We were in the garden of refugees, Eh Kaw explained: what was his, as well as Semoeneh’s, was also mine. Their Baptist faith compelled them to share whatever bounty God bestowed. Eh Kaw felt blessed that he and dozens of family members and countrymen were planting yards in rural Georgia. Nothing in his past had predicted such fortune.
Three stories by David Means from our Summer 2015 issue.
You’re aware—at least I am—that eternity will devour everything in its own time, and that whatever mark is left will be gone, because that awareness is essential to the work: a sense of catching some slice of time itself, making it stand at attention, and still.
“We was on the radio at Del Rio,” recalls one of the Cowboy Kings in Clem Maverick, R. G. Vliet’s multi-voiced epic poem about the high-lonesome lovesick rise and fall of a country-western singer. “That night Clem yodeled from his toes up. Had to tote him from the mike.” Clem and the Cowboy Kings tore up their tunes as phantoms of a poet’s muse, but their flesh, blood, and whiskey kin conjured their sound into every corner of North America and beyond. Clem’s audience would have known that “the radio at Del Rio” meant one of the high-powered radio stations that dotted the northern frontier of the Republic of Mexico and blasted their signals northward in English from 1930 to 1986. Over the course of those fifty-six years, border radio’s continent-spanning coverage played a major role in popularizing just about every kind of music that came out of Texas: hillbilly, cowboy, gospel, Mexican, Tex-Mex, country-western, blues, r&b, rockabilly, and rock & roll.
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.
A story from our Summer 2016 issue.
Blaise St. Clair once sat down to make a list of all the people she had slept with. She knew it would be more than ten. Well, she knew it would be more than twenty. She had not imagined that the number would crest a hill and roll down the other side. It was an archeological dig.
The problem wasn’t just the sinkhole and the fears about how big it might grow, but the lethal gases that the shifting earth had unleashed beneath Bayou Corne. Landry and others were now sitting atop a mound of methane, invisible and potentially explosive and trying to find a way to the surface, a way out.
A conversation with Jean Shepard, Jan Howard, Jeanne Pruett, and Jeannie Seely from Winter 2013, the Tennessee Music Issue.
“One of my most cherished memories is with Minnie, just after her first breast surgery. She’d had surgery on Monday and she called me on Friday. She said, “What are you doing on Monday?” I said, “I don’t know, what are we doing?” She said, “Well, the doctor says I can’t drive but I can eat, so why don’t you pick me up and we’ll go to lunch at the club?” So I get to her house at 11 A.M., and for some reason that day she wanted to show me certain things about her house. She walked me through, telling me stories about everything. It was the greatest three hours that I’ve ever spent with someone who wasn’t family, but it was not with Minnie Pearl, it was with Sarah Ophelia Cannon.”
Ma Rene, my great-grandmother on Mama’s side, was a no-nonsense blueswoman. Wide-hipped, bowlegged, and solidly built, she stood barely five feet tall and had a wicked tongue. Her barbecue ribs—and the secret sauce she slow-simmered to go with them—made you want to hurt somebody.