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The birth of soul

March 4, 2016
· Martin Kelley
Via Wikipedia
Via Wikipedia

I recent­ly lis­tened to Solomon Burke’s 196 album Rock ‘n’ Soul. Def­i­nite­ly worth a lis­ten if like me he’s been off your musi­cal radar. I espe­cial­ly like Wikipedi­a’s account of how con­flicts over brand­ing and church pro­pri­ety led Burke and his record label Atlantic to coin the term “soul music.”

Almost imme­di­ate­ly after sign­ing to Atlantic, Wexler and Burke clashed over his brand­ing and the songs that he would record. Accord­ing to Burke, “Their idea was, we have anoth­er young kid to sing gospel, and we’re going to put him in the blues bag.“As Burke had strug­gled from an ear­ly age with “his attrac­tion to sec­u­lar music on the one hand and his alle­giance to the church on the oth­er,” when he was signed to Atlantic Records he “refused to be clas­si­fied as a rhythm-and-blues singer” due to a per­ceived “stig­ma of pro­fan­i­ty” by the church, and R&B’s rep­u­ta­tion as “the dev­il’s music.”

Burke indi­cat­ed in 2005: “I told them about my spir­i­tu­al back­ground, and what I felt was nec­es­sary, and that I was con­cerned about being labeled rhythm & blues. What kind of songs would they be giv­ing me to sing? Because of my age, and my posi­tion in the church, I was con­cerned about say­ing things that were not prop­er, or that sent the wrong mes­sage. That angered Jer­ry Wexler a lit­tle bit. He said, ‘We’re the great­est blues label in the world! You should be hon­ored to be on this label, and we’ll do every­thing we can – but you have to work with us.’”

To mol­li­fy Burke, it was decid­ed to mar­ket him as a singer of “soul music” after he had con­sult­ed his church brethren and won approval for the term. When a Philadel­phia DJ said to Burke, “You’re singing from your soul and you don’t want to be an R&B singer, so what kind of singer are you going to be?”, Burke shot back: “I want to be a soul singer.” Burke’s sound, which was espe­cial­ly pop­u­lar in the South, was described there as “riv­er deep coun­try fried but­ter­cream soul.” Burke is cred­it­ed with coin­ing the term “soul music,” which he con­firmed in a 1996 interview.

Betsy Blake and “He Lives!” at Pendle Hill

November 19, 2009
· Martin Kelley

A busy Quak­er week. On Tues­day I heard North Car­oli­na Friend Bet­sy Blake give a talk called “He Lives” at Pen­dle Hill, the sto­ry of how “Jesus has been her rock” to quote from the pro­gram descrip­tion. It was a great talk and very well received.

Bet­sy is a grad­u­ate of the Quak­er pro­gram at Guil­ford (so she was a
good fol­lowup for Max Carter’s talk this week­end) and she helped
orga­nize the World Gath­er­ing of Young Friends a few years ago. The talk was record­ed and should be up on the Pen­dle Hill short­ly (I’ll add a link when it is) so I’ll not try to be com­pre­hen­sive but just share a few of my impressions.

Bet­sy is the kind of per­son that can just come under the radar. She starts telling sto­ries, fun­ny and poignant by turn, each one a Bet­sy sto­ry that you take on its own mer­its. It’s only at the end of the hour that you ful­ly real­ize she’s been tes­ti­fy­ing to the pres­ence of Jesus in her life in all this time. Real-life sight­ings, com­fort­ing hands on shoul­ders fam­i­ly tragedy, intel­lec­tu­al doubts and expand­ed spir­i­tu­al con­nec­tions all come togeth­er like dif­fer­ent sides of the elephant.

One theme that came up a few times in the question-and-answer sec­tion is the feel­ing of a kind of spir­i­tu­al tired­ness – a fatigue from run­ning the same old debates over and over. It’s an exhaus­tion that squelch­es curios­i­ty about oth­er Friends and some­times moves us to fol­low the easy path in times of con­flict rather than the time-consuming & dif­fi­cult path that might be the one we need to be on.

The last time I was in the Pen­dle Hill barn it was to lis­ten to Shane Clai­borne. I’m one of those odd peo­ple that don’t think he’s a very good speak­er for lib­er­al Quak­ers. He down­plays the reli­gious instruc­tion he received as a child to empha­size the pro­gres­sive spir­i­tu­al smörgås­bord of his adult­hood with­out ever quite real­iz­ing (I think) that this ear­ly edu­ca­tion gave him the lan­guage and vocab­u­lary to ground his cur­rent spir­i­tu­al trav­els. Those who grow up in lib­er­al Quak­er meet­ings gen­er­al­ly start with the dab­bling; their chal­lenge is to find a way to go deep­er into a spe­cif­ic spir­i­tu­al prac­tice, some­thing that can’t be done on week­end trips to cool spir­i­tu­al destinations.

Bet­sy brought an appre­ci­a­tion for her ground­ed Chris­t­ian upbring­ing that I thought was a more pow­er­ful mes­sage. She talked about how her mom was raised in a tra­di­tion that could talk of dark­ness. When a fam­i­ly mem­ber died and doubt of God nat­u­ral­ly fol­lowed, her moth­er was able to remind her that God had healed the beloved sis­ter, only “not in the way we want­ed.” Pow­er­ful stuff.

The sounds at Pen­dle Hill were fas­ci­nat­ing: the sound of knit­ting nee­dles was a gen­tle click-clack through the time. And one annoy­ing speak­er rose at one point with an annoy­ing ser­mon­ette that I real­ized was a modern-day ver­sion of Quak­er singsong (lib­er­al Friend edi­tion), com­plete with dra­mat­ic paus­es and over-melodious deliv­ery. Fun­ny to real­ize it exists in such an unlike­ly place!

And a plug that the Tues­day night speak­er’s series con­tin­ues with some great Friends com­ing up, with North Car­oli­na’s Lloyd Lee Wil­son at bat for next week. Hey, and I’ll be there with Wess Daniels this May to lead a work­shop on “The New Monas­tics and Con­ver­gent Friends.”

Convergent Friends: Content not designed for our market?

April 24, 2009
· Martin Kelley

Hen­ry Jenk­ins (right) mix­es up the names but has good com­men­tary on the Susan Boyle phe­nom­e­non in How Sarah [Susan] Spread and What it Means. I’ve been quot­ing lines over on my Tum­blr blog but this is a good one for Quak­er read­ers because I think it says some­thing about the Con­ver­gent Friends culture:

When we talk about pop cos­mopoli­tanism, we are most often talking
about Amer­i­can teens doing cos­play or lis­ten­ing to K‑Pop albums, not
church ladies gath­er­ing to pray for the suc­cess of a British reality
tele­vi­sion con­tes­tant, but it is all part of the same process. We are
reach­ing across bor­ders in search of con­tent, zones which were used to
orga­nize the dis­tri­b­u­tion of con­tent in the Broad­cast era, but which
are much more flu­id in an age of par­tic­i­pa­to­ry cul­ture and social
networks.

We live in a world where con­tent can be accessed quick­ly from any
part of the world assum­ing it some­how reach­es our radar and where the
col­lec­tive intel­li­gence of the par­tic­i­pa­to­ry cul­ture can identify
con­tent and spread the word rapid­ly when need­ed. Susan Boyle in that
sense is a sign of big­ger things to come — con­tent which wasn’t
designed for our mar­ket, con­tent which was­n’t timed for such rapid
glob­al cir­cu­la­tion, gain­ing much greater vis­i­bil­i­ty than ever before
and net­works and pro­duc­tion com­pa­nies hav­ing trou­ble keep­ing up with
the rapid­ly esca­lat­ing demand.

Susan Boyle’s video was pro­duced for a U.K.-only show but social media has allowed us to share it across that bor­der. In the Con­ver­gent Friends move­ment, we’re dis­cov­er­ing “con­tent which was­n’t designed for our mar­ket” – Friends of all dif­fer­ent stripes hav­ing direct access to the work and thoughts of oth­er types of Friends, which we are able to sort through and spread almost imme­di­ate­ly. In this con­text, the “net­works and pro­duc­tions com­pa­nies” would be our year­ly meet­ings and larg­er Friends bodies.