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19th Annual
Southern Music Issue & CD
featuring KENTUCKY

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.

As always, the issue will come packaged with a CD (+ free download) of songs, with liner notes in the magazine.

On newsstands November 21, 2017 — Order your copy here.

The issue will mail to subscribers on November 7, 2017 — subscribe today.

 

No person living today knows exactly what an 1850s minstrel banjo sounded like; the music that was made on such instruments predates the invention of recorded sound. But we know that the banjo was brought to America by Africans, and that white players, including Thomas F. Briggs—author of the first banjo instruction book, an invaluable resource for historians and musicians—learned from black banjoists. When Giddens composes for or performs on her banjo, she channels both the history and the mystery of early American banjo music: what has been passed down as well as what has been lost.

Because the house on Durwood Road did not have air-conditioning and because three seasons in Little Rock seem to be mostly summer, Bob Palmer was practicing with his bedroom window open. He sucked on the reed of his Army Band Selmer saxophone and wondered if he might someday sound like Stan Getz on the albums his dad played. No, he’d never sound like Getz, but he didn’t have to. He just had to sound like what he sounded like, and he was still figuring out what that was. He had time. He was only in junior high. His little sister, Dorothy, said he sometimes sounded “like an elephant with its trunk caught in the door. Scree! Scree!” He didn’t mind the comment. It didn’t necessarily sound good, but what did “good” mean? It was sound. And sound was interesting.

Willie Mae Thornton was one of the crucial donors in the transfusion of black Southern blues into two separate veins of white rock & roll in America. Born in southern Alabama in 1926, she was inducted into the Blues Foundation’s Blues Hall of Fame the same year she died, in 1984. Although she could not read music, she was a respected colleague of Robert “Junior” Parker, T-Bone Walker, Muddy Waters, John Lee Hooker, Clifton Chenier, Howlin’ Wolf, Buddy Guy, B. B. King, Gatemouth Brown, Bobby “Blue” Bland, James Cotton—everybody who was anybluesbody. But Big Mama’s name comes up today mostly in discussions of two songs that tethered her to white rock & roll history.

Around two thousand years ago a woman died in Greek-speaking Asia Minor, near the ancient city of Aydin, in what is now Turkey. Her name was Euterpe, after the muse of music. Her husband or son, Seikilos—his relationship to Euterpe depends on how you read a gap in the dedication line—commissioned a stele, a stone memorial, which bore the following words, etched in Greek: “I am a tombstone, an image. Seikilos placed me here as an everlasting sign of deathless remembrance.” 

Think of these women, coming out of the South and up to Milwaukee, arriving finally in tiny, all-white Grafton by either streetcar or automobile and feeling their way in a studio for the first time. As they fought the forces of shell-shocked alienation, disorientation, and possibly stage fright, the musical conversations between these two gifted artists created other worlds for them to fleetingly inhabit. Their duet yielded a recorded history of blueswomen’s subversive interstitial lives forged outside of both the jail cell and the sphere of domestic abuse, conditions which hovered close to each of them. 

When Prince sang “Soft and Wet” from a 45 on my record player, the lyrics were hidden beneath the funky beat. My grandparents never knew what I was listening to. Prince and his doe eyes and big Afro and glistening lean body stared back at me from the pages of Right On! magazine. We lived far out into the woods, on a gravel road. My grandparents were farmers. Books and magazines and television told me that normal black girls did not live like this. But I did. Prince was the sex I knew nothing about. Prince sealed my fantasies about a larger world.

A story from our 18th Southern Music Issue: Visions of the Blues.

All day long the song has kept him thinking, a few clumsy lines scribbled on hotel stationery like black rivers rushing across the page. What imposters his words are. Music pays him to be. Music plays him to be. He sets the pen down on the table and tears off another chunk of hash. Having spent the better part of the day doing just this. See, the beautiful dried hashish in his hand. He puts it in the tall dazzling bong and lights it. Those sharing the table with him inside the café take turns, lips pressed against the long tilted rim of the pipe, then an intake of smoke, causing the bowl to start gurgling. Lazy smoke hovering about the room like gray birds. Four of them sitting at a round table with a mosaic top and heavy iron legs. His skull is filled with feathers, little sleep last night, but he swears that when he finishes this song, this moment will be in it. All of Tangier.

Ethnomusicologists have continued to do necessary and significant research, both in the field and beyond, but it’s difficult to muster up a modern analogue for Lomax. No other single figure is as invested in the American musical canon, or as influential. In part that’s the result of a global shift towards self-mythologizing: we all maniacally catalogue and broadcast our lives now, ensuring our legacies to both transcendent and humiliating ends. Who needs Lomax when we have YouTube?