Musically, there continues to be a deep stylistic overlap between country and soul. Some of the biggest country stars of today utilize the sounds and songs of R&B, while many contemporary soul and hip-hop artists (particularly from the South) bring the characteristics of country onto their records. Then there are the folks in the middle—many of whom, like Jason Isbell or Valerie June, are from the triangle—who draw from both traditions and blend them together in new and interesting ways. It remains one of the deepest wells of American music.
Contemporary documentary projects such as StoryCorps and Humans of New York thrive today in a spirit similar to that which led the vision of the Federal Writers’ Project and These Are Our Lives. They remind us that every life has a story, and every story matters.
It is generally known that the American banjo’s origins trace back to West Africa and a gourd-like instrument the gnomi, among other names. However, the plantations were something of an incubator for music of the African American slaves in a variety of forms: the fiddle, learned at the plantation house; the call-and-response work songs from the toil of the plantation fields; spirituals stemming from church worship—often clandestine services or camp meetings with hidden messages of freedom’s call; and the hush lullabies sung by mammies to their babies, and sung with irony to the children of the plantation overlords.
In Scotland, Ulster and Appalachia, the songs have always been viewed as more important than any one individual singer. The anonymous authorship of much of the repertoire meant that no one questioned the fact that people often had their own family versions of ballads, or that they varied in different geographical areas. The tradition of singing and passing songs on has had an unbroken momentum across time and place. In fact, the urge to make music and share it has been even more vital than the repertoire itself. Like any good story, a good song (and the ballads are all stories after all) will live on. It’s the same with strong melodies: they also often have independent lives and may be paired up with many songs and different dances. No one owns this stuff. It belongs to everyone.
Southern cuisine was a key component in historic preservation efforts in the early twentieth century to promote and sell the South and its racial mores to both tourists and locals. Through constructed memories of southern food from the plantation to the mountain South, sophisticated campaigns were launched to promote the “taste” of the Old South in Williamsburg, Virginia, the Lowcountry flavors of Savannah and Charleston, the fashionable Creole cuisine of New Orleans, and the “authentic” “hillbilly” and “Highlands” foods of the mountain South.
To celebrate Tobe’s seventy-fifth anniversary, historian Benjamin Filene, director of public history at UNC Greensboro, will moderate a panel called “Voices of Tobe,” featuring special guest appearances by several individuals from Tobe, their descendants, and members of their community.
When NPR first partnered with me in presenting The Thistle & Shamrock®, we talked about using my radio show to open a doorway into a world of evolving Celtic music traditions for public radio listeners. I could never have imagined how far that door would swing open my way, too, helping inspire my search for the depth of connection that underpins our migration story in Wayfaring Strangers.
Claiming the South as Home was and still is a call to action and for reparations, but it is also an expression of black southern identity.
A worker in the Bank of America Corporate Center in Charlotte who asks you to “mash the button” for the elevator or to “he’p him tote the computer right yonder” would get a quizzical look or a patronizing chuckle for “talking country” in the towering edifice representing the second-largest financial center in the United States. But those who react in condescension may not realize that this way of speaking was the dialect norm in the city just a couple of generations ago—and probably in the residential home that once stood on this site. As one elderly Charlotte resident, born in 1919, recalled: “I remember when Discovery Place was just a little neighborhood store.”
Many white southerners were particularly concerned with the way history would present their side of the sectional conflict and how it would judge their advocates, such as Bryan. Thus controlling, in some way, what children were taught in schools actually carried a significant sub-agenda.
Monsanto officials shared with industrial customers (at least those who made inquiries) precisely the same knowledge that they pointedly denied in statements to the local news media.
We celebrate Southern Cultures’ 20th anniversary with a special omnibus ebook, The William R. Ferris Reader. Collected here for the first time are all 20 of Bill Ferris’s essays and interviews as they have appeared in the journal’s pages between 1995 and 2013, as well as an introduction to the collection by Ferris.
The idea that the South is (or can be, or should be) of interest solely to southerners is, I believe, a deeply problematic notion, one that perpetuates reductive and harmful ideas about the region.
When it was published in 1852, Harriet Beecher Stowe’s abolitionist novel Uncle Tom’s Cabin quickly became the most inflammatory, explosive, and politically significant literary text of the antebellum period. Adapted to the stage shortly thereafter, Uncle Tom’s Cabin’s moral fervor, emotional power, and iconic characters soon made it a theatrical institution.
Help us make a great book even better! We need your support to insert a CD of music in every copy of a forthcoming book about Scots-Irish music in Appalachia. Listen to a sample to hear what’s in store.