From 2009 until 2015, our music issue featured a different Southern state every year (raise your hand if you’ve got them all: Arkansas, Alabama, Mississippi, Louisiana, Tennessee, Texas, and Georgia).
Last year, we departed from the series to examine “Visions of the Blues.”
In 2017, we are returning to the state series. And we are thrilled to share that it’s your turn, Kentucky.
The Commonwealth gave us musicians like Loretta Lynn and Nappy Roots, Richard Hell and Bill Monroe—just to name a very few—and beloved writers like Crystal Wilkinson, Ronni Lundy, Silas House, and our own poetry editor, Rebecca Gayle Howell. This is just a taste of Kentucky and a taste of what’s to come.
An installment in our weekly series, The By and By.
If you are unfamiliar with Texan Kevin Russell, the singer/songwriter and guitar, mandolin, and ukulele player who lately goes by the nom de pluck Shinyribs, as does his brilliant funking, picking, and punking band, it is totally misleading for me to introduce you, as I just did, as if he were a man of constant sorrow. In fact, Russell—clad in his pistachio green, or orange plaid, or lip-blotting pink/red booty-shaking suit, and backed by a core of ticking, riffing sidemen, the Tijuana Trainwreck Horns, and the Shiny Soul Sisters—leads one of the finest party bands around and, when called for, a heckuva crowd rousing conga line.
Hunting season swept through my hometown with the crisp northern winds that sent leaves and trash dancing down King Street, near the Old Spanish Trail. In late fall, the town’s annual hunters’ gathering—Buck Fever—packed the county fairgrounds with guns and taxidermy and families wearing matching camouflage outfits, scents of damp hay and manure and hot funnel cakes swirling together in the cool dry air. It seemed like everyone in Seguin went to Buck Fever, and even though we weren’t real hunters, my family went, too.
A short story from our Winter 1995 issue.
They said adolescent despair; they said anger turned inward; if they were Sidney Grau, M.D., Ph.D, consoling Tansy’s mother by the family's blue expanse of swimming pool on New Year’s Eve, they said troubled child at the end of the twentieth century. But Tansy’s sadness, which was hers and no one else’s, didn’t explain why this pair who looked like her mother and father suddenly had morphed into Mike and Carol Brady on an extended car trip: sharing the road, taking time to smell the flowers, smiling vacant, creepy smiles.
These assemblages don’t need to be explicitly religious to suggest the spiritual potency of ordinary things. That simple things—especially things detached from ordinary meaning—may acquire a higher meaning. That these objects make no obvious representational sense makes sense. Who knows what spiritual beings look like, after all? Platonic forms?