz.

Using Music to Blast Away Holiday Stress

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Somewhere between going to your sixth holiday party, second school Christmas performance, 12th crowded mall, and 38th traffic jam, you realize you’ve come down with it yet again this year. Even though you vow every year you’re going to somehow escape it, organize your way out of it, downsize your experience of it, or simply consume wine by the case, at some point between Black Friday and Christmas morning, you realize you once again have come down with a nasty case of the Holiday Blues — an exhausting kind of stress that causes you to loathe the season which is supposed to be rooted in joy, love, and generosity.

Holiday stress is impossible to escape. It doesn’t matter if you’re the town Scrooge or a devout atheist, holiday stress and strain grabs everyone by the throat and doesn’t let go till we’re popping the Tylenol on January 1. There are too many people trying to accomplish too much in the same crowded spaces in too little time. And it’s not like work and family duties just evaporate at this time of year. Rather, like everything else, they multiply and magnify until we fantasize about becoming a contestant on Naked and Afraid … because wouldn’t covering up with oak leaves and eating berries for dinner just be so much easier than tackling that insane to-do list?

To make matters worse, health experts offer lots of facile advice around this time of year about how best to combat it: Slow down. Take a hot bath. Remember what’s important. Meditate.

As though anyone has time for any of that!

Here’s another, easier solution: Listen to your favorite music.

There’s an impressive amount of scientific research on how effective music is for changing our brain state and reducing the experience of stress.

It used to be thought that classical music held a monopoly on this, but more recent research suggests any music you find pleasurable will create positive brain changes — improved memory, improved mood, and improved immunity, to name just a few benefits.

Here are five easy ways you can use music to de-stress during the holidays:

Keep Your Favorite Playlist Handy

While all music provides neurological benefits (except for music that’s jarring or harsh), researchers have found that music which gives you pleasure has an even greater impact. So, as a Christmas present to yourself, go ahead and create that playlist with your crazy-favorite tracks — the songs you truly love and feel inspired by. Whether it’s a song you were recently turned onto, or something you’ve been belting along to for years, pull together your “A-Team” playlist of songs that make you feel really good.

Listen to Music While You’re Out and About

Thanks to technology, we’re in a time where — short of implanting music directly into our brains (which we assume is coming soon) — music could not be more accessible, more customizable, and more portable. Every cell phone and pair of earbuds can become your own personal stress-busting therapist.

Take advantage of this. Without sacrificing safety or tuning out your surroundings, listen to music while driving, walking through crowded sidewalks, picking up snacks for the holiday party, or waiting on line at the post office. The same situation that might previously have left you furious or fed up can have the opposite result if you’ve been listening to music you find physically energizing or spiritually uplifting. And feeling good is contagious. If you’re tapping your toes while dealing with that frazzled store clerk, your smile and positive mood might just rub off on her, as well.

Sing Along

Singing with emotion has been shown to release oxytocin, also known as the “love hormone.” Oxytocin is a natural human hormone associated with empathy, trust, and relationship-building. So, when you sing along to a song that makes your heart swell, you might just end up wanting to give a hug, as well as a dollar, to that Santa shaking his cup outside the department store.

Topping up your oxytocin reserves means it’s also more likely you’ll be loving and patient with family members, even as the proverbial holiday kaka hits the fan. There’s nothing worse than raging at your spouse or kids just because you’re trying to bake gingerbread cookies with one hand and wrap gifts with the other. Sing along to Mavis Staples as you’re baking, and you might be much more charitable when you’ve discovered your three-year old has just poured molasses all over the sofa. (Though, in truth, the fact that “You Are Not Alone” is a big part of the problem!)

Use Music in Emotionally Challenging Situations

Some research suggests that music which impacts you emotionally has the ability to help process old emotions. These are emotions which — though stored deep in the subconscious — nonetheless influence our present-day mood and behavior. Do you have one of those dreaded family dinners coming up, which inevitably serve up extra helpings of drama and tension alongside the mashed potatoes? Listen to your favorite “sad song” on the way home. Those tears you shed while listening will likely be linked to your old emotional wounds. The sense of clearing and release you feel will be beneficial, even if you aren’t clearing or releasing the original emotional hurt.

Give the Gift of Music

Most of us get financially stressed during the holidays. We live in a consumer culture that worships expensive high-tech offerings while downplaying simplicity. One of the great things about roots music is that it crosses genres and is universally appealing. That playlist you created to help you stay sane during the holidays? Consider burning a CD of it, spiffing it up with a pretty bow and attaching a heartfelt note for a quick, easy gift for multiple people on your list. Like cookies made from a cherished family recipe or a lovingly hand-knit sweater, receiving a “mix tape” consisting of a loved one’s hand-picked songs is like receiving a part of that person’s heart and psyche. People are moved by it. Rather than appearing cheap, it looks unique and thoughtful.

If you want to make it a little extra special, fill a mason jar with epsom salts from the drugstore and offer it alongside the CD with a note expressing your wish for them: peace, relaxation, and (if they’re lucky) maybe even a good cry.

No one has to know it’s the same ol’ playlist you’ve been listening to all season long as your own personal Xanax!

Heather Juergensen is a health and wellness consultant based in Los Angeles. Her company, The Strong Woman, devises natural, non-pharmaceutical solutions for clients dealing with myriad physical and mental health issues, including depression. Find more of her favorite ways to de-stress on her blog.

Lede photo credit: _spy_ on Foter.com / CC BY-SA

Cary Morin Picks His Piece

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“Let there be no question of who’s wrong and who’s right. There should be no compromise. We all stand up and fight in the dawn’s early light,” Cary Morin sings on “Dawn’s Early Light,” written in support of the Standing Rock Sioux Tribe during last year’s protest of the Dakota Access Pipeline.

“A friend of mine was doing a show [at Standing Rock with the Indigo Girls] and she had asked me, just in passing, if I would write a song for the Standing Rock movement,” Morin explains. “I felt like there were a lot of people writing songs about that, at that time, and I wanted this one to be a little different and stand out a little bit, so it was really more concentrated on the activism, in general, and not so much Standing Rock, but just the whole idea of people coming together to promote clean water.”

“Dawn’s Early Light” is one of the poignant original songs featured on Morin’s latest album, Cradle to the Grave. In order to lend his perspective, Morin tapped into his experience growing up as a Crow tribal member near the Missouri River in Montana.

“When you think about roots music in America, it’s a culmination of so many things. It’s all the stuff blended together, much like the culture in this country is people from all over the world that end up here and create a unique situation,” Morin explains. “With my Native heritage, I could say that I’m really the only finger-style Crow guy on the entire planet. That’s unique. But we all can say that, to some degree. We all have unique things that make us who we are, and I’m really thankful to have grown up in the area that I did, surrounded by the people that I did.”

Morin came to the guitar by way of the piano, which he first began playing around the age of 10. When he picked up a guitar a couple years later, he was enamored. He played by ear, emulating the sounds he loved from his parents’ and brother’s record collection: Chet Atkins, James Taylor, Cat Stevens and Neil Young.

“I grew up in the ‘70s so, at that time, [there was] no Internet, there was very little TV, mostly radio. And the local music scene was really pretty folky and a lot of bluegrass, so I really grew up in the pursuit of flat-picking and [was influenced by] popular bluegrass bands at the time — David Bromberg, Norman Blake, Tony Rice,” says Morin. “I had really fantastic examples of what the music should be, but then I kind of mashed everything up into a combination of bluegrass and finger-style stuff, mostly from Leo Kottke, which turned into this thing that I do now.”

Morin moved to Colorado just out of high school and formed the Atoll, a world-beat band that he toured with for more than 20 years. “I played electric guitar [in the band], but I continued to mess around with the acoustic guitar,” he says. “Once I stopped doing [the band], my focus was really just acoustic guitar and a lot of practicing — just hours and hours of sitting around and playing. To this day, I try to play quite a lot. I’ve been introduced to open-D tuning by a friend of mine, and it took me about a year to get it going and figure out just the basics of it. But then, once I got it going, I just found it to be really fascinating, and I continue to learn new stuff all the time with that tuning. I just love the way it sounds. There’s a fullness and richness to it that I can’t seem to get out of standard tuning.”

Morin’s reconnection with the acoustic guitar led to the release of his most recent string of solo acoustic albums. Cradle to the Grave is the fourth in the series showcasing his adept fingerpicking style and warm, inviting vocals. An amalgamation of bluegrass, country, rock ’n’ roll, and blues, the album features eight original tunes and three cover songs: Willie Brown’s “Mississippi Blues” and, perhaps more surprisingly, Prince’s “Nothing Compares 2 U” and Phish’s “Back on the Train.”

“Phish is one of my favorite bands … I think that Trey’s playing has just really been inspiring and just the whole feel of the band and the approach they take. There’s so much freedom in what they do, and I used that as an example with my band, when I was rolling around playing clubs and festivals,” Morin explains. “A lot of times we’d play five songs without stopping. We’d just roll from tune to tune, and the whole point of that band was really dance music, just to provide an outlet for people to go out and have fun and dance.”

Morin uses the same ethos in his current performances touring behind his solo efforts.

“As a solo player, I can do whatever I want. I can play in whatever key. I can speed things up or slow it down, or just kind of make things up as I go along. And I really dig that freedom to just do whatever I want on stage,” he says. “Sometimes I’ll try stuff and sometimes it works, sometimes it doesn’t. But when it does, it’s a great feeling, and then it’s gone forever.”

While solo spontaneity on stage leads to such ephemeral moments, Morin has a solidified team off-stage that serves as his backbone — and they’re not going anywhere. From recording to promotion, it’s an organic, family affair.

“What I like about these four records [is that] the recordings are all done live in the studio with no headphones. I’ll sit and play these songs, and just play and play and play them, and a friend of mine has recorded all these albums,” Morin explains. “We’ve gotten together, I think, a pretty successful team with Maple Street Music and [my wife] promoting the live shows and the recordings, and Rich [Werdes] recording them, and we have the same person that’s been mastering and mixing the CDs, too. It’s just like the perfect combination of people and I like to think that I promote one guy, one guitar. People still are interested in such a thing … I just really enjoy being able to stand on stage by myself being able to do what I do.”

Photo credit: Timothy Duffy

Canon Fodder: Cowboy Junkies, ‘The Trinity Session’

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“Roots” is an impossibly broad term that reasonably encompasses every strain of American music, from folk and country and gospel to bluegrass and blues and rock, from hollers, reels, and jigs to ballads, anthems, and laments. That makes for an incredibly diverse catalog of songs and albums that fall under that heading. Each month Stephen Deusner examines an album that lies either in the center — or more often in the margins — of what might be considered the roots canon … if there even is such a thing.

Let’s get the formalities out of the way first: The Cowboy Junkies’ second album was recorded at the Church of the Holy Trinity in Toronto in November, 1987. The church was initially reluctant to let a secular rock group hold sessions there, so the band broke the ninth commandment and bore false witness: They said they were a gospel act called the Timmins Family Singers and they were recording a holiday radio special. Many of the songs were captured with the band playing around one microphone, with Margo Timmins’ vocals broadcast over the church PA. It took either one day or several days, depending on who’s telling the story.

When fans talk about The Trinity Session, they almost always foreground the circumstances of its recording, as though that setting demonstrates the album’s authenticity — as though authenticity were objectively demonstrable. Overshadowing the music, the story of the album has become the album, and even the band is complicit: In 2007, they celebrated their breakthrough’s 20th anniversary by rebooking the same church, inviting some popular fans inside (including Vic Chesnutt and Ryan Adams), and re-recording the album song for song.

The music gets lost in that tale, so that it becomes easy to ignore the mood that the church itself went so far to create. It obscures the fact that this is an album that dramatically rewrites its folk source material, that conceives of personal and professional troubles (touring, romance, the usual) as the raw material for folk tunes, and considers Elvis Presley and the Velvet Underground to be folk artists. For many listeners (including yours truly), it was their first introduction to the folk process, years before Uncle Tupelo and others were revving up the Appalachian tradition to define alt-country. The Trinity Session is a seminal album, if it can ever escape the church.

The Church of the Holy Trinity did do one important thing: It created a sonic palette for these songs, eschewing the clinical silence of the studio for something with an audible ambience. It’s there in the a cappella opener “Mining for Gold,” a cover of a song by the Canadian folkie James Gordon. As Margo voices the worries of someone whose life is spent underground, you can hear the soft rumble in the background, a thousand small things coalescing into a roomy thrum: distant traffic, footsteps, whispers, birdsong, exhalations and inhalations, the bustle of Toronto just beyond the sanctuary. If you wanted to be romantic, you might say it’s the sound of a ghost in the room, a spectral musician accompanying Margo’s performance. But perhaps it’s something more: The entire world hushed so that the singer can get inside her own head for a few precious moments. That sound is the sound of sanctuary.

Reviewing the album in 1989 for Spin, Erik Davis described it as “a combination of Quaaludes and honey.” In this aural soup, the instruments take on lives of their own. Alan Anton’s bass doesn’t enter through your ear; rather, it already exists in your head. The harmonica leaps out of “I Don’t Get It,” almost like a jump scare in a horror movie. Michael Timmins’ guitar solos seem impossibly delicate, especially on “Dreaming My Dream with You.” His sense of timing makes the music all the more immersive; you lean in to hear his notes. Most of all, it’s the way these sounds collide and combine that reinforce the idea of the Cowboy Junkies as a band, which is crucial. They sway into oncoming traffic on “Walking after Midnight,” they swing delicately on “Blue Moon Revisited,” they jam industrially on “Working on a Building.” The church becomes a place of musical communion.

Margo Timmins sings “Mining for Gold” like the song wasn’t written but passed down through generations, and introduces a compelling strategy the band will deploy on most of the songs that follow: It uses the folk tune as a metaphor for band life. The Cowboy Junkies are miners searching for a rich vein of gold, and they persist despite the dangers such an enterprise entails. She may sing of silicosis (and who else could make that disease sound sing-song-y?), but the travails they face are more spiritual than physical. There is a sly nod to fellow Canadian Neil Young, who famously had “been a miner for a heart of gold,” but there are sly nods to so many performers here: the swaggering sex appeal of Elvis Presley on “Blue Moon Revisited (Song for Elvis),” the horrific isolation of Hank Williams on “I’m So Lonesome I Could Cry,” the heroic stoicism of Patsy Cline on “Walking after Midnight,” even the unexpected compassion of Lou Reed on “Sweet Jane.”

These artists are the veins they’re mining, which inform the handful of originals on The Trinity Session, in particular “200 Miles.” At first, it plays like a rounder’s anthem or a trucker song, but it becomes not only a description of life in a touring band but a declaration of intent — an explication of why the Timminses might choose a life on the road: “I got Willie on the radio, a dozen things on my mind, and number one is fleshing out these dreams of mine.” It’s no coincidence that they follow that song up with Waylon Jennings’ “Dreaming My Dreams with You.” “I hope that I find what I’m reaching for, the way that it is in my mind.”

The Cowboy Junkies are not only running toward some dream they can only vaguely define. They are also running from something. Death stalks every song on The Trinity Session, whether in the form of black lung or a car collision or some unknown fate that befalls every one of us. “I want to make sense of why we live and die … I don’t get it,” Margo sings on “I Don’t Get It.” And, just in case you think this album is without humor, she remarks grimly, “I ask my friends if they understand, but they just laugh at me and watch another band.” Music is one means by which we might understand life and death — or at least the Junkies hope so.

Are these songs receptacles for the dead and the doomed? Do they contain the ghosts of Hank, Patsy, and Elvis, and now Lou and Waylon? Nearly every artist they cover has died, which means that, 30 years after it established them as one of Canada’s most daring rock acts, The Trinity Session isn’t so much an album as it is a séance — a means by which they can contact and interrogate the dead.

Squared Roots: Pieta Brown Gets into the Rickie Lee Jones Groove

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There are some artists who defy every convention and expectation we attempt to impose upon them. Rickie Lee Jones is one of them. Right out of the gate, she played by her own rules and danced to her own very groovy drum. Her eponymous debut in 1979 — with stunning songs like “The Last Chance Texaco” and “Weasel and the White Boys Cool” — set her apart from and, really, above the fray, and that’s where she has stayed for her entire career which, thankfully, is still going strong all these decades later.

Similarly, Pieta Brown has followed her own artistic instincts to pursue a career in music outside the shadow cast by her father, folk master Greg Brown. With her past few releases, she has focused on a quieter, simpler sound anchored in atmosphere. Her seventh (and most recent) album, Postcards, continues to explore that form as well as the function of collaboration with other artists, including Carrie Rodriguez, Calexico, Mason Jennings, and others.   

What are the characteristics you think of first, when you think of Rickie Lee Jones?

Experimental. And open. And non-linear, I think. I guess those are the first few. Then, really, very individual and unique. Extremely.

Those are all perfect. Adventurous and feisty come to my mind, along with fearless.

Yeah. Fearless. That’s awesome.

That was something Tift Merritt and I talked about in regard to Linda Ronstadt. Is fearlessness just something that women have to have, no matter what they do?

Maybe. Or maybe it’s more that you might be really scared, but you’re willing to cut through that anyway. I was going to say, for sure, in the music industry, but I don’t think it’s particular to that at all, really.

Yeah. I thought about that, too.

It’s a very good question.

We won’t get to the bottom of it today, though. [Laughs]

[Laughs] No.

It struck me in reading up on Rickie Lee that her self-titled debut was released in March of 1979. She was on Saturday Night Live one month later and played Carnegie Hall three months after that.

Wow.

And then came her Grammy wins, six months after that. Success doesn’t get much more overnight than that.

Yeah, she hit it right out of the gate, for sure.

Can you imagine being thrown into the belly of the beast that quickly?

No, I can’t. Speaking of fearlessness … there must be some fearless streak and I’m not sure how deeply it’s hiding in me, but I was so shy that it was like breaking down major walls just to start even doing a show. So, no, I really can’t imagine that.

I do know, from talking to Iris [DeMent], it was a similar thing for her, in terms of her putting out her first album and being rocketed into the light. She said that was pretty wild, on a certain level.

I bet! Another thing that struck me was the fact that a quirky, jazz-tinged singer/songwriter had that kind of success, hit number five on the Billboard album chart. There’s no way that would happen today.

No. It wouldn’t. It’s interesting, isn’t it? I can’t even imagine how that would happen now. I think it could happen, but not to people who are presenting themselves as a singer/songwriter, even if that’s what they really are. It’s in another disguise, these days, it seems like.

Geography, also, for her … she moved around a lot and it seems to add a lot of colors to her palette.

I think that’s maybe something I intrinsically related to without realizing it. I moved around a ton, as a kid. In fact, the reason I was thinking about Rickie Lee Jones, when I got asked to do this … the thing I flashed on was, I think I must have been about 9 or 10 and I had moved around so many times by the age of 10 — I must’ve lived in 12 or 13 different places by the time I was that age. I had moved down to Alabama with my mom, but then for about eight months when I was 9 going on 10, I moved up to the Twin Cities with my dad.

And I’ll just never forget — it’s just burned into my mind as one of the strongest memories of my childhood — I came across a cassette that was in a pile. While we were living in the Twin Cities, I think we moved two or three times, just in that nine months. But, at this particular time, we were living in this upstairs apartment and there was an attic where I could go hang out by myself. I had a Walkman and I put that tape in. It was Rickie Lee Jones. I didn’t know anything about her. Nothing. And I was so mesmerized by her sound. I remember I played the song “Walk Away Renee” for an hour or two. I just sat up in that attic. It was kind of an emotional time for me because my parents were all haywire, and everybody was coming and going so I didn’t know what was going on. I don’t know why that song … I mean, the lyrics are pretty simple, but her sound and those words, it opened up another dimension for me or something. That’s why I chose her.

But, geography-wise, like you were saying, I moved around so much, too. And you can hear that in her music, like you said. So many textures and conversations and layers going on every time she sings. It’s super-cool.

I’m always fascinated by how geography informs an artist’s work For her, she grew up in Chicago, Arizona, and Olympia, then Southern California, New York, San Francisco, Paris, back to L.A., back to Tacoma … I think New Orleans is in there somewhere. You can hear all of those places coming through.

Yeah. It’s super-fascinating. I think another thing, for me at that age, a lot of the music I was hearing was in my family, of course, and the stuff that was on the radio. My mom liked jazz a lot, so I got a lot of early influences like Billie Holiday and stuff like that I heard. But I think hearing Rickie Lee Jones was the kind of thing where it’s like, “Okay, here’s this lady who sounds like no one else I’ve ever heard.” And she had all these different elements, but it didn’t sound confused. It sounded pure and really clear.

Did that bridge a gap for you, between your mom’s love of jazz to what you were hearing on the radio? Was she the in-between?

Yeah, I think so. And that family thing, with my dad being a songwriter, and my great-grandfather played the banjo and my great-grandmother played the pump organ. My grandmother played guitar. It was very rural. We got together pretty big family jams and it was a very rural sound. In fact, I found out later that my great-grandparents used to go down to North Carolina. They lived in southern Iowa. They would go down to North Carolina to jam, and bring that music back. So I always associated that kind of bluegrass sound with southern Iowa because that’s what I would hear and dance around to as a kid with my hat turned upside down. It was like, “Okay. This is what music sounds like.” So there was something about Rickie Lee Jones … I don’t know, just one of those moments in time.

I think, too, because I played piano. That was my first instrument from when I was really little. By that age, I was making up a lot of instrumentals and weird songs on the piano, but it wasn’t something I heard. So, when I heard this woman … I think, too, she has a childlike quality in her voice. So I thought, “Okay. Wow. This means this is possible.”

You’re right. It’s such an interesting juxtaposition between the simplicity and innocence in her voice and the complexity of the arrangements and compositions.

Yeah, right.

Then there’s just the pure creativity racing through her veins, to make a record like The Sermon on Exposition Boulevard in which she improvised her own impressions of various Biblical texts. Who would think of that?

[Laughs] It’s amazing. I got to see her play for the first time last year. It was a great show. The room was elevated. It was all those things. And another big thing for me is, she’s got the groove. She’s got that super-deep groove thing. She picks up her acoustic guitar and the groove is present as soon as she starts playing. So some of that is mixed in there, too. It’s very natural and real. It was great to hear her play live.

What’s your favorite album or era?

I love Traffic from Paradise. There’s a song on there called “Tigers” and I’ve listened to that album so much, in different periods. I went back yesterday and looked at the credits of that because I hadn’t listened to it in a few years. But that was engineered and mixed by a woman.

Julie Last.

Yes. Julie Last. Do you know about her?

I do. I know her, actually.

You know her?! I hope you tell her thank you for me because one of the reasons I love that album is because it sounds so good and so huge. It’s great. It sounds so good. I thought, “Who engineered that? I gotta find out.” I was excited to find out it was a woman. In all my record-making, I haven’t come across a ton of female engineers who are engineering and mixing the albums. And that record sounds so gigantic. It’s just so cool.