A Points South story from the Fall 2018 issue
“I just have this fear every day that somewhere there’s another load going to the landfill of the only known copy of something that helped change American music,” Darden told me. So he started the Restoration Project, which aims to “collect, digitize, and archive” all of the recordings available from “gospel’s golden age,” roughly 1945–1975. Because there is no reliable discography of extant gospel recordings (creating one is another ambition of Darden’s), Darden and other scholars have trouble even estimating how many songs that may turn out to be.
A Points South essay from the Place Issue
Not only was I in Tennessee, where racism punctuates our historical narrative, but this was Lawrenceburg, some scant eighteen miles from Pulaski, the Klan’s birthplace. And the Lawrenceburg folks had been some of the first to join in terrorizing African Americans, carpetbaggers, and scalawags. Still, sitting in the Crockett Theater on a prickly velvet seat surrounded by 1,049 Southern gospel quartet fans, I thought the Klan would stay safely out of this essay.
One Sunday night a month, around 8:30 P.M., or whenever the long, narrow, art-bedecked space of Canvas Lounge finally fills with revelers, the strains of “Let There Be Praise,” sung by Sandi Patty, the ’80s- and early ’90s-ruling inspirational star with two first names, come through the P.A. With the final perky, theatrical note still ringing in the air, the bar’s proprietor, playing the part of Pastor Peter in plaid polyester shorts hiked up to his ribcage and anchored there by a wide white belt, grabs a microphone from the deejay booth and introduces the Dickson Chicks: Marlene, Carlene, and Darlene.
A story by Claudia Perry from the 2013 Tennessee Music Issue.
I felt a little weary of Jesus as we traveled. Although my voice was womanly, I was still a girl of fourteen years. It was not that my belief wavered, but I grew tired of being in strange surroundings. I did find beauty in the green hills of Scotland and the waters of Holland. The travel on steamships was also exciting. And when we sang, many of my cares melted away.
With eight kids to feed, and making everything from scratch, Mamie McCrary didn’t have time to negotiate supper. So to anything her picky eaters might refuse—pinto beans, black-eyed peas, lima beans—she added a spoonful or two of sugar. Almost fifty years later, whenever her four daughters sit down to eat, sugar bowls come out, adding some sweetness to lives that have seen more than enough hard times.
The sisters—Ann, Regina, Alfreda, and Deborah—continue an even sweeter McCrary tradition, blending their voices in the sanctified harmony that’s their birthright as daughters of Rev. Sam McCrary, one of the key members of Nashville gospel greats the Fairfield Four.
A feature essay from the North Carolina Music Issue.
Perverse? Yes. Blasphemous? Maybe. But not irreconcilable. To contemplate the meaning of Jodeci is to grasp at the intersection of religion and excess, of devotion and abandon, of agape and eros—a space where holiness and hedonism coincide. Sacred and erotic poetry, after all, are not dichotomous, but rather the most intimate and ancient of bedfellows, from Sufi mysticism to Ovidian elegy. The meme may be “If the Love Doesn’t Feel Like ’90s R&B I Don’t Want It,” but literary history knows that Jodeci’s ars amatoria continues a millennia-old poetic program that welds the object of affection to something of the divine, a slippage between the beloved and the god, which the poet-scholar L. Lamar Wilson describes as “sacrilegion,” a never-ending hunger for the unattainable object of erotic perfection.
A new song and a Mother’s Day prayer from Mississippi gospel trio the Como Mamas.
Mom was there all the time!
When you were whining,
When you were upset.
At night, when you couldn’t sleep,
She’d come in and pray with you.
She’d come in and maybe read you a word.
She’d come in and sing you a song.