In 1892, Mildred wrote an article titled “Negro Music” for Music, a Chicago journal. She used the pseudonym Johann Tonsor because she was worried that her ideas wouldn’t be taken seriously if readers knew she was a woman. Two decades before the appearance of jazz, she claimed that the African-American sound would be the basis of American music in the next century. Mildred, who died in 1916, had no idea that one of her own African-American-influenced tunes would become an enduring part of popular culture.
In 1966, Loretta Lynn was anything but little. She had already released eight solo studio albums. Just one year later she would be the first woman in country music to achieve a certified gold album for Don’t Come Home a Drinkin’ (With Lovin’ on Your Mind). But a “little girl singer” was not considered a true solo act. She was there to support and round out the male stars of a show. The “girl singer” moniker was used by her male colleagues and by emcees as a way to separate and diminish the achievements of women in the industry.
I never thought I’d experience the likes of Rancho Grande in Monticello, a Deep South hamlet named for Thomas Jefferson’s Virginia manor (gleefully pronounced with a soft “c”) and about as cosmopolitan as a Baptist men’s prayer circle.
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.
The lounge’s changes reflect those of Trenton, which has been hit by deindustrialization, white flight, falling property values, a cratering tax base, budget cuts, and a drop in educational resources. There is probably a recovery formula for the rest of the city somewhere in the tiny fragment of an integrated, prospering populace that materializes for the Candlelight Saturday Sabbath with its transubstantiation of mouthpiece, breath, drum skin, string, and inner ear stereocilia into camaraderie.
A kind of connective tissue linked my country’s most African city with an African moment that seemed stunningly American. The pallbearers danced, the band played, the mourners walked and swayed alongside while men and women pressed yet more naira bills on the sweat of our bodies—a symbol of respect and goodwill.
I wake from a dream in which I am back at military training, among the classrooms and the clash of Claymores, the hot wake of wind from the report of rifles. Booted feet echo through the hallways, and forced voices call cadence while the light bends in the shockwave of bombs.
“They were brothers in music,” Ursula Covay said. “They wrote together, hung out together, traveled together, fought together, loved together, and made deals together.” That’s the word most of the children of the Soul Clan use today to describe their fathers’ bond. Brothers.
She watched the Kitler closely, but it mostly slept, waking only when she played the Police’s “Message in a Bottle” while making her morning coffee. When Sting got to the part about sending out an SOS, it lifted its furry head, twitched its ears, and stared plaintively, ready to help.
Amid the chorus of opinions and think pieces, the loudest, most eloquent voice was Mayor Landrieu’s, immortalized in a speech he delivered on May 19, 2017. The remarks were meant to unify the city after a divisive period, but they were also meant to explain, from start to finish, the position he had taken from the beginning. “There is a difference between remembrance of history and reverence of it,” he said.