The First Guitar Heroine of Rock ‘n’ Roll

Sister Rosetta Tharpe was inducted into the Rock & Roll Hall of Fame during 2018 with an award for “Early Influence.” The Hall of Fame hailed her as one of the essential figures in the history of rock and roll” and said that “if she had not been there as a model and inspiration, Elvis Presley, Little Richard, Johnny Cash, Jerry Lee Lewis and other rock originators would have had different careers.”

“No one deserves more to be in the Rock & Roll Hall of Fame.”

Born in 1915, Rosetta Tharpe was a major star during the 1940s and 50s, sensationally filling arenas. In 1951, Griffith Stadium in Washington D.C. sold out, with 25,000 fans clamouring to attend her on-stage wedding. Her trail-blazing rock ’n’ roll tinged gospel performances, driven by her exceptional electric guitar work, sent audiences wild made her a major celebrity. She inspired the early generation of rock ‘n’ roll artists and Johnny Cash called her his favourite singer and biggest inspiration.

An early musical prodigy, Rosetta’s guitar chops were formidable. Reports from people who saw her play repeatedly used the phrase: “she could make that guitar talk.” She played the guitar with abandon, and yet still maintained control. There was power, excitement, pleasure and emotional release in her playing. Gayle Wild, her biographer, says that for Rosetta, the guitar was “an instrument of ineffable speech, of rapture beyond words.” Etta James was blown away by her playing, saying, “she payed guitar kind of like T-Bone Walker, in a real “bad” groove.” One musical director in New York said,

“She could do runs, sequences, arpeggios, and she could play anything. You could say something and she could make that guitar say it…I mean she could put that guitar behind her and play it: she could sit on the floor and play it, she could lay down and play it. And that made the people just go berserk.”

Rosetta was raised by her mother Katie and grew up immersed in the black Church of God in Christ, where Rosetta began to sing and play from an early age. By the time she was a teenager, she and her mother were touring the gospel circuit in the northern Midwest, where tent and revival meetings shaped her musical techniques, learning how to project over shouting, crying and singing worshippers, and developing a guitar playing style that enabled her to be heard and her playing seen by the congregation. Her trademark style of lyrical improvisation was likewise developed at this time.

After leaving the church for a period of time and making it big in the jazz clubs of New York City during the Swing Era (she became known as the “swinger of spirituals”) and playing with the likes of Duke Ellington, Cab Calloway and Louis Armstrong, Rosetta returned to her sanctified roots as Sister Rosetta Tharpe, developing a successful career that was both career and calling.

Rosetta’s faith was a constant throughout her life, singing her gospel songs like Precious Memories and Didn’t It Rain, right up until her death. At her funeral, the eulogy said that, “she always testified of God’s goodness to her and he undying love for Him. She suffered a lot but she realized that if we suffer with Him we shall also reign with Him.”

No doubt it was that faith that sustained her during the struggles she had during her life, both as an African American and as a woman. She lived and performed during the Jim Crow era in America, where for black artists, pervasive racial discrimination and police harassment was a deeply resented fact of life. As she toured, she could not eat at most restaurants, stay in most hotels or use public toilets. To get around the problem of restaurants not serving black people, she employed a white chauffeur, who, when they had an emergency need for food when travelling, would go into the restaurant and buy food for the whole group. She sings, in her release of “Trouble in Mind” in 1941, “When you see me laughin’, I’m laughin’ just to keep from crying,” poignantly conveying the pain of the black community.

She also suffered a considerable amount of domestic abuse. Her first husband, Tommy Tharpe, was a preacher who benefited greatly from his association with Rosetta, but he was unfaithful to her and beat her. She married Foch Allen, after her divorce to Tharpe in 1943, but he proved to be both unsupportive to her career and abusive, interested only in what he could get out of her. Her third husband, Russell Morrison, whom she married in a fabulous stadium wedding, exploited her financially, insisting on her performing towards the end of her life when she was very ill.

It’s a familiar story with women artists, maybe particularly black women artists – Billy Holliday, Aretha Franklin, Tina Turner, Mariah Carey, Whitney Houston, Rihanna. As Zora Neale Hurston put it in Their Eyes Were Watching God “De n***** woman is de mule uh de world so fur as Ah can see.” Rates of domestic abuse are bad enough generally, but black women suffer from much higher rates of death from domestic violence than others. Unbelievably, the state of Mississippi still refuses to make domestic violence and other abuse grounds for divorce. What a disgrace. Sadly, as music journalist Jim De Rogatis said in a 2013 interview, “Nobody matters less to our society than young black women. Nobody.”

Yet Rosetta had the strength of will and personality to rise above the enormous obstacles and set-backs she faced. Armed with her faith, her huge talent and her charisma, she paved the way, howling and stamping and wielding a mean electric guitar, for the rock ‘n’ roll artists who would follow her and lived a life that continues to reverberate and influence right up to the present.

Read the biography of this remarkable woman: Gayle F. Wald, Shout, Sister Shout: The Untold Story of Rock-and-Roll Trailblazer, Sister Rosetta Sharpe.

 

And for a fine collection of her songs: The Absolutely Essential 3 Cd Collection Box Set

And check out this terrific cover of the Tommy Dorsey song that Rosetta made her own, by Brooks Williams and Hans Theessink.

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40% off The Gospel According to the Blues

The Gospel According to the Blues dares us to read Jesus’s Sermon on the Mount in conversation with Robert Johnson, Son House, and Muddy Waters. It suggests that thinking about the blues–the history, the artists, the songs–provides good stimulation for thinking about the Christian gospel. Both are about a world gone wrong, about injustice, about the human condition, and both are about hope for a better world. In this book, Gary Burnett probes both the gospel and the history of the blues as we find it in the Sermon on the Mount, to help us understand better the nature of the good news which Jesus preached, and its relevance and challenge to us.

“The Gospel According to the Blues is at once a primer in American music, culture, and race and religious history. Gary Burnett moves deftly from lyrics to theory and back again, from Blind Lemon Jefferson to the insights of contemporary scholarship. Highly readable, thoroughly researched, and with deep respect for the art form on every page. For best results, read with scratchy vinyl recordings of the masters as accompaniment.”

Michael J. Gilmour, Providence University College, Otterburne, Manitoba, Canada

Order at: Wipf and Stock quoting LABOR40

 

Ry Cooder’s searing critique of false religion

Ry Cooder has been making music and recording for the past 50 years and his latest album, The Prodigal Son, his first for six years, has been hailed as “destined to become an instant classic” (Daily Telegraph), the produce of a “musical mastermind” (Rolling Stone) and “completely fresh and contemporary” (NPR). MOJO declared it “A career-high.”

It is, indeed, something of a masterpiece – perhaps remarkable, in that it is a collection of gospel songs and the artist himself makes no claim to belief. But this is music that Cooder has always loved. “I’m not religious,” he says, “but I always felt drawn to these songs. There’s some kind of reverence mood that takes hold when you play and sing.” For Cooder reverence means “being a conduit for the feelings and experiences by people from other times, like when you stand in an old church yard and let the lonely tombs talk to you…I think any creative artist has to have a sense of a truth or force beyond the visible.”

These are songs that will speak to anyone, believer or unbeliever. The arrangements, musicianship and feeling – and the songs, what a collection of songs – are spiritually powerful. There’s humanity, decency, inspiration, hope in these songs, that anyone can feel. If you are a person of faith, however, you’ll find an extra dimension of faith, encouragement and challenge here too.

All of this much needed, of course, in these days of political bitterness, disregard for the truth, corporate greed, and desperate social inequality and injustice. So thanks, Ry, for putting the spotlight on the spiritual values that can ground us and help make us human again.

71-year Cooder plays guitar, bass and mandolin in what is mostly a carefully curated selection of blues and gospel from the early 20th Century. There are three Cooder originals, Shrinking Man, Gentrification and Jesus and Woody, the latter bemoaning the current state of the world and imagining Jesus telling Woody Guthrie “Guess I like sinners better than fascists, And I guess that makes me a dreamer too.”

Source: https://rycooder.com

Cooder’s reworking of other songs include Carter Stanley’s Harbour of Love; Blind Roosevelt Graves’ I’ll Be Rested When The Roll Is Called; You Must Unload by Blind Alfred Reed; Straight Street by The Pilgrim Travelers; William L Dawson’s, In His Care; and two songs by Blind Willie Johnson, Nobody’s Fault But Mine and Everybody Ought to Treat  A Stranger Right (“Blind Willie’s music is pure trance, it’s not 12-bar blues or any suchlike…In steel guitar heaven, I felt Willie looked down and saw that was good,” says Cooder. (Mind you I’m not so sure Willie would have been happy about Ry slipping in those couple of lines which adds Buddha to Jesus in Nobody’s Fault But Mine.)).

The choice of songs is masterful, and the treatment of each brings them bang up to date, without losing their original intent or spirit.

One of the most powerful songs on the album us You Must Unload, written by Blind Alfred Reed, who was recorded, along with The Carter Family and Jimmie Rodgers, at the famous 1927 Bristol Sessions (The “Big Bang” of modern country music).

The song mercilessly challenges “fashion-loving, money-loving and power-loving” Christians – arguably broad swathes of self-proclaimed believers in North America and Europe – and tells them they must “unload.” Anyone who has read their New Testament scriptures would recognize the voice of John the Baptist here, with his fiery denunciation of religious self-satisfaction, or indeed, Jesus, with his searing critique of acquisitiveness and love of money. The Old Testament prophets, too, from which John and Jesus took their cue, were unflinching in their lambasting of those who were content with religious observance but yet oppressed the poor, sought power and preferred a nice glass of wine with their feet up to helping their neighbour – go and read the eighth century prophet Amos and you’ll see what I mean.

The song starts with an amusing dig at the fashion conscious whose obsession with “jewellry encrusted high heel shoes” bars them from the joys of heaven. They sure give Ry the blues. And Jesus too.

Then there’s the money loving Christians who don’t pay their way, who think making it in the kingdom of God is easy. Pretty damning of the way a lot of us Western Christians live, isn’t it, indistinguishable from the pushing and shoving and acquisitiveness that is the hallmark of life these days. The urge for more, bigger, better, more choice. And we want it all for ourselves – cut those taxes, let those poor people stand up on their own two feet.

And then the last verse – taking aim at those power-loving Christians. Power is such a seductive thing. As if political power were somehow linked to the Kingdom of God that Jesus talked so much about. But Jesus said his kingdom wasn’t “of this world,” meaning that it wasn’t like the kingdom of Caesar or America or wherever – it isn’t based on violence, the threat of violence, money, or influence. It’s based on love, compassion, generosity. That’s why Christianity was so successful in the first three centuries before it got entangled with government and the trappings of power. Christians lived out the counter-cultural values of love and self-giving service, devoid of political power, and yet ended up attracting huge swathes of the Empire to follow Jesus. Which is what gives the lie to the support for the 45^th President of the United States by so many so-called evangelical Christians. Do they understand the message of the person they purport to follow, if they are prepared to sacrifice values of compassion, love for the stranger, truth, and human decency for the passing gratification of temporary political power? What happened to taking up the cross and following the compassionate, justice-announcing Jesus? Wherein, paradoxically, is to be found the real joy of life.

All of which makes Blind Alfred Reed’s song and Ry Cooder’s fresh interpretation so relevant and compelling right now. It strikes at the heart of a false religion that somehow feels that money and power are compatible with the gospel. They’re not. Thank you Ry for this timely reminder.

The Devil’s Music: How Christians Inspired, Condemned, and Embraced Rock’n’Roll

Randall J. Stephens, The Devil’s Music: How Christians Inspired, Condemned, and Embraced Rock’n’Roll, (Harvard, 2018)

Randall Stephens has given us a riveting account of the way in which rock music impacted the Christian world in the United States, since its emergence in the 1950s. It’s well researched and detailed, and is expansive in its scope, covering the relationship between early rock ’n’ roll and Pentecostalism, the racism inherent in early Christian reactions to the new music, the resistance of conservative religion to the Beatles and other 60s developments, and then the emergence of Jesus rock, morphing into Contemporary Christian Music and the various reactions to that.

The book is well written and never dull, deftly exploring what has been a complicated relationship between rock and fundamentalist and evangelical religion. Along the way we get something of a history of evangelical Christianity in America over the past 60 years, including the distinction between fundamentalists, evangelicals and charismatic/neo-Pentecostals, and the way in which these groups saw themselves over against the prevailing culture in the United States. I liked the quotation from Duke and Notre Dame historian, George Marsden, which Stephens mentions (albeit noting that it doesn’t tell the whole story): “a fundamentalist is an evangelical who is angry about something.”

When rock ’n’ roll first emerged, fusing blues, gospel, rhythm and blues, and country in the 1950s, American Christians viewed it as sinful, deranged, demonic, the “devil’s music.” Yet by the late 60s and early 70s, large numbers of conservative Christians had embraced rock music as a means of evangelism and praise to God. Stephens skilfully tracks this trajectory and is able to demonstrate that “much of what animates evangelical churches in the twenty-first century comes directly from the unlikely fusion of Pentecostal religion, conservative politics, and rock and pop music.”

Sister Rosetta Tharpe

Randall begins by tracing the development of rock ‘n roll from its roots in southern Pentecostalism. The hard-driving, powerful music in the worship of holiness and Pentecostal services gave rise to such popular performers as Sister Rosetta Tharpe, the Godmother of Rock and Roll, with her guitar-fuelled gospel. From a background in Pentecostal religion came major figures like Johnny Cash, Little Richard, Jerry Lee Lewis, and, of course, most importantly of all, Elvis Presley. Presley not only appropriated the rhythms and beat of his white Pentecostal background, but integrated black gospel into his style of singing and performing. Such integration was anathema to white southern evangelicals in the 50s who objected to the “jungle music” and “voodoo rhythms” of rock ‘n roll.

We then have a fascinating chapter entitled “Race, Religion, and Rock ‘n’ Roll,” where Randall explores the racist nature of white southern Christian reactions to the new music that was capturing the hearts of the nation’s youth. Fears about vulgarity, sexual licence, communist plots, and drinking and dancing combined with the worst of racial prejudice to fuel a fundamentalist loathing of rock ‘n’ roll.

The arrival on the scene of the Beatles in the 1960s is the subject of Randall’s next chapter. Long hair, an emergent youth culture, drugs and androgynous clothing, along with the youth hysteria that greeted the Beatles in America drew the ire and condemnation of church leaders. Billy Graham, in 1968, bemoaned the worldwide “moral deterioration,” which was a clear sign of the approaching apocalypse. Randall takes us through the fall-out in the Christian world of John Lennon’s “We’re more popular than Jesus now” remark through to the beginnings of some soul-searching amongst evangelicals about how they needed to relate to a younger generation.

The next phase of the story is the emergence of Jesus rock and its morphing into Contemporary Christian Music, and the various reactions to it. Randall does an excellent job of catching the spirit of the time in the early 70s when some Christians, led by people like Larry Norman, began to express their faith in the medium of rock music. “Why should the devil have all the good music?” Norman asked. Or indeed, long hair and hippie attire. Even Billy Graham began to wear his hair longer, as folk and rock music were increasingly incorporated into church youth events. Professional rock and pop performers flourished, including Norman, Barry Maguire, Phil Keaggy, Chuck Girard and Cliff Richard, and mainstream performers like Johnny Cash, Pat Boone and eventually, at the end of the 70s, Bob Dylan proclaimed the gospel in their songs.

All of this provoked a furious fundamentalist reaction with figures liked Jerry Falwell, Tim LaHaye and Jimmy Swaggert fulminating against “a musical revolution that integrated aggressive music and aggressive sex” which ought never to be mixed with the gospel. Notwithstanding this, by the 1990s, Christian pop music and rock-infused worship music had broadly infiltrated the evangelical church and Contemporary Christian Music made up a respectable share of the total recording market, returning huge revenues to successful bands through sales of recordings and merchandise.

Randall closes this fascinating study with a short review of bands and artists with a Christian outlook which have gained critical and popular acclaim, including some that attempted to crossover from a Christian market to a more general one. He notes the Christian background and motivation of U2, and amusingly recounts the late 1990s foray of crooner Pat Boone into the heavy metal arena.

The Devil’s Music is a highly engaging examination of the struggles of American evangelicalism with the emergence and mainstreaming of rock music that gives us an important insight into the nature of the modern form of this type of Christianity, its values and fears. It’s a remarkable story of shock, opposition, accommodation and finally embrace which anyone interested in both the recent history of the church or that of rock ‘n’ roll will thoroughly enjoy.

[Randall Stephens has included a great Spotify playlist based on the book here]

Mavis Staples at Union Chapel, London – 7 Things We Learned.

Rock and Roll Hall of Fame and Blues Hall of Fame inductee, Mavis Staples has had a remarkable career. She sang with her family band which moved from their church roots in the 50s to the vanguard of the Civil Rights movement in the 60s, before becoming a commercially successful R&B group in the 70s. Turning solo, Mavis recorded with Prince and in the last twelve years or so, has re-invented herself as a rootsy, bluesy, Americana artist, with a heavy dose of gospel. Her latest album, If All I Was Was Black addresses the broken heart of today’s America, suggesting that, despite the racism, violence and lying, redemption is possible. Mavis Staples wants to “Bring us all together as a people – that’s what I hope to do. You can’t stop me. You can’t break me. I’m too loving,” she says. “These songs are going to change the world.”

Down at the Crossroads caught her show in Union Chapel, London. Here’s what we learned:

1. Mavis Staples is a lovely person. That’s it. No qualifications. She loves her band, she loves performing and she loves her audience. And it showed from the moment she breezed onto the stage to warm applause and cheering at Union Chapel.

 

2. Union Chapel is a wonderful concert venue in north London. It’s a working church which hosts gigs by major artists and recording sessions, and has fantastic acoustics. Nobody is very far from the artist which gives the whole things a wonderful, intimate feeling. You can sign up for dinner before a gig and so get in early to nab your seat – and contribute to the church’s homeless ministry by so doing.

 

3. Mavis’s first song set the stage for the rest of her set – she sang about “love and peace,” and invited the audience to “take my hand.” “I got people who love me,” she sang, in that unmistakable voice which can rasp, croon, scat or belt it out, as the need may be. You begin to feel the love, forgetting for a while Trump, Brexit and all the other stuff that has been annoying you. We ended up, most of us strangers, holding each other’s hands and beaming like children.

 

4. Love and peace for sure – but also, she said, she was there to bring us some “joy, happiness, inspiration and positive vibrations.” And that she did for about 75 glorious minutes (too short, Mavis, but then you have just turned 79, sorry for bringing that up!).

5. And the joy and inspiration clearly comes from Mavis’s Christian faith – she unabashedly gave us the old blues song, Death Comes Creeping (covered by a host of artists, including Mance Lipscomb, Fred McDowell and Bob Dylan) – asking “whatcha gonna do when death comes creeping at your door?” Followed up by Far Celestial Shore, with its “jubilation, joy and exaltation when I see my lord.”

 

6. That faith is no other-worldly faith, but one that is driving for change here and now. She talked about working for justice in the 1960s, inspired by Rev Martin Luther King Jr., and about needing to continue that work, especially at the moment. “I’m thinking about going up to that White House,” she said, to the biggest cheer of the evening. Go for it Mavis!

 

7. Her five-piece band was everything you’d expect from long-time collaborators. Guitarist Rick Holmstrom treated us to a wonderful virtuosic display in a variety of styles, rewarded along the way by a fist bump from Mavis, and singers Donny Gerrard and Vicki Randel rounded out the sound, allowing Mavis to let her vocals soar with freedom.

A glorious, inspirational evening – keep going, Mavis, we love you!

Paul Thorn in Conversation: paying tribute to his gospel roots

Paul Thorn has just released his 13^th album, Don’t Let the Devil Ride. It’s an unabashed album of gospel music, with Paul and his band, and a group of top notch collaborators including the Blind Boys of Alabama, the McCrary Sisters, Bonnie Bishop and New Orleans’ Preservation Hall Jazz Horns in scintillating form. It’s heady stuff, rockin’ gospel music with a wonderful, upbeat spirit. “This is the culmination of my whole life in music, coming back to my gospel roots,” Paul says, “I want to help lighten your load and make you smile.”

He goes on: “One of things that I take a lot of pride in is that I love everybody, and what I learned in church paid dividends. When I’m up there entertaining it’s also a glimpse of what my life has been and how gospel music has molded me into who I am.”

Who he is, is a class Americana act – great singer, guitar player and song writer with a quick sense of humour, who has shared a stage with Robert Cray, Bonnie Raitt, Sting, Jeff Beck and Huey Lewis, to name a few. But he’s also a thoroughly nice guy who’s happy to sign autographs and pose for photos with fans at his shows and who feels he owes a debt of gratitude to his mom and dad.

Down at the Crossroads was able to catch up with Paul in Savannah, Georgia, before his gig that night with the Blind Boys of Alabama.

DATC: Hi Paul. Thanks for talking to us today. We were very excited to listen to the new album – it’s been on constant play in my car over the past few days. So, congratulations on that – it really is outstanding. And it’s basically a gospel album – tell us why you wanted to make a record like this.

Paul: Well I grew up the son of a Pentecostal minister and I grew up singing to this type of music. My family are white people, but we always went to the black churches a lot and we worshipped with them, and I just love the black style of gospel music. That’s what I was drawn to and I always had it in my mind that some day I wanted to do a gospel record, and I just thought that this was the right time to pay tribute to my roots – and that’s what I did.

DATC: That’s interesting – going back to your boyhood, what was it like for white people going to a black church in Mississippi back then?

Paul: Truth be told, there were two types of churches growing up. The black people had their own church and the white people had theirs, and we each had a different style of worship. But my family would go visit the black churches and we’d worship with them, and that’s where the music got me, man. White churches did more of a country and western style – which I do like too! – but the black music really got into me, I just loved it.

DATC: There’s always been a bluesy, gospel feel to your music, Paul, hasn’t there?

Paul: That’s exactly right. I live in Tupelo Mississippi which is the birthplace of Elvis Presley, and people always ask me what my influences were and they expect me to say somebody famous. But it’s really not – my biggest influences were people nobody’s heard of, people who sang in church. You know there was a spirit to what they did; it didn’t bother me that they weren’t famous, I was being touched in my heart by the sounds I was hearing.

DATC: So, how did you go about choosing this collection of songs? They’re all old gospel songs, spirituals and others from the African American tradition. How did you pick these songs?

Paul: Well, one thing I did not want to do; I didn’t want to sing gospel songs that had been done a lot. There are a lot of great gospel songs like Amazing Grace or I’ll Fly Away – but too many people have done them, so we just dug around – listed to old records, searched the Internet, we tried to find songs that were good gospel songs, but more obscure. Some of the songs were so obscure we weren’t even able to find out who wrote them. They’re songs that have been forgotten. So that’s how we chose them, we wanted songs that weren’t as familiar.

DATC: You know, one of the songs I was listening to today, The Half Has Never Been Told – your version is terrific – but I remember as a boy singing the original 19^th century Philip Bliss hymn. I haven’t heard that song for 40 odd years, so it took me back!

Paul: Yeah, I wanted these songs to be fresh for a new generation of listeners who’ve never heard these songs.

DATC: And I love the version of You Gotta Move which you’ve changed from Mississippi Fred McDowell’s slow blues into a fantastic upbeat celebration. What’s that song about and why did you give it this sort of treatment?

Paul: Well that’s a good question. I think that song can be what you want it to mean. You got to move could mean get up and dance and rejoice and feel good. It could mean stop being lazy and get up and do some work! It could mean anything. It could mean you’re fixing to die. When you say, when the Lord get ready, it could mean the grim reaper’s coming to take you out. It could mean anything – that’s what I like about it; I want the listener to make it mean what it means to them. It’s got multiple meanings and it’s a good song for that reason.

DATC: I’ve always thought of that song as a resurrection song. You know, the policeman, the woman on the street – everybody’s in the same boat, but in the last day when God moves them bones, everybody’s the same.

Paul: Yeah, exactly right, That’s a strong message. We’ll all the same – whoever you look up to the most in life, your hero, whoever that may be, you have to understand, that person is very flawed. We’re all flawed. Nobody is all good and nobody is all bad. That’s the thing I think this record also says – we’re all in it together.

DATC: That’s interesting. Because the last song, the title track Don’t Let the Devil Ride taps into that old struggle between good and evil, often played out on an individual level. Which you see in a lot of the old blues songs and in the lives of some of the old blues artists.  But that’s a struggle I guess we all face.

Paul: You know the hardest thing in life is doing the right thing. It’s easy doing the wrong thing. Doing the wrong thing is fun! When I think of Don’t Let the Devil Ride I think of temptation. In my world, I guess the strongest temptation for me, and for any man, is women. Know what I mean? My grandfather used to say, when the birds of temptation fly around your head, don’t let them build a nest.

DATC: Wise advice! Well, let me ask you this, Paul – your early history in the church, as I understand it, resulted in you getting thrown out. But here you are all these years later with a lovely dedication to your father and mother on the album sleeve, and saying what you learned in church paid dividends. Tell us how that works.

Paul: Well, you know, my mom and dad, when they got married they were very young, and they started singing gospel music and pastoring churches. They spent their entire lives serving God and serving others. And one of the things I learned from my Dad that has really served me well in life – there’s a lot of people you meet in life that are only nice to certain people, they pick and choose who they’re nice to benefit themselves, but my dad wasn’t like that, he was always a champion for the underdog. And…that’s what I wanna be.

DATC: That’s a great example to have in your life, for sure. Now you recorded the album at Sam Phillips Studio and FAME studio Muscle Shoals and Preservation Hall– 3 very historic locations. Tell us about that experience.

Paul: Well we just wanted to record this authentic music in authentic studios and there’s nothing more authentic than Sam Phillips Studio in Memphis and Rick Hall’s Fame Studio in Muscle Shoals. That’s as authentic as it gets. We recorded half the album at Sam Phillips and half at Fame, and PBS filmed the making of the album, they followed us to both studios. So it’s coming out as a documentary on PBS in May. It’s gonna be a great promotional tool for the record. But we wanted to record the record somewhere that had the spirit to match the music.

DATC: Yeah. It sounds great, And the production and the sound quality on the album is excellent. And you have some wonderful collaborators on the album – the Blind Boys of Alabama, the McCrary Sisters, Bonnie Bishop and the horns. What was it like working with those guys?

Paul: Oh man, it was awesome. The Blind Boys – I love those guys, they’re pros and they know more about gospel music than I’ll ever know, because they’ve been doing it longer than I have. And I like it, because they’re old enough to call me boy! I like that!

DATC: So, they are going to join you, and the McCrary Sisters as well, on some of the dates on your tour?

Paul: Yeah, I’m doing a show with the Blind Boys tonight. We’re going to take this gospel thing as far as we can take it. It’s off to a good start. I just found out yesterday that it debuted on the Americana chart at number 12 and next week it’s gonna be in the Top 100 Billboard chart in the United States. So we’re off to a really good start.

DATC: That’s great, Paul. How does this material go down with your audience, some of whom may have no interest in gospel music faith?

Paul: Well so far it’s gone over great. ‘Cause all of my fans that know me know that I grew up singing gospel music. And believe it or not, for years my fans have been asking me to cut a gospel record. You know, whether you’re a believer or not, the music is great. And when I go on stage, I’m not a preacher – I’m an entertainer. But I am sincere when I sing this music. And the fans love it! I haven’t heard one person say, why’d you do a gospel record? Actually they’ve all said, man, this is what we’ve been waiting on. So everybody wins!

DATC: The album is great, you’ve done a fantastic job. I wish you well for tonight and for all the rest of the tour. Paul, thanks very much.

Visit Paul Thorn here.

 

Taking wings: Mandy Brooks in Conversation

Mandy Brooks very fine album, Move On Up!, got considered for nomination for this year’s Grammys. Quite an achievement for a debut album. Daughter of a professional singer, Mandy has been performing with various bands since she was a teenager, including the Jimmy Scott Band. She’s recently formed a new band with Levi Lloyd, The Brooks Lloyd Band, one to watch out for. Down at the Crossroads chatted to Mandy about Move On Up!

DATC: Mandy, congratulations on your very fine Move On Up! album. It’s an album of mostly gospel songs with a distinctive bluesy feel to it. Tell us a bit about the background to the album and what you were trying to achieve?

Mandy: Thank you Gary! I love digging around in your “Down at the Crossroads” blog.  It’s gold mine for reference and resource of Gospel Blues. I am honored to be on “Best Blues Album 2017” list!

As far as what I was trying to achieve with the Move on Up album, I had put music on the back burner for about 15 years. I’m not sure if I put it on the back burner or it was just part of my process/musical journey. Even though I was not very musically active during that time, there was a lot of personal development and discovery going on that I think was naturally integrated into the creative process and expression.

One day my son said “Mom, I found these recordings of you singing and you are a good singer.”  “If you had a dream what would it be?” I said “I would make a CD.”  And he said “You should do it”.  So, my husband generously agreed to support it. He told me he was excited to help me create something that I could have as a keepsake and play for my grandkids.

But in the back of my mind I knew there was a lot more down in inside of me. I knew creating the CD would be just like opening a door to grow, connect with others and move on up in my circumstances.  My logo is a mockingbird taking flight.  That logo is very powerful imagery for me to keep strong and moving up.

Knowing that I had one shot at creating an album, I wanted to really make it count for something. I wanted express my faith in this album but not in a way that was preachy. I just wanted to express my faith in the context of revealing my views and my inner workings and create something that would hopefully bring people joy and encouragement.

DATC: You’ve done a really nice version of Bob Dylan’s Pressing On – very timely, given the release of his latest Bootleg Series, Trouble No More. Why did you choose this song?

Mandy: Music has been for me always a place, a physical space to go to.  When I go there I feel surrounded, understood and protected.  I feel like I have the freedom to express whatever emotion is going on for me and there is no judgment.  So, Pressing On for me is a song that I could sing in that space that gives me strength to keep moving forward through difficult circumstances to a higher calling and bigger reason. If I can press on then maybe someone else could be encouraged and feel like “She’s doing it, I can do it too.”

DATC: And you’ve a Blind Willie Johnson song and a Mississippi Fred McDowell song on the album too. Do you relate to these old blues masters?

Mandy: Even though these masters are of a different gender, race and generation I find them very relatable.  I think it’s the music that helps create bridges across these differences. They are singing about their struggles. They are down to earth and unpretentious.  They are singing to keep their faith alive and share their experiences, because there is healing and connection in expressing. And so yeah, I can relate to them.

DATC: Why do you think there is an enduring quality to the blues?

Mandy: Well the blues is the basis for almost all of American music over the past 100 years because it is relatable. It’s an expression of calling out from suffering.  I think a lot of times people don’t give each other or themselves permission to express, so in the blues gives a place for this. I think another enduring quality is that the blues is profound in its simplicity.

Blind Willie Johnson

DATC: And what about gospel blues – why do you think people still want to listen to Blind Willie Johnson and Rev Robert Wilkins and Rev Gary Davis and others like them, even though they are quite forthright with their gospel lyrics?

Mandy: Well, I think whether they believe intellectually or not with the words, that listeners resonate with the truth of the experience that is coming through their expression. That truth expressed is bringing the listener some kind of satisfaction and making a connection.

DATC: When you say that you “desire to sing the truth,” what do you mean by that?

Mandy: I desire to sing the truth on many levels.  I want to sing what is true to my experience.  I enjoy singing for fun, but I don’t feel like I’m really singing if I’m not expressing the truth of what is going on inside of me.  That could be the truth of my faith in my Saviour and it could be the truth of a really painful relationship I could be going through or the joy of just having a great time and letting go of troubles.  You know, being authentic.  I desire to be and give something authentic and to sing the truth or I feel like I’m not really giving anything of substance.

DATC: You’ve said, that “touching joy and pain through music brings a sweet freedom and healing.” Can you say a bit more about that?

Mandy: I’ve heard that in the West African Mandekan language there is a term, yere-wolo, that means, “to give birth to oneself.”  I feel that this album has been the starting point of that for me.  That I am coming back full circle.

I have been reborn for many years as a Christian, but this rebirth is taking place inside that context. I feel like for many years I did not have something to express and then it was like all at once I knew it was time. It has been an awakening for me and the vehicle for that is music. I feel like I am going back to my beginning and collecting all the experiences and giving birth to myself in this way.

Touching that joy and pain, as difficult as it is sometimes, keeps me alive and constantly discovering myself.  Through discovering myself, I feel like I am able to Move on Up through my circumstances and hopefully encourage other to do the same.

You know I know how it feels to be held down and feel like there is no way. I know what it feels like to not have a voice so I want others to know that they are not alone in feeling like that as well.  I want to share that through faith and relationship with God that he gives us the strength to “Press on” and “Move on Up.” I mean to say that I haven’t “arrived” anywhere. As much as I want to support and encourage others, I need the support, encouragement and relationship with others to keep pressing on and moving up.

Thank you for having me and for your support. I wish you the best with your work. I look forward to hearing updates from “Down at the Crossroads” in 2018!

DATC: Thank you Mandy!