A profile of Charlie Sexton, from the 2014 Texas Music Issue.
The circus had left town. Rolling toward the end of the Seventies, all the high-dollar distressed denim, heavy turquoise bracelets, soft and scuffed Lucchese boots, and even the brain-blowing snow-white cocaine weren’t quite as ominous in Austin’s nightclubs. It was starting to feel a little more like home again, back before the so-called redneck rock invasion. When the cosmic cowboys first started raiding the city, hijacking all the musical attention in our little Austin oasis, it was the mid-Seventies and the Lone Star state was slightly sedate. But that’s how we liked it, actually, because it let the city’s hippies and beatniks create their own fantasies and live on inexpensive fumes. Before the onslaught, the dozen or so honkytonks and nightclubs took care of their own. There were no record business people to promise what rarely got delivered, and the long days and nights spread before central Texas like the promise of a pot hit and a hot kiss.
“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.
A poem from the Winter 2013 issue.
Veronica is lovely. She wipes the dust from Christ’s face in the carving
beside Simon, though she is never mentioned in the Gospels.
A story by Ben Stroud from our Fall 2016 issue.
My Dear Master Liszt!
I have become a slave owner. Yes, like you I believe in the freedom of all men—your Hungarians, the Poles, the Rumanians!—and in the role we artists must play—light-bringers, revealers of passion, sympathizers with the oppressed! But I have become a slave owner. It is a stain, a mark of rot. How many stains have I come to bear in these last weeks? They are countless.
A conversation with Ben Stroud.
“Lots of people don’t like the idea of white guilt, for a whole variety of reasons. But I think it’s useful, and important. The simple answer is that if you’re white and live in the South—or, more broadly, America—you are connected to these actions. They are part of what made the world we live in today—part of what built the various structures of privilege, etc. We live in a culture that loves to deny guilt. And in some cases, that’s very useful. Shame can be really inhibiting to living a fulfilled life, and it can be a tool of repression/oppression. But certain kinds of shame and guilt can be useful, are necessary, and I think the oft-derided white guilt can be one of these.”
A conversation with Manuel Gonzales.
“Magical and fantastical is what I grew up on—that and horror and the science-fictional and the soap operatic worlds of comic books—and to me it feels like a natural mode of telling a story. You learn about a character by watching him or her run the gauntlet of some horror show or run through some lengthy, fraught journey filled with monsters and magic and pitfalls.”