Devin Lunsford’s All the Place You’ve Got documents the changing landscape along Corridor X, a newly completed interstate project that connects Birmingham to Memphis through a once-remote part of northwest Alabama populated by desolate towns and shuttered coal mines.
Marketing strategies (which, after all, is all that categories are) may rise and fall, but to the democratic listener they are beside the point. The music calls attention to itself, and then takes you somewhere else. It isn’t really any different than going to Memphis was for me in the first place. One thing inevitably leads to another, and before you know it, you are caught up in the ecstatic dance, the ecstatic trance of the music.
Landlocked in a neighborhood of warehouses, all-night convenience stores and urban decay, where FedEx planes come in close on their approach to the country’s busiest cargo airport, Chris Rooke has sold and hitched sailboats from coast to coast for forty-three years.
“No one can tell you why Memphis is as magical as it really is,” said artist and washboard player Jimmy Crosthwait when I interviewed him for The Blues Society, my documentary film-in-progress about the Memphis Country Blues Festivals of the late 1960s. He wasn’t talking only about the magic of a beautiful sunset, a joint, and the sound of the blues, all of which were in profound profusion at the festivals. He was remembering something more elemental, what one of the organizers, the irrepressible Randall Lyon, called the eroico furore, or poetic fury: “It was beautiful to be involved with people who had this heroic enthusiasm for what they were doing.” The Memphis Country Blues Festivals, held yearly from 1966 to 1969, changed the way Memphians—and Americans—think about the blues, and they couldn’t have happened anywhere else.
Daddy’s truck was one of those places—like a grandmother’s house, a real and actual soul food restaurant, or a barbershop owned by an older black man who guards the radio by silent threat of the revolver in his drawer next to the good clippers—where one could reliably expect to hear either (and only) 1070 WDIA or 1340 WLOK. It was the other side of sound, the other side of Southern blackness, a steady if muffled undercurrent that persisted and quietly buoyed new generations.
When I was a kid in 1970s Memphis, limousines were a rare sight, though two would occasionally appear in traffic. From the backseat of our family station wagon, we’d scream for Mother to pull up closer. We’d know whose it was by the license plate. Elvis Presley’s was not customized. Isaac Hayes’s read MOSES, referring to his nickname, Black Moses. He was leading people to the Promised Land.
In the early 1960s, the Staple Singers marched with their gospel rhythms and church-house fervor into the arena of civil rights–inspired folksong. Some saw this as a straying from the one true way, a betrayal even. For the Staples, it was a seamless progression, a greater embracing of all creation. And so it was that a like-minded admirer came by one day to introduce them to a scruffy young songwriter from northern Minnesota.