STREAM: Secret Museum of Mankind – Atlas of Instruments: Fiddles Vol. 1

Album: Secret Museum of Mankind – Atlas of Instruments: Fiddles Vol. 1
Release Date: September 15, 2023
Label: Jalopy Records

In Their Words: “The museum’s musical atlas of instruments continues with the opening of another wing, the first in a series on bowed instruments. To stretch boundaries over the earth and over time is to forsake them; whether it is a matter of Synchronizität or just the plain unconscious. In Western cultural history, the bowed instrument is a late installment, after centuries, of an almost primordial vibration that we imagine in sound; see in the old paintings; and yet can sample in the remnants of the ancient world captured on gramophone records.” – Pat Conte, curator

The Secret Museum series is legendary. It opened up new possibilities for me when I first heard it in the 1990s. The curator is Pat Conte, he did something remarkable, even more so because it was before the internet: Starting in the 1970s he began assembling the first and arguably greatest collection of world music recorded in the 78 rpm record era of the 1920s – 1950s, give or take. He did it by casing junk stores in Queens, New York, the most diverse place in the world, and by maintaining letter correspondence with collectors and dealers across the globe. That is the music you will find on the Secret Museum of Mankind albums.

“Conte programs the records by feel, not with a predefined structure. The records are not meant to be academic, they are meant to move the listener. The movement is emotional, using music that was recorded in different places and at different times. Each listener will experience the sequence in their own way, and each track is its own world.

The Secret Museum of Mankind: Atlas of Instruments – Fiddles, Vol. 1 continues the series and presents fiddle sounds developed and practiced across the globe. The compilation, drawn from Conte’s pioneering and remarkable personal collection of 78 rpm discs recorded in the 1920s – 1950s, offers fiddle music recorded across the world from Crete to Madagascar, Mexico, England, Sicily, Norway, India, the USA, Cape Verde, China and more.” – Eli Smith, producer


Image courtesy of Jalopy Records, Nick Loss-Eaton Media

LISTEN: Dom Flemons, “Hot Chicken”

Artist: Dom Flemons
Hometown: Phoenix, Arizona; now living in Washington D.C.
Song: “Hot Chicken”
Album: Prospect Hill: The American Songster Omnibus
Release Date: February 28, 2020
Record Label: Omnivore Recordings

In Their Words: “In 2012, I was in Murfreesboro, Tennessee, doing a tintype photo session with photographer Bill Steber. Knowing that I was in the area for a few days, Bill recommended that I try one of the best-known regional dishes, hot chicken. After the session, I made my way over to the strip mall in East Nashville, Tennessee, where Prince’s Hot Chicken, the original restaurant, was located. I was fortunate to have my friend Bill prepare me for what I was about to encounter with this amazing dish. He explained that it would take me on a mystical journey if I ordered the extra hot. So, I decided to indulge in the medium-hot flavor and I was instantly inspired to write this song.

“This hokum song is reminiscent of the 1930s era of music that was developed by songsters like Thomas A. Dorsey, Tampa Red, Bo Carter, and Papa Charlie Jackson. Songs like these use small lyrical vignettes to frame a chorus that has a free changing meaning throughout each verse. The vignettes I’ve created incorporate a lot of animal imagery and parables, which is a strong part of early African American music and folktales. This version from What Got Over (a 2015 EP released for Record Store Day) features my vocals and harmonica accompanied by a muscular guitar vibe from Guy Davis. Here’s something I shared in my podcast about the song in a special bonus episode of American Songster Radio.” — Dom Flemons, The American Songster


Photo credit: Timothy Duffy

Ranky Tanky Takes Gullah Culture Around the Globe

You don’t need to know the first thing about Gullah culture to appreciate Good Time, the second album by the South Carolina quintet Ranky Tanky. But each song provides a short lesson on this little-known corner of American music.

Take “Sometime,” an absolute jam that’s so fast, so breakneck that you have to wonder how the musicians can keep up with it. The rhythm section sets the white-knuckle pace, with drummer Quentin Baxter playing his snare like he’s an entire fife-and-drum band and Kevin Hamilton’s nimble bass adding a percolating low end. Vocalist Quiana Parler instigates a boisterous call and response with her bandmates, hitting high notes like she’s in church. Charlton Singleton’s trumpet snakes fluidly around the other instruments, while Clay Ross interjects a quick guitar solo that sound like New Orleans by way of Mali.

Delirious and joyous, “Sometime” presents all the individual elements of Gullah music, tracing a lineage through the U.S. and back to Africa. Never as popular as zydeco in Louisiana or rural blues in the Delta, it nevertheless has a unique sound, at once fresh and familiar as the instruments interact energetically with each other. Gullah culture developed along the South Carolina coast and on the Sea Islands, extending down into Georgia where it became known as Geechee culture.

It is a culture weighted with history, but perhaps the most remarkable thing about Ranky Tanky is how they work around that history, taking it into account but never letting their music settle into a revivalist vein. Good Time lives up to its title by sounding perfectly present tense. “We have a good time, as a band,” says Quiana Parler. “When I deliver these songs, I’m having so much fun onstage.”

They have taken that joy around the world, too. When they spoke to the Bluegrass Situation, the band was sitting in a hotel lobby in Madrid, where they were enjoying a day off from touring and getting ready to take in the sites of Spain.

BGS: Do audiences respond differently to your music in Europe than they do in America?

Clay Ross: Our experiences at festivals in Europe have probably been among our best gigs ever. The audiences are engaged on a different level. They’re really invested. We’re a band that maybe they’ve never heard of or seen, because in a lot of cases it’s the first time we’re playing that city. But when we do a crowd participation thing in our show, you can see every person engaging with the music, from the front of the stage all the way to the back of the room. It might be 5,000 people, but they’re all right there with you. It’s been a pretty powerful thing. I don’t know if there’s a greater cultural appreciation for music here or perhaps we’re more novel here than we are in our own country.

Quiana Parler: The support at home has been unbelievable, but overseas it’s completely different. They appreciate you differently. We don’t take any of it for granted, though. We’ve played only five or six times at home in the past five or six years because we’ve been so busy. What a blessing.

CR: By far the vast majority of our performances have been in the U.S., so we don’t have as much to compare it to. But the two dozen concerts that we have done over here, every single one of them has been sold out. And every single one of them has been met with an overwhelming response. We try to make our live shows exciting. We’re a touring band, after all. We’re live performers and improvisers, so every concert is a different event.

That seems to make the music very urgent and immediate. The new album doesn’t sound like a revivalist project.

QP: That’s our duty, I like to say. It’s a way of life for us. We went into this with good intentions — to get the message of the Gullah people out there internationally — and I think when you go into a project like this with something positive, you really get what you put into it. When Clay brought the idea for this band to us, we decided that we had to figure out a way to get the message across and have it be relatable. It couldn’t get lost in translation. So we had to remain true to the Gullah culture. We couldn’t sugarcoat anything. We had to make it very authentic.

CR: One thing I think is very special about this band is that we have different perspectives on that culture. Four of the group members are descendants of the culture and have their own unique cultural experiences growing up. I myself grew up around it and consider myself a disciple of the music, but I’m not a Gullah descendant and I’m not integrated into it the same way. I think that process has been special for us, because it allows us to see things in fresh ways and to qualify those ideas against actual experiences. But most of all we just want to make sure we honor and respect the Gullah culture.

Do you find that people are familiar with Gullah culture? Do they know where you’re coming from?

QP: Not really. People know about zydeco and other cultures, but we’ve never had much focus on the Gullah community, which is the root. But people are very open to it and very intrigued by it. They want to know more, which is a good thing. It’s been received very well, thank you Jesus.

Why do you think Gullah culture has been ignored?

QP: I have no idea. I don’t know. It’s not in history books either. I didn’t learn about this in school. Somehow it got put away. It’s sad.

On both of your albums, you’re going back and finding older songs to add to your repertoire. What is that process like?

CR: I brought a lot of that repertoire to the group for their consideration. I’ll bring in a field recording or some ideas based on research that I’ve done. We’ve studied the music of Bessie Jones, the field recordings of people like Alan Lomax. He and other folklorists visited the Sea Islands in Georgia and South Carolina and created books and recordings of that material.

Those places were so remote, so geographically isolated, so those songs and traditions would have been passed down through a hundred years or more of oral tradition. Now things are changing with technology and those places aren’t so isolated. It’s become a little more difficult to preserve those traditions, so we want to honor the people who passed this music down through so many generations while adding our own voices.

What is your background with Gullah music?

QP: It’s the church! It’s all embedded in the church. Most of us grew up in church and that’s where we learned a lot of these songs. There might be a few differences in the words or the rhythms of a song from one church to another, but it’s still the same. That’s how it’s been for generations and generations, and I’m still passing it down to my children. My son is 11 years old and playing drums in church. They’re playing the same songs that we grew up singing. It’s a little different with the millennials, but it’s the same thing. It’s in their DNA. My son was born into Gullah culture on his dad’s side, so it’s in his blood.

CR: When I came to the band members three or four years ago, it was maybe more of an academic idea: Let’s do these specific public domain songs with these unique arrangements and put our own spin on them. It was very specific material. What I think has been the most special thing about evolution is that with this new album, we’re writing our own songs inspired by just spending time together and playing concerts together. Our goal in the writing process is to create a seamless bridge between the traditional material and our original material. If you hear it and you think something doesn’t fit, that would represent a failure on our part artistically. We’re very conscious of that during the writing process.

What is that process like? Is it something where one of you brings ideas to the band, or are you working these out together?

CR: A lot of the material — I would say the frame of the house — might start with Quiana in soundcheck. Maybe Kevin [Hamilton] starts a riff on his bass and Quiana sings a line, then from that point something that just feels good can be the flame that starts a fire. We start to shape it, and everybody contributes. Everybody designs their own parts and everyone contributes to the shape of the songs. I end up writing a lot of the words, but that’s just something I’ve always liked to do. It’s a way I can contribute.

What can you tell me about the song “Freedom”?

QP: The idea for “Freedom” is something I came up with because of something I was going through personally. And it just so happened to coincide with adversity that other people have had to deal with. African people have always dealt with adversity. We all want the same thing at the end of the day. We all want freedom. That’s something Clay emphasizes in the lyrics—that struggle for freedom.

CR: When Quiana came up with that idea for “Freedom,” I went home and wrote ten verses about that idea. Then we ended up picking up three or four that worked the best. It’s a bit like that. But everybody contributed, and that’s something I’m grateful for. We’ve had this amazing opportunity to align our powers.

Dealing with adversity and struggle seems to be a theme on the album. “Beat ‘Em Down” is a good example. It sounds like a violent phrase, but the song clarifies: “Beat ‘em down with love.”

QP: Kill ‘em with kindness. Hate is such a strong word, and I’ve always [believed] that you love someone instead of hating them. You love the hell out of them! You don’t fight fire with fire. You reciprocate with love and compassion. That’s the only thing you can do.


Lede photo credit: Sully Sullivan for Garden & Gun Magazine

Church photo credit: Peter Frank Edwards

ARTIST OF THE MONTH: Pete Seeger

Beyond the significance of May 2019 being BGS Artist of the Month Pete Seeger’s 100th birthday month, this is a chance to recognize that Pete is an artist for every month. His gentle cantor, amiable smile, expertise on both banjo and guitar, rattling voice, respect for the music of the past while making it relevant for the present, political awareness, and constant fight for social justice make him a man for all seasons.

All month long, BGS will be celebrating Pete’s legacy — a legacy that lingers years after his passing. To kick things off, here’s our all-encompassing playlist of the Essential Pete Seeger to get you up to speed. And if you want to dig deeper, check out Pete Seeger: The Smithsonian Folkways Collection, which includes a 200-page book with essays, commentary, photographs, and liner notes, along with six CDs of classic and unreleased music.


Illustration: Zachary Johnson

Che Apalache: Connection Through Context

As a column, Shout & Shine tends to hinge on unpacking, refuting, and/or subverting expectations about who does and doesn’t  “own” American roots music and its constituent genres. So it’s interesting that, in a conversation with Joe Troop, frontman of Argentina-based, bluegrass-flavored, Latin-infused string band Che Apalache, not only would we come up against those sorts of expectations — and how the band refuses to fit any molds set forth by them — but also in certain cases, we realize they fit quite tidily into the norm, the tradition, and the heritage of the music. Despite however far or wide a band may stray from what we may automatically suppose these genres ought to look like, feel like, and sound, roots music will almost always demonstrate that we are more connected and more similar than we’ve been led to believe.

We connected with Troop on the phone ahead of Che Apalache’s performance headlining our Third Annual Shout & Shine: A Celebration of Diversity in Bluegrass — the namesake of this column — at the International Bluegrass Music Association’s World of Bluegrass conference and Wide Open Bluegrass festival in Raleigh, North Carolina, next week.

This whole slew of unspoken, subtle expectations about who has a claim to roots music is already being subverted by just the existence of Che Apalache, so I wonder, as you tour — especially right now, as you tour the U.S. — how have you felt yourselves coming up against those expectations with your audiences, or perhaps anyone who wouldn’t ever suppose someone from a different hemisphere would even want to play bluegrass?

I fell in love with bluegrass because it’s amazing music, really. It’s such a beautiful thing to have happened in the world. This instrumentation, this ensemble, I tend to think of it also outside of bluegrass, but bluegrass is what gave it technique, there’s a lot of evolution that came from bluegrass. Don’t get me wrong, I love bluegrass, but there are some social issues in the bluegrass world — but there are also things that are understandable, because it’s an extension of American society. As American society continues to evolve and change, bluegrass is naturally going to do the exact same thing. It’s kind of a self-evident history. Being historically accurate is something that bluegrass musicians were never good at. They took something that wasn’t an Anglo-Saxon “pow-wow” and they made it into that.

Americans are not good at historical accuracy; our culture is predicated upon the exact opposite.

America’s perhaps the most hyper-nationalized country in the world right now. That’s something that you get to reflect upon a lot when you spend years — I, personally, have been out of the country for thirteen years of my life, so I’ve thought about that a lot, how nationalism seeps into every nook and cranny of your construct of identity. It’s pretty frightening. I would say bluegrass never escaped from that. Because of advertising and marketing and corporate dominance, Americans basically just want sunshine shoved up their asses 24/7. They just want to be told how great they are.

Not only because you come from South America, but the array of backgrounds and starting points for all of you in the band, I wonder how you feel you are working to deconstruct that paradigm? Is that an active thing?

Yes. Absolutely. It’s 100 percent intentional. I’m also cognizant of the fact that I’m privileged, regardless of the fact that I’m gay. I’m a middle-class American, that puts me way ahead of almost anyone anywhere else in the world, as far as having economic ability and being able to go to college without breaking a sweat, all that. My parents were not privileged growing up. They’re baby boomers, they had this idea of what they wanted for their children, that’s what they procured for us, but that gave me a different view than most of my family, who were blue collar. I grew up between two worlds and my parents were the segue between those worlds. Back then, identity was constructed very differently and there wasn’t much wiggle room.

So why be intentional through art? Personally, I developed an empathetic point of view because I had multigenerational friendships, and bluegrass is a brilliant genre because it does — unlike almost any genre in the United States — allow you to intermingle with people of different social statuses. Bluegrass is more of a launching pad than almost anything else, contrary to the very conservative ties it may have. If not the best, it’s one of the best musical forms with which to cultivate a greater sense of empathy. Then, when you want to make a greater artistic statement, you know how to untangle that mess a little bit more. Che Apalache tries to put out things that are very intentional, to help people reflect who may not have had any exposure to certain belief systems before — and I’m referring to my own belief systems as well. I have an agenda, clearly. Mainly that’s to help this process [of breaking down these paradigms] along in some sort of way where people are obligated to think.

I want people who hate these things — immigrants’ rights and gay people — to first fall in love with us almost like someone would as a child, because art has that innocence and beauty that’s primordial. If we can hook them in with artistic prowess and then challenge them to grow, that’s social art. That’s what we’re going for.

Musically then, what are the similarities and differences in your approach to string band music coming from the perspective of Argentina and South America, rather than North Carolina or Appalachia?

So we’re in Latin America, and in the 1970s, the United States backed Operation Condor, which was an intentional ousting of and/or assassination of democratically-elected governments in the southern cone of South America. They were replaced by very violent dictatorships. American intermingling in Latin America has led to the basic destruction of young intellectuals in the ‘70s, their baby boomers, who were pressing very important social issues. All of this led to some serious bullshit down in South America. Our histories are very intertwined. Talk about Americans needing sunshine shoved up their asses — to deny the fact that America and the CIA were directly responsible for what happened in South America would be equivalent to saying that Hitler and the Third Reich weren’t responsible for the Holocaust. It’s an important thing to understand when presenting a string band in South America, because most people are going to simply reject it. A lot of people would not look favorably on anything iconically American. That’s just part of what you have to understand before you even start to understand what an Argentinian string band means. You have to have context to know what you’re doing in the world. That’s what Americans are so pitiful at, having context. The inherent symbolism of a string band in South America is something that we’re conscious of both there and here.

What I hear you saying is that you’re patently, obviously American in Argentina and Latin America, but at the same time, you’re existing in this odd middle ground where, in the U.S., folks will view you as patently foreign. How do you bridge that divide?

Through queerness! [Chuckles] That’s my guiding light. It all started because of queerness. I fell in love with bluegrass simultaneously with the recognition of my own sexuality. That was the major defining factor in the construct of my identity. Being different, while at the same time being 100 percent Anglo-Saxon, North Carolinian, banjo and fiddle player, was like trying to tame two wild, bucking mules with a rope around each, trying to pull them back together.

Something that I continually go back to is that if we, as othered folks, are able to stand in the center of disparate halves like this–

Yeah! Who else is going to do it? I think being “other” means that you’ve already had societal defeat, you’re nothing. Back when I was coming to terms with my sexuality, gay meant death. I went to Spain when I was 19 and no one gave a shit. I have to give Spain a hand, I love that place. In a personal way, queerness plus Latin culture gave me the liberty to deconstruct my own idea of my identity.

I want to be very clear in connecting all of these thoughts, for our readers, to Che Apalache’s music. Let’s talk about “The Wall.” I love how it subverts that style of song with what it talks about. I feel like it’s the perfect synergy of all of these things you’re talking about.

That song was again, very intentional. I knew it had to be about the wall. It took getting piss drunk on a bottle of whiskey and writing it all out, in my friend’s bathroom crying — it had to be exactly that. The whole mission there was to create a song inspired by Ralph Stanley and what he represented. He’s one of those luminous voices that comes once in a century, he sounded like he was a hundred years old even in his 20s. He was an amazing but also very humble guy. He campaigned for workers’ rights, unions, and workers’ syndicates. He may have fallen into the clenches of Obama, in a way — because Obama didn’t deliver on a lot of the key issues he campaigned for — but the symbolism of Ralph Stanley campaigning for Obama, that speaks for itself, regardless of what happened afterwards. The idea was to put democracy back into the hands of the people. Ralph Stanley has that legacy.

Sure, there are degrees of radicalism — it all tends to be relative.

In southwest Virginia, what he did was extremely radical. You have to contextualize it.

There’s such a history and legacy in that region of folks who would have been relegated to the forgotten pages of history being on the front lines of progressive issues.

Totally. So that song, [“The Wall,”] on a musical and ethnomusicological level, comes from that! Four-part vocal harmonies and Southern gospel unify our band. In April we even did a residency in southwest Virginia through the Crooked Road. We got to play at the Ralph Stanley Museum and his birthplace. In those regions, a lot of those folks are conservative, they identify as Trump voters. We couldn’t think of a better way besides taking that style of music and try to somehow rope them in, then when the fourth verse comes through, they’ve already fallen in love with us, but then we’re tearing their wall down.

And that act isn’t something that you’ve set out to do just because Trump is president; you’re building on what all of these artists and people have done before you, using this specific style of music to make these changes in the world.

Totally. Exactly. We performed this song at [the Old Time Fiddler’s Convention in] Galax, Virginia, and you can see a lot of people listening politely, and only a couple of folks getting angry, but most sat listening respectfully. But hopefully, when they got up the next morning, it made them think.

Once again, queer people, othered people, are the perfect example of this hot button issue of “come togetherness.” We, the othered folks, are leading the way, showing how to come together despite our differences in a way that honors ourselves and our identities, without being complicit in our own oppression. That’s the power we have, to show people what it looks like to truly come together, to start these dialogues, and conversations. Whether it’s at IBMA and Shout & Shine, or at Galax, or around the country, or in Latin America.

That’s it exactly. I made a promise to myself to fly the gay flag, the rainbow flag at Galax next year over our campsite, because it’s usually just stars and bars there. I think that it would be nice to have other folks there to be a part of that! There’s strength in numbers. I would be reticent to go in there with an overt political agenda, though. Because that’s not strategic enough. I think what people like about Che Apalache is that it’s fresh, it’s breathing new energy into something, that for a lot of people has grown stale. That’s the majority of the comments we get. There are a lot of traditional bluegrass fans that follow us because they feel that the genre is doing what it always has — a resurgence of a new kind of thing. That new kind of thing isn’t going to be tipping the hat to the past in a cheeseball, more mash sort of way. People aren’t stupid. People want symbolism. People want string band music.


Photo courtesy of the artist.  

Nic Gareiss: The Subtle Art of Queering Traditional Dance

American music and dance have always gone hand-in-hand. Immigrants, bringing their folk traditions, art, and music to North America, combined and cross-pollinated with and stole and borrowed from the art and music of Native Americans, African Slaves, and African Americans. In that beautiful, conflicted, human, melting pot way we arrived at the incredible roots genres of our modern time. Dance had always been an integral part of that reckoning, of the growth, adaptation, and molding of our country’s vernacular music, but at the advent of the recording industry and the commercialization of music, musical dance and percussive dance were left by the wayside. They fell from ubiquity and popularity, largely relegated to preservationist, folklorist, familial, and rural niches.

Nic Gareiss doesn’t believe that dance belongs in those shadowed corners of our musical realms. A percussive dancer, scholar, and ethnochoreologist (think ethnomusicologist, but for dance — choreography), Gareiss devotes his creativity to bringing dance as music back into the traditional and vernacular genres that have slowly but surely lost nearly all of its influence. In the process, he explores greater ideas about his listeners’ and audiences’ expectations about the relationships of dance and melody, dancer and musician, dance partner and dance partner, song and singer, and performer and audience. Not only does he “queer” dance, by stripping it of its normative trappings, and laying its essentials bare, he also queers its heteronormativity, its patriarchal tendencies, and its binaryism — in a fashion that’s supremely gorgeous to both the ears and the eyes.  

A good starting point would just be that we’re a music site, right? We cover music, not so much dance. Some readers might need a quick briefing on your mantra that “dance is music.” Can you give people a quick 101 on your worldview that dance is something that’s essential to music, not just tangential to it?

I work as a dancer who makes sound. The traditions that I study and continue to study — and love — are dance traditions that are percussive. Whether that’s Appalachian clogging, Irish step dancing, or step dance from Canada, all of these dance forms have as their impetus rhythm-making with the feet and body. Also characteristic of these styles is the fact that they occur in environments where traditional music is being played. One might actually argue, and I would probably puckishly argue, that the soundscape that’s created by dancers is actually as much a part of the soundscape of traditional music as someone playing a fiddle or a banjo.

It’s interesting that that is an extant truth about vernacular music — especially American vernacular musics — but the way that American music has grown and evolved, it’s extirpated dance from itself, and then brought it back in, in different ways.

I think that because of the commercialization of music over the years, especially because of recording technology, dance hasn’t had as prominent a role, sonically. For some reason people didn’t think that the sound of a moving body was worth recording as much as the sound of another moving body, but holding a guitar. [Chuckles] What I’m interested in doing as I work mostly with musicians, and usually musicians that come from folk music backgrounds of some kind, is creating dance for listening. That manifests in mostly concerts, but also in some recordings, some teaching, some lecturing — there are a lot of things that make up my year along those lines.

One of those things is Solo Square Dance, a show that you’ve worked up, which strips away all of the old-time music and folk music that’s a part of these forms of dance and just showcases the actual, physical dancing — the part that had been lost, perhaps due to that commercialization, like you were just saying.

Exactly. In Solo Square Dance there are no musicians, except for me! [Laughs] There are no sounds except the sounds that I create myself, using my voice, using my feet, snapping my fingers, whistling. The idea is to reference and pay homage to traditional music and dance as a symbiotic entity. Because I don’t play instruments in that show, that means that traditional music shows up almost as a specter, or as a concept of something that’s been erased, so you can still feel a trace of it. It’s not just the idea of traditional music as a nebulous canon of the music writ large. Instead, there are actually specific pieces of music that come from, say, the fiddle playing of Tommy Jarrell or a traditional Irish dance tune that shows up in a tribute to one of my Irish dance teachers. There is various music in the show, it’s just music as made through a sounding body without a prosthesis, without an instrument.

Something that you’re also digging into with Solo Square Dance is leaving behind a whole host of presuppositions and expectations about dance, but you specifically call out heteronormativity. There are so many layers here, because you have to unpack that dance is music, and that it’s always been an integral part of these musical styles, but then you have to unpack that dance is inherently heteronormative, too. That’s a lot of ground to cover!  

The interesting thing for me came out of these video clips of Bascom Lamar Lunsford dancing on the porch, in this film by David Hoffman that was shot in 1962. [In the film] Bascom is demonstrating what it would be like to be in a square dance, but he only has one body to do it, instead of the usual eight people that it takes to make up a square. I saw that and thought that that was kind of inherently lonely and beautiful. But also, it somehow simultaneously was merry and celebratory. I think Bascom’s reimagining or demonstrating of the square dance is kind of a queer thing — and by “queer,” in this moment, I mean a set of stylistics that are somehow “beyond,” somehow an outsider, that have that “crooked” or critical relationship to the normative. Making that first piece a solo square dance and building the rest of the show around it, I tried to think so much about the way that dance possibly enacts some kind of revolutionary potential. Through touch, through interaction of sound and gesture, through [considering] what it might be like to have communities that move together, and what it might be like to have an individual that a community watches.

In all those things, I kept coming up against this idea that there are, indeed, heteronormative facets of that. Like [in square dancing] when we say, “Gents, swing your corner lady.” We say only “gents” and “ladies.” We say only, “Gents do this.” So there’s also a patriarchal power there, in who does what to whom. There’s also a binary that doesn’t allow for, perhaps, the existence of something like polyamory, where there are multiple people involved in a romantic or physical connection. I started thinking about what it would be like, if instead of singing, [Sings] “I’m gonna get that, get that, get that, I’m gonna get that pretty little girl,” what is it like if someone who performs the gender that I perform sings about someone who has a similar gender as themself? That subtle switch turns more than I ever could’ve imagined. It didn’t take putting on heels and a feather boa to queer square dance, just the simple expression of speaking about intimacy, thinking about the gender dynamics of that special social form, and then creating that little shift in the reiteration of that call. Which, I’m really happy about! At first, to decide, I’m gonna “queer” traditional dance — it’s a little bit of an arduous project. I’m finding that it’s these subtle nuance shifts that maybe make the biggest strides to imagining anti-normative futures as well as pasts.

I read an interview of yours, years ago now, in which you mentioned so succinctly that straight people have always let their identities shine through their art, so why wouldn’t queer people do that, too? That was a groundbreaking moment for me, realizing that my identity has an equal right to being included in my art, because no one else is filtering out their identities, their identities just happen to be the norm. It doesn’t take a lot of effort, like you were just saying, it just takes a change in perspective to open that paradigm up. How do we help all kinds of folks to realize that anti-normative future that you see?

I think it’s important to remember that queer people are not a facet of postmodernity. Queerness has always existed.

That’s such an important point! It just hasn’t always been visible.

Right. When we think about traditional music, oftentimes we relate that not only to a particular place, but a particular time. It’s important to remember that there have always been LGBTQIA+ people in those historical moments, again, whether those people were allowed to visible or whether it was okay for them to be visible is another question. Now, some of what we’re starting to see is nascent queerness beginning to whisper, or to sing, or to dance. That feels like a very exciting time, but we’re not inventing that. Queerness [has] been around for a long time.

For example, people who sing ballads, who maybe keep the pronoun of the song the same, or maybe switch pronouns to express a sexual object choice that is somehow other than straight, this is a simple, subtle way people have always enacted some kind of queer performance. And for a long time! I don’t only think that it’s always related to romantic connections, to be honest. I really like the idea of queerness as a critical set of stylistics. For instance, my relationship to percussive dance is a little queer — or bent — because I had a teacher who always said, “There will be no scraping in our class.” That means, in percussive dance, good technique is a sharp, short, adroit connection to the floor, where you strike your foot against the ground, but you don’t leave it on the ground. That, for me, sort of became a provocation. It made me want to slide my foot, to whisper, to create this foot-to-floor fricative, for many reasons: One, it got me closer to a fiddle’s bow, sliding slowly across the strings, but secondly, simply for the pure joy of transgressing! It opens this world of other tambours I didn’t have access to before.

So then, in conclusion, if a reader and roots music fan is looking to have their ideas about traditional and percussive dance queered, where will they be able to find you in the near future?

Solo Square Dance will continue to tour, there are shows in Ireland and Scotland lined up. I have a new project called DuoDuo with cellist Natalie Haas, guitarist Yann Falquet, harpist Maeve Gilchrist, and myself. That project is out on the road. Also, my band, This Is How We Fly, is getting together to make our third record starting in November, which is very exciting. Then, in the fall, I’m touring with this incredible tap dancer, who is also interested in vernacular dance forms, vernacular jazz and swing — his name is Caleb Teicher. We have a duo dance project, again a project without any instruments! Just us, making the music with our bodies and voices.

Because dance is music, damnit.

Exactly! And, to be honest, music is dancing as well! [Laughs] I found, in my collaborations with musicians, when there’s a moving body on stage, musicians begin to consider their own bodies a little bit more. They start to think about where they stand and how they move. It’s actually an interesting metamorphosis to witness and be engaged with. It reminds everyone that if one person can cross the sound/movement divide, if a dancer can be heard, maybe a musician can be seen!


Editor’s Note: Gareiss will be featured in the Bluegrass Situation Presents: A St. Patrick’s Day Festival at New York’s New Irish Arts Center, participating in an opening night jam session with fiddler-banjoist Jake Blount, clawhammer banjoist Allison de Groot and fiddler Tatiana Hargreaves on March 17 as well as a headlining performance with Blount on March 18.

Photo credit: Darragh Kane

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


Photo credit: Danny Clinch

Dom Flemons: Many Pieces to the Puzzle

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


Photo by Timothy Duffy

Blind Boy Paxton: A Culture Between Each Other

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