It’s about grits and collard greens and real people crafting something honest
Monday, November 19th, 2007I give a lot of thought to why I find old, old-school R&B so moving. It’s technically a type of rock & roll, about which I’m having ever-more mixed feelings the older I get.
There’s something about it that resisted the juvenilization that beset most other forms of rock that have come down the pike since 1951. Beginning with the jump blues of Louis Jordan, Johnny Otis, Big Jay McNeely, Tiny Bradshaw et al, continuing through the great doo-wop of the early-to-mid-50s - The Robins, The Clovers, Billy Ward and the Dominoes, The Moonglows, The Drifters - and on into the golden age of soul - Ray Charles, Solomon Burke, Wilson Pickett, O.V. Wright, Sam & Dave, Ike & Tina, etc. - it sounds like music made by men and women, human beings who have not only accumulated some experience, but felt that experience work a lasting effect on their worldviews.
The gospel rasp that comes through all this music ties it to the sanctified strain in American music, so that there’s an undeniable acknowledgement of spirit in even the most secular, slinky, grinding examples of it. Its fervor is the most direct and raw articulation of that tension between the devil’s music and the inclination toward the sacred that had characterized blues going back to the days of Son House and Ishman Bracey.
It’s unmistakably American music, in a way that does us all proud. For all its immersion in a particular ethnic identity (something that was achieved without any self-consciousness or political overtones), there’s a white contribution to it that infuses it with a backwoods twang. See my Suite 101.com article “What Country and Southern Rock Owe To Classic Soul Music” for an in-depth look at this. Syd Nathan, Jerry Wexler, Sam Phillips, Jim Stewart and Estelle Axton, Quentin Claunch, Chips Moman and Steve Cropper were as important to the making of this music as anybody.
Finally, it’s one of the last forms of American music that is rooted in a sense of community. For all the waywardness and antics of many of the genre’s most legendary figures, they lived and worked in a milieu still defined by standards and norms tha came from bedrock civic institutions, beginning with the family (a much more intact unit in those days), and including the church, the school, and the neighborhood YMCA.
In my novel, High C at the Sunset Terrace, there’s a scene in which the protagonist, Marvin, is back in his hometown, off the road for a couple of days for Thanksgiving. He and his nephew Donny are standing in Marvin’s sister’s kitchen after the holiday dinner:
“So, is New York happening? A lot of good times?” asked Donny.
“What do you mean?” asked Marvin.
“Well, like parties, you know, lots of people, like The Avenue, only bigger,” replied Donny.
Marvin looked at Donny. “If you mean can you get anything you want any time of the day or night, the answer’s yes. But you need to know that most of it’s no damn good for you, and the rest of it yu need to keep a level head about. Now, I hope that answers your question.”
“Yes, Uncle Marvin.”
So the music is a thread in a social fabric. It doesn’t lend itself to solitary ipod consumption.
Oh, to see that kind of groove return to our culture.