The Grateful Dead’s “Ripple” Played By Musicians Around the World (with Cameos by David Crosby, Jimmy Buffett & Bill Kreutzmann)

Poet and Grate­ful Dead lyri­cist Robert Hunter penned some of the band’s best-known songs. Even if you’re only casu­al­ly famil­iar with the Dead’s vast cat­a­logue and even vaster labyrinth of live record­ings, you can prob­a­bly sing along to clas­sics like “Casey Jones” or “Box of Rain.” Both came about dur­ing the most pro­lif­ic phase of Hunter and Jer­ry Garcia’s col­lab­o­ra­tion on the coun­try-folk mas­ter­pieces Workingman’s Dead and Amer­i­can Beau­ty, released one after the oth­er in 1970.

Among these col­lec­tions of time­less tunes, one stands above the rest: “Rip­ple” is “per­haps the quin­tes­sence of both the band’s del­i­cate stu­dio mag­ic and the Garcia/Hunter part­ner­ship,” writes Jim Beviglia at Amer­i­can Song­writer. Hunter him­self, when asked about his favorite lyric, answered, “’Let it be known there is a foun­tain / That was not made by the hands of men.’ That’s pret­ty much my favorite line I ever wrote, that’s ever popped into my head. And I believe it, you know?”

The line popped into his head in Lon­don in 1970. Jer­ry Garcia’s melody arrived short­ly there­after. “We were in Cana­da,” says Hunter, “on that train trip [the Fes­ti­val Express, 1970] and one morn­ing the train stopped and Jer­ry was sit­ting out on the tracks not too far off, in the sun­rise, set­ting ‘Rip­ple’ to music. That’s a good mem­o­ry.” They debuted it right away, “in an acoustic set at the Fill­more West on August 19, 1970,” notes David Dodd at the offi­cial Dead site, “along with first per­for­mances of ‘Broke­down Palace,’ ‘Oper­a­tor,’ and ‘Truckin’.’”

What’s so great about “Rip­ple”? Where to start. “The Dead had damn near per­fect­ed the har­monies they used heav­i­ly on Workingman’s Dead,” Beviglia writes. “The ensem­ble voic­es on ‘Rip­ple’ pro­vide com­fort when the words evoke hard­ship.” Such is the bal­ance struck by the most beau­ti­ful­ly bit­ter­sweet of Amer­i­can folk songs, from “You Are My Sun­shine” to “Will the Cir­cle Be Unbro­ken.” The lyrics them­selves “evoke cos­mic wis­dom and seren­i­ty with­out ignor­ing the dark­ness on the fringes of even the most blessed lives.”

C’mon, the cho­rus is a freakin’ haiku…

“Each of us has our own indi­vid­ual path, for our steps alone,” Dodd writes of the song. “That might seem like a fright­en­ing thought, but I find the uni­ver­sal­i­ty of it a com­fort: we’re all in the same boat.” This truth is inescapable, whether we approach it philo­soph­i­cal­ly, con­tem­pla­tive­ly, or Bib­li­cal­ly, as the song’s vers­es seem to do (with allu­sions to William But­ler Yeats). What bet­ter illus­tra­tion of this theme than a col­lec­tion of musi­cians from around the world—some famous some obscure—playing the song alone togeth­er in Play­ing for Change’s excel­lent col­lab­o­ra­tion video above?

Among the famous names we have Jim­my Buf­fett, David Cros­by, David Hidal­go of Los Lobos, and Bill Kreutz­mann him­self. The joy this song evokes is unmis­tak­able on the faces of the musi­cians: no mat­ter who sings it, “Rip­ple” is a song that brings peo­ple togeth­er by remind­ing us that exis­tence is much vaster than our indi­vid­ual lives. Play­ing for Change has pre­vi­ous­ly brought togeth­er inter­na­tion­al musi­cians for oth­er clas­sic sing-along songs from the Amer­i­can (and Jamaican and Cana­di­an) pop­u­lar song­book. See more in the links below.

Relat­ed Con­tent:  

Icon­ic Songs Played by Musi­cians Around the World: “Stand by Me,” “Redemp­tion Song,” & More

Musi­cians Around the World Play The Band’s Clas­sic Song, “The Weight,” with Help from Rob­bie Robert­son and Ringo Starr

Musi­cians Around the World Play “Lean on Me,” the Uplift­ing Song by Bill With­ers (RIP)

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

When Punk & Reggae Fans Launched the “Rock Against Racism” Movement and Pushed Back Against Britain’s Racist Right (1976)

The UK of the late-70s was, in many unfor­tu­nate respects, like the UK (and US) of today, with far-right attacks against West Indi­an and Asian immi­grants becom­ing rou­tine, along with increased aggres­sion from the police. Enoch Powell’s inflam­ma­to­ry 1968 “Rivers of Blood” speech (denounced in the papers as a naked “appeal to racial hatred) ener­gized the far-right Nation­al Front. Nazi punks and skin­heads began vio­lent cam­paigns in the mid-70s. A very hot sum­mer in 1976 saw a riot at the Not­ting­ham Car­ni­val, when police attacked the West Indi­an fes­ti­val. Car­ni­val-goers fought back, includ­ing the Clash’s Joe Strum­mer and Paul Simenon, who describe the events below.

Strum­mer was inspired to pen “White Riot,” a call to arms for white punks against the police and far right, and the band moved increas­ing­ly toward reg­gae, includ­ing a cov­er of Junior Murvin’s “Police & Thieves.”

Into this boil­ing caul­dron stepped Eric Clap­ton to drunk­en­ly declare his sup­port for Pow­ell onstage in Birm­ing­ham and repeat­ed­ly chant the Nation­al Front slo­gan “keep Britain white!” In out­raged response, pho­tog­ra­ph­er and for­mer Clap­ton fan Red Saun­ders and oth­ers found­ed Rock Against Racism, pub­lish­ing a let­ter in the NME to recruit peo­ple to join the cause. The short note addressed Clap­ton’s glar­ing hypocrisy direct­ly: “Come on Eric… Own up. Half your music is black. You’re rock music’s biggest colonist.”

The let­ter artic­u­lat­ed the dis­gust felt by thou­sands around the coun­try. Paul Fur­ness, work­ing as a med­ical records clerk in Leeds at the time, found the anti-racist dec­la­ra­tion “pos­i­tive” and “life affirm­ing,” as he says in the short film at the top. He helped orga­nize the first Rock Against Racism car­ni­val in 1978 and was amazed “that there were thou­sands and thou­sands and thou­sands of peo­ple descend­ing on Lon­don. The excite­ment of it, just this real­iza­tion…. That you can change things, that you can could actu­al­ly make a dif­fer­ence.”

Cre­at­ed with the Anti-Nazi League, the April 1978 Rock Against Racism Car­ni­val in London’s Vic­to­ria Park was the moment “punk became a pop­ulist move­ment to be reck­oned with,” writes Ian Fort­nam at Clas­sic Rock. (Learn more in the doc­u­men­tary above.) “Nev­er before had so many peo­ple been mobi­lized for that sort of cause,” head­lin­er Tom Robin­son remem­bers. “It was our Wood­stock.” The Clash were there—you can hear their per­for­mance just above. It was, writes Fort­nam, “their finest hour”:

The Clash were on fire, feed­ing off of an ecsta­t­ic audi­ence and pre­mier­ing as yet unrecord­ed mate­r­i­al (even­tu­al­ly released on Give ‘Em Enough Rope the fol­low­ing Novem­ber) like Tom­my Gun and The Last Gang In Town. The show was a rev­e­la­tion.

The Rock Against Racism Car­ni­val brought togeth­er punk and reg­gae bands, and fans of both, start­ing a tra­di­tion of mul­ti-racial line­ups at RAR con­certs into the 80s that fea­tured X‑Ray Specs, the Ruts, the Slits, Gen­er­a­tion X, Elvis Costel­lo, Steel Pulse, Aswad, and Misty in Roots, among many oth­ers. “When you saw a band like ours jam­ming with Tom Robin­son or Elvis Costel­lo,” says singer Poko of Misty in Roots, who played more RAR shows than any oth­er band, “it showed that if you love music we can all live togeth­er.”

That mes­sage res­onat­ed through­out the coun­try and the sound sys­tems of the streets. At the first Car­ni­val, Fort­nam writes, “pha­lanx­es of police held back counter-demon­strat­ing skin­heads” while an esti­mat­ed 80,000 peo­ple marched through the streets chant­i­ng “Black and white unite and fight, smash the Nation­al Front.” Rock Against Racism became a mas­sive move­ment that did cre­ate uni­ty and pushed back suc­cess­ful­ly against far-right attacks. But it wasn’t only about the pol­i­tics, as pho­tog­ra­ph­er Syd Shel­ton recalls below. It was also a fight for what British punk would become—the music of fas­cism and the far right or a syn­the­sis of sounds and rhythms from the for­mer Empire and its for­mer colonies.

Relat­ed Con­tent:

“Stay Free: The Sto­ry of the Clash” Nar­rat­ed by Pub­lic Enemy’s Chuck D: A New 8‑Episode Pod­cast

Lon­don Call­ing: A New Muse­um Exhi­bi­tion Cel­e­brates The Clash’s Icon­ic Album

The Clash Play Their Final Show (San Bernardi­no, 1983)

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness.

Listen to Medieval Covers of “Creep,” “Pumped Up Kicks,” “Bad Romance” & More by Hildegard von Blingin’

All ye bul­ly-rooks with your buskin boots 

Best ye go, best ye go

Out­run my bow

All ye bul­ly-rooks with your buskin boots

Best ye go, best ye go, faster than mine arrow

If bard­core is a thing—and trust us, it is right now—Hilde­gard von Blin­gin’ is the bright­est star in its fir­ma­ment.

The unknown vocal­ist, pure of throat, pays heed to the fas­ci­nat­ing 12th-cen­tu­ry abbess and com­pos­er Saint Hilde­gard of Bin­gen by choice of pseu­do­nym, while demon­strat­ing a sim­i­lar flair for poet­ic lan­guage.

Von Blingin’s nim­ble lyri­cal rework­ing of Fos­ter the People’s 2010 mon­ster hit, “Pumped Up Kicks,” makes deft use of fel­low bard­core prac­tion­er Cor­nelius Link’s copy­right-free instru­men­tal score and the clos­est medieval syn­onyms avail­able.

For the record, Webster’s 1913 dic­tio­nary defines a “bul­ly-rook” as a bul­ly, but the term could also be used in a josh­ing, chops-bust­ing sort of way, such as when The Mer­ry Wives of Windsor’s innkeep­er trots it out to greet lov­able repro­bate, Sir John Fal­staff.

And as any fan of Game of Thrones or The Hunger Games can attest, an arrow can prove as lethal as a gun.

Song­writer Mark Fos­ter told Billboard’s Xan­der Zell­ner last Decem­ber that he had been think­ing of retir­ing “Pumped Up Kicks,” as lis­ten­ers are now con­vinced it’s a boun­cy-sound­ing take on school shoot­ings, rather than a more gen­er­al­ized attempt to get inside the head of a troubled—and fictional—youngster.

With school out of ses­sion since March, it’s an excel­lent time for von Blin­gin’ to pick up the torch and bear this song back to the past.

Dit­to the tim­ing of von Blingin’s ode to Lady Gaga’s “Bad Romance”:

I want thine ugly, I want thy dis­ease

Take aught from thee shall I if it can be free

No Celtic harp, wood­en recorders, or adjust­ment of pos­ses­sive pro­nouns can dis­guise the jolt those open­ing lyrics assume in the mid­dle of a glob­al pan­dem­ic.

(St. Hilde­gard escaped the medieval period’s best known plague, the Black Death, by virtue of hav­ing been born some 250 years before it struck.)

Von Blingin’s lat­est release is an extreme­ly faith­ful take on Radiohead’s “Creep”, with just a few minor tweaks to pull it into medieval lyri­cal align­ment:

Thou float’st like a feath­er

In a beau­ti­ful world

The com­ments sec­tion sug­gest that the peas­ants are eager to get in on the act.

Some are express­ing their enthu­si­asm in approx­i­mate olde Eng­lish…

Oth­ers ques­tion why smygel, eldrich, wyr­den or wastrel were not pressed into ser­vice as replace­ments for creep and weirdo..

To bor­row a phrase from one such jester, best get your requests in “before the tik­toks come for it.”

Lis­ten to Hilde­gard Von Blin­gin’ on Sound Cloud and check out the bard­core sub-red­dit for more exam­ples of the form.

Relat­ed Con­tent: 

Expe­ri­ence the Mys­ti­cal Music of Hilde­gard Von Bin­gen: The First Known Com­pos­er in His­to­ry (1098 – 1179)

Man­u­script Reveals How Medieval Nun, Joan of Leeds, Faked Her Own Death to Escape the Con­vent

1200 Years of Women Com­posers: A Free 78-Hour Music Playlist That Takes You From Medieval Times to Now

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine. Help con­tain the plague spread with her series of free down­load­able posters, encour­ag­ing cit­i­zens to wear masks in pub­lic set­tings. Fol­low her @AyunHalliday.

Hear Enchanting Mixes of Japanese Pop, Jazz, Funk, Disco, Soul, and R&B from the 70s and 80s

Franz Kafka’s unfin­ished first nov­el, pub­lished by his lit­er­ary execu­tor Max Brod as Ameri­ka, tells the sto­ry of a young Euro­pean exiled in New York City. He has a series of mad­cap adven­tures, winds up in Okla­homa as a “tech­ni­cal work­er,” and adopts the name “Negro.” Ameri­ka is a nov­el writ­ten by an artist who had nev­er been to Amer­i­ca nor met an Amer­i­can. His impres­sion of the coun­try came entire­ly from his read­ing. And yet, Kaf­ka leaves read­ers with an authen­ti­cal­ly vivid, last­ing impres­sion of the har­ried din of Amer­i­can life.

We may feel sim­i­lar­ly when watch­ing the films of Ser­gio Leone, who had nev­er seen the West when he start­ed mak­ing West­erns. Detached from their cul­tur­al ori­gins, West­ern tropes in the Ital­ian director’s hands reveal their arche­typ­al depths as avatars of law­less vio­lence.

Euro­peans have been dream­ing imag­i­nary Amer­i­c­as for hun­dreds of years. And giv­en U.S. pop­u­lar culture’s glob­al reach in the 20th cen­tu­ry, near­ly every place in the world has its own Amer­i­cana, an homage from afar made up of local ingre­di­ents. Nowhere, per­haps, is this truer than in Japan.

“Jazz and Japan shouldn’t mix,” notes Col­in Mar­shall in an ear­li­er post on Japan­ese jazz, quot­ing the book All-Japan, which alleges a lack of impro­vi­sa­tion in Japan­ese cul­ture. But they have mixed par­tic­u­lar­ly well, as you can hear in the 30-minute mix of 70s Japan­ese jazz above from Cof­fee Break Ses­sions, a YouTube chan­nel filled with intro­duc­tions to gen­res and styles from around the world. What’s more, jazz arrived in Japan as a dou­ble import, two steps removed. It “dates back to the 1920s,” writes Mar­shall, “when it drew inspi­ra­tion from vis­it­ing Fil­ipino bands who had picked the music up from their Amer­i­can occu­piers.” When Japan itself was occu­pied by U.S. sol­diers two decades lat­er, the coun­try already had a jazz tra­di­tion.

Japan­ese cul­ture has long since sur­passed the Amer­i­can influ­ences it absorbed to cre­ate hybrid gen­res Amer­i­cans have been furi­ous­ly import­ing at a seem­ing­ly expo­nen­tial rate. One of the newest such gen­res was actu­al­ly cre­at­ed by an Amer­i­can DJ, Van Paugam, who aggre­gat­ed a col­lec­tion of Japan­ese records into what he calls “City Pop.” In anoth­er Open Cul­ture post on this YouTube phe­nom­e­non, Mar­shall describes the music as “draw­ing influ­ences from West­ern dis­co, funk, and R&B, and using the lat­est son­ic tech­nolo­gies mas­tered nowhere more than in Japan itself.” Like Japan­ese jazz, city pop comes from music that began in the U.S. but become glob­al­ized and cos­mopoli­tan as it trav­eled the world.

Paugam char­ac­ter­izes his City Pop mix­es as infused with “themes of aus­tere feel­ings, melan­cholic vibes, and a sense of hav­ing mem­o­ries of liv­ing in a dif­fer­ent time and place.” The cul­tur­al dis­lo­ca­tion one might feel when lis­ten­ing to these songs comes from their uncanniness—they sound like hits we might have heard on top 40 radio, but their idioms don’t exact­ly click into place. This is espe­cial­ly appar­ent in the Cof­fee Break Ses­sions mix of late 70s, ear­ly 80s Japan­ese pop singers, above.

But there’s some­thing too provin­cial in call­ing City Pop—or the dis­parate types of smooth pop that fall under the designation—a Japan­ese take on Amer­i­can music, since Amer­i­can music is itself a hybrid of glob­al influ­ences. YouTube phe­nom­e­na like City Pop have them­selves become part of a uni­ver­sal inter­net pop cul­ture that belongs every­where and nowhere. Some­day every­one will expe­ri­ence the his­toric 80s pop music of Japan just as they’ll expe­ri­ence the his­toric 80’s pop music of every­where else: as part of what Paugam calls a “false sense of nos­tal­gia” for a past they nev­er knew. Hear more mix­es of Japan­ese pop, jazz, and funk over at Cof­fee Break Ses­sions.

Relat­ed Con­tent: 

A 30-Minute Intro­duc­tion to Japan­ese Jazz from the 1970s: Like Japan­ese Whisky, It’s Under­rat­ed, But Very High Qual­i­ty

Stream Loads of “City Pop,” the Elec­tron­ic-Dis­co-Funk Music That Pro­vid­ed the Sound­track for Japan Dur­ing the Roar­ing 1980s

How Youtube’s Algo­rithm Turned an Obscure 1980s Japan­ese Song Into an Enor­mous­ly Pop­u­lar Hit: Dis­cov­er Mariya Takeuchi’s “Plas­tic Love”

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Tom Morello Responds to Angry Fans Who Suddenly Realize That Rage Against the Machine’s Music Is Political: “What Music of Mine DIDN’T Contain Political BS?”

I, Danc­ing Bear,” a song by an obscure folk artist who goes by the name Bir­d­engine, begins thus:

There are some things that I just do not care to know

It’s a love­ly lit­tle tune, if maudlin and macabre are your thing, a song one might almost call anti-polit­i­cal. It is the art of solip­sism, denial, an inward­ness that dances over the abyss of pure self, navel gaz­ing for its own sake. It is Kaf­ka-esque, pathet­ic, and hys­ter­i­cal. I love it.

My appre­ci­a­tion for this weird, out­sider New Roman­ti­cism does not entail a belief that art and cul­ture should be “apo­lit­i­cal,” what­ev­er that is.

Or that artists, writ­ers, musi­cians, actors, ath­letes, or whomev­er should shut up about pol­i­tics and stick to what they do best, talk about them­selves.

The idea that artists should avoid pol­i­tics seems so per­va­sive that fans of some of the most bla­tant­ly polit­i­cal, rad­i­cal artists have nev­er noticed the pol­i­tics, because, I guess, they just couldn’t be there.

One such fan just got dunked on, as they say, a whole bunch on Twit­ter when he raged against Tom Morel­lo for the “polit­i­cal bs.”

That’s Tom Morel­lo of Rage Against the Machine, whose debut 1992 album informed us that the police and the Klan work hand in hand, and that cops are the “cho­sen whites” for state-sanc­tioned mur­der. That Rage Against the Machine, who raged against the same Machine on every album: “Bam, here’s the plan; Moth­er­fuck Uncle Sam.”

The poor sod was burned so bad­ly he delet­ed his account, but the laughs at his expense kept com­ing. Even Morel­lo respond­ed.

Why? Because the dis­grun­tled for­mer fan is not just one lone crank who didn’t get it. Many peo­ple over the years have expressed out­rage at find­ing out there’s so much pol­i­tics in their cul­ture, even in a band like Rage that could not have been less sub­tle. Many, like for­mer lever-puller of the Machine, Paul Ryan, seem to have cyn­i­cal­ly missed the point and turned them into work­out music. Morel­lo’s had to point this out a lot. (Dit­to Spring­steen.)

This uncrit­i­cal con­sump­tion of cul­ture with­out a thought about icky polit­i­cal issues is maybe one rea­son we have a sep­a­rate polit­i­cal class, paid hand­some­ly to do the dirty work while the rest of us go shop­ping. It’s a recipe for mass igno­rance and fas­cism.

You might think me crazy if I told you that the CIA is part­ly respon­si­ble for our expec­ta­tion that art and cul­ture should be apo­lit­i­cal. The Agency did, after all, fol­low the lead of the New Crit­ics, who exclud­ed all out­side polit­i­cal and social con­sid­er­a­tions from art (so they said).

Influ­en­tial lit­er­ary edi­tors and writ­ing pro­gram direc­tors on the Agency pay­roll made sure to fall in line, pro­mot­ing a cer­tain kind of writ­ing that focused on the indi­vid­ual and ele­vat­ed psy­cho­log­i­cal con­flict over social con­cerns. This influ­ence, writes The Chron­i­cle of High­er Edu­ca­tion, “flat­tened lit­er­a­ture” and set the bound­aries for what was cul­tur­al­ly accept­able. (Still, CIA-fund­ed jour­nals like The Paris Review pub­lished dozens of “polit­i­cal” writ­ers like Richard Wright, Gabriel Gar­cia Mar­quez, and James Bald­win.)

Then there’s the whole busi­ness of Hol­ly­wood film as a source of Pen­ta­gon-fund­ed pro­pa­gan­da, sold as innocu­ous, apo­lit­i­cal enter­tain­ment….

When it comes to jour­nal­ism, an ide­al of objec­tiv­i­ty, like Emerson’s inno­cent, dis­em­bod­ied trans­par­ent eye, became a stan­dard only in the 20th cen­tu­ry, osten­si­bly to weed out polit­i­cal bias. But that ide­al serves the inter­ests of pow­er more often than not. If media rep­re­sents exist­ing pow­er rela­tion­ships with­out ques­tion­ing their legit­i­ma­cy, it can claim objec­tiv­i­ty and bal­ance; if it chal­lenges pow­er, it becomes too “polit­i­cal.”

The adjec­tive is weaponized against art and cul­ture that makes cer­tain peo­ple who have pow­er uncom­fort­able. Say­ing “I don’t like polit­i­cal bs in my cul­ture” is say­ing “I don’t care to know the pol­i­tics are there.”

If, after decades of pump­ing “Killing in the Name,” you final­ly noticed them, then all that’s hap­pened is you’ve final­ly noticed. Cul­ture has always includ­ed the polit­i­cal, whether those pol­i­tics are shaped by mon­archs or state agen­cies or shout­ed in rap met­al songs (just ask Ice‑T) and fought over on Twit­ter. Maybe now it’s just get­ting hard­er to look away.

Relat­ed Con­tent:

The Pol­i­tics & Phi­los­o­phy of the Bauhaus Design Move­ment: A Short Intro­duc­tion

Hear a 4 Hour Playlist of Great Protest Songs: Bob Dylan, Nina Simone, Bob Mar­ley, Pub­lic Ene­my, Bil­ly Bragg & More

Love the Art, Hate the Artist: How to Approach the Art of Dis­graced Artists

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Is This the Most Accurate Fan Cover of the Beatles Ever? Hear a Faithful Recreation of the Abbey Road Medley

I once thought I might be from the last gen­er­a­tion to have spent a good part of their youth in front of a pair of speak­ers, play­ing their par­ents’ Bea­t­les records until they mem­o­rized every note. Abbey Road was a spe­cial favorite in our house. I must have heard the out­ro med­ley a hun­dred thou­sand times or more. Now that reis­sue vinyl is every­where, or some­thing resem­bling the orig­i­nal records, there are loads of peo­ple who can say the same thing—and loads more who have streamed Abbey Road on repeat until it’s seared into their mem­o­ries.

I ask those peo­ple now, young and old and mid­dle-aged, whose famil­iar­i­ty with Paul McCartney’s voice on “Gold­en Slumbers/Carry that Weight/The End” comes from this kind of obses­sive lis­ten­ing: do you think the cov­er ver­sion above post­ed on YouTube by Andy­Boy 63 sounds exact­ly like the record­ing made at EMI Stu­dios (renamed Abbey Road after the album) in 1969? Answer before lis­ten­ing to the orig­i­nal “Gold­en Slum­bers,” below. A fair num­ber of YouTube com­menters say they mis­took this for the album ver­sion or an out­take.

DUDE I THOUGHT I WAS LISTENING TO THE REAL THING I DIDNT REALIZE IT WAS A COVER!!! YOU SOUND JUST LIKE PAULIE

By far the most accu­rate cov­er ever of any song.

I thought this was the Bea­t­les for about three min­utes.… I knew it was­n’t Abbey Road but thought it was some track off the anthol­o­gy. This is good enough to make me think it’s actu­al­ly the Bea­t­les!

It sounds to me like a cov­er ver­sion that approx­i­mates the tim­bre of dynam­ics of the orig­i­nal, impres­sive­ly so, but is also clear­ly not The Bea­t­les.

We can hear the dif­fer­ences between Sir Paul’s voice and piano and Andy’s record­ing in the first few phras­es, but it’s not as if Andy has set out to deceive lis­ten­ers, mark­ing the songs as cov­ers in the descrip­tion. His inten­tion is to pay trib­ute. “As a child,” he writes on his YouTube chan­nel, “I always want­ed to learn to play gui­tar, bass, drums and piano so that I could play and sing my favourite Bea­t­les songs.” You’ll find sev­er­al more, includ­ing “Sgt. Pepper’s Lone­ly Hearts Club Band/With a Lit­tle Help from My Friends,” just above. Again, it sounds to me like a faith­ful­ly earnest cov­er cre­at­ed as a labor of love. And again, for many rea­sons, not the Bea­t­les. (His cov­er of “Help!” on the oth­er hand is scar­i­ly good. I think he does a bet­ter Lennon impres­sion.)

You’ve got to hand it to Andy for tak­ing his fan­dom to this lev­el of imi­ta­tion. The sin­cer­est form of flat­tery may not pro­duce the best cov­er ver­sion, but it is an excel­lent way to show off one’s musi­cian­ship. Still, no one does McCart­ney bet­ter than McCart­ney (see him play him­self below).

Oth­er artists play­ing his songs might sound best doing it as them­selves. But as an exer­cise in stu­dious recre­ation of Bea­t­les arrange­ments, Andy­Boy 63’s proves he’s even more of a fan than those who can hum every bar of Abbey Road with­out miss­ing a note. While we war­ble “Here Comes the Sun” in the show­er, he’s sin­gle-hand­ed­ly, per­sua­sive­ly rere­cord­ed some of The Bea­t­les’ most famous songs. He’s also cov­ered Lennon’s solo hits and songs by Bud­dy Hol­ly and Elvis, as well as releas­ing orig­i­nal music. Check it out here.

And for an absolute­ly fab ver­sion of the Abbey Road med­ley, watch the Fab Faux’s pret­ty impec­ca­ble ver­sion right below.

Relat­ed Con­tent:

Paul McCartney’s Con­cep­tu­al Draw­ings For the Abbey Road Cov­er and Mag­i­cal Mys­tery Tour Film

Bea­t­les Trib­ute Band “The Fab Faux” Per­forms Live an Amaz­ing­ly Exact Repli­ca of the Orig­i­nal Abbey Road Med­ley

Hear 100 Amaz­ing Cov­er Ver­sions of Bea­t­les Songs

209 Bea­t­les Songs in 209 Days: Mem­phis Musi­cian Cov­ers The Bea­t­les’ Song­book

The Band Every­one Thought Was The Bea­t­les: Revis­it the Klaatu Con­spir­a­cy of 1976

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

When Lucy Lawless Impersonated Stevie Nicks & Imagined Her as the Owner of a Bad Tex-Mex Restaurant: A Cult Classic SNL Skit

What we wouldn’t give to trav­el back in time to Sedona, Ari­zona for a non-social­ly-dis­tanced $2.99 Tues­day night bur­ri­to spe­cial at Ste­vie Nicks’ Faji­ta Roundup, the hun­dredth best restau­rant in this 161-restau­rant town accord­ing to one rat­ings site.

Alas, the clos­est this Fleet­wood Mac‑flavored Tex-Mex estab­lish­ment has ever come to phys­i­cal exis­tence was in Octo­ber 1998 when actor Lucy Law­less, famous then as now for play­ing Xena the War­rior Princess, was host­ing Sat­ur­day Night Live.

The day before the Wednes­day table read to deter­mine which sketch­es will make it on air, writer Hugh Fink got wind of Law­less’ Ste­vie Nicks imper­son­ation (she also does a mean Chrissie Hyn­de…)

Fink thought this was some­thing to build on, inspired by his dad’s Fleet­wood Mac fan­dom, and the fact that Nicks’ star had dimmed a bit since the band’s 70’s hey­day, when its mem­bers’ inter­per­son­al rela­tions were a hot top­ic and Rumours, still the 8th best sell­ing album of all time, dom­i­nat­ed.

He joined forces with fel­low staff writer, Nicks fan Scott Wainio, tar­ry­ing ’til the wee hours of Wednes­day morn­ing to begin cast­ing about for com­ic ideas of how the sexy, shawl-draped fairy god­moth­er of rock ‘n’ roll might spend her off duty hours, now that “Lind­say Buck­ing­ham and cocaine” were in the rear view.

They decid­ed that hav­ing her own a bar­gain-priced local eatery sim­i­lar to the ones Fink remem­bered din­ing in as a tour­ing stand up was their best bet…and what more fit­ting locale than New Age mec­ca Sedona?

Plot-dri­ven SNL skits often peter out en route from a strong open­ing premise to the end­ing.

As a com­mer­cial par­o­dy, Ste­vie Nicks’ Faji­ta Roundup has no such trou­ble.

As Fink recent­ly recalled in an inter­view with The Ringer’s Dan Devine:

I want­ed this com­mer­cial to come off as not a classy, nation­al­ly pro­duced ad, but clear­ly a cheap, local­ly pro­duced com­mer­cial for a shit­ty restau­rant and that’s why, even in the script, at the time, I put in those cut­aways of, like, real­ly unap­peal­ing, bad-look­ing food with the price, and adver­tis­ing spe­cials. Comed­ical­ly, I thought it’d be even fun­nier if the restau­rant was cheap. The research depart­ment had to get me pho­tos of the Mex­i­can food, which I would approve. I would tell them, ‘No, I want it to look shit­ti­er than that. That looks too good.

The research depart­ment def­i­nite­ly deliv­ered. As did New Zealan­der Law­less, though she lacked the cul­tur­al ref­er­ence points to get the joke, and game as she was, dis­creet­ly tried to get pro­duc­er Lorne Michaels to pull the skit, wor­ried that it was a lead bal­loon.

It came by its laughs hon­est­ly in per­for­mance, the audi­ence eat­ing up retooled Fleet­wood Mac hits pro­mot­ing bur­ri­tos and nachos, but with Youtube some 8 years away, Ste­vie Nicks’ Faji­ta Round Up fad­ed into obscu­ri­ty….

It took a man with vision and a long mem­o­ry to bring it back.

In 2012, Matthew Amador truf­fled up the fond­ly remem­bered clip and start­ed a Face­book page for the hypo­thet­i­cal restau­rant, large­ly so he could claim it had catered the end-of-year intern-appre­ci­a­tion buf­fet at the cast­ing agency where he was work­ing.

The first likes came from the duti­ful interns, but even­tu­al­ly the page attract­ed oth­er like­mind­ed fans, who’d caught the orig­i­nal per­for­mance over a decade before.

It has since migrat­ed to Twit­ter, where “Stevie”—the first female dou­ble inductee to the Rock & Roll Hall of Fame —is eager­ly await­ing reopen­ing while remind­ing her fol­low­ers that the Roundup’s tables “have always been a MINIMUM of 6’ apart, giv­ing you a safer din­ing expe­ri­ence you’ll nev­er for­get and giv­ing me plen­ty of room to twirl depend­ing on the length of my fringe.”

View the full tran­script here. And yes, you are cor­rect, that’s Jim­my Fal­lon at the piano, in his 3rd SNL appear­ance.

via The Ringer and Metafil­ter

Relat­ed Con­tent:

Ste­vie Nicks “Shows Us How to Kick Ass in High-Heeled Boots” in a 1983 Women’s Self Defense Man­u­al

How Fleet­wood Mac Makes A Song: A Video Essay Explor­ing the “Son­ic Paint­ings” on the Clas­sic Album, Rumours

Actress Lucy Law­less Per­forms the Pro­to-Fem­i­nist Com­e­dy “Lysis­tra­ta” for The Par­tial­ly Exam­ined Life Pod­cast

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine. Fol­low her @AyunHalliday.

How Jazz Helped Fuel the 1960s Civil Rights Movement

Oh, Lord, don’t let ‘em shoot us!
Oh, Lord, don’t let ‘em stab us!
Oh, Lord, don’t let ‘em tar and feath­er us!
Oh, Lord, no more swastikas!
Oh, Lord, no more Ku Klux Klan!

—Charles Min­gus, “Fables of Faubus”

In 1957, Arkansas Gov­er­nor Orval Faubus decid­ed that integration—mandated three years ear­li­er by Brown v. Board of Ed.—constituted such a state of emer­gency that he mobi­lized the Nation­al Guard to pre­vent nine black stu­dents from going to school. An out­raged Charles Min­gus respond­ed with the lyrics to “Fables of Faubus,” a com­po­si­tion that first appeared on his cel­e­brat­ed Min­gus Ah Um in 1959.

Those who know the album may be puzzled—there are no lyrics on that record­ing. Colum­bia Records, notes Michael Ver­i­ty, found them “so incen­di­ary that they refused to allow them to be record­ed.” Min­gus re-record­ed the song the fol­low­ing year for Can­did Records, “lyrics and all, on Charles Min­gus Presents Charles Min­gus.” The iras­ci­ble bassist and bandleader’s words “offer some of the most bla­tant and harsh­est cri­tiques of Jim Crow atti­tudes in all of jazz activism.”

Min­gus’ expe­ri­ence with Colum­bia shows the line most jazz artists had to walk in the ear­ly years of the Civ­il Rights move­ment. Sev­er­al of Min­gus’ elders, like Louis Arm­strong and Duke Elling­ton, refrained from mak­ing pub­lic state­ments about racial injus­tice, for which they were lat­er harsh­ly crit­i­cized.

But between Min­gus’ two ver­sions of “Fables of Faubus,” jazz rad­i­cal­ly broke with old­er tra­di­tions that catered to and depend­ed on white audi­ences. “’If you don’t like it, don’t lis­ten,’ was the atti­tude,” as Amiri Bara­ka wrote in 1962.

Musi­cians turned inward: they played for each oth­er and for their com­mu­ni­ties, invent­ed new lan­guages to con­found jazz appro­pri­a­tors and car­ry the music for­ward on its own terms. Can­did Records own­er Nat Hentoff, long­time Vil­lage Voice jazz crit­ic and colum­nist, not only issued Min­gus’ vocal Faubus protest, but also that same year Max Roach’s We Insist! Free­dom Now Suite, which fea­tured a cov­er pho­to of a lunch counter protest and per­for­mances from his then-wife, singer and activist Abbey Lin­coln.

Roach record­ed two oth­er albums with promi­nent Civ­il Rights themes, Speak Broth­er Speak in 1962 and Lift Every Voice and Sing in 1971. Jazz’s turn toward the move­ment was in full swing as the 60s dawned. “Nina Simone sang the incen­di­ary ‘Mis­sis­sip­pi God­dam,’” writes KCRW’s Tom Schn­abel, “Coltrane per­formed a sad dirge, ‘Alaba­ma’ to mourn the Birm­ing­ham, Alaba­ma church bomb­ing in 1963. Son­ny Rollins record­ed The Free­dom Suite for River­side Records as a dec­la­ra­tion of musi­cal and racial free­dom.”

Every Civ­il Rights gen­er­a­tion up to the present has had its songs of sor­row, anger, and cel­e­bra­tion. Where gospel guid­ed the ear­ly marchers, jazz musi­cians of the 1960s took it upon them­selves to score the move­ment. Though he didn’t much like to talk about it in inter­views, “Coltrane was deeply involved in the civ­il rights move­ment,” writes Blank on Blank, “and shared many of Mal­colm X’s views on black con­scious­ness and Pan-African­ism, which he incor­po­rat­ed into his music.”

Jazz clubs even became spaces for orga­niz­ing:

In 1963, CORE—Congress of Racial Equality—organized two ben­e­fit shows at the Five Spot Café, [fea­tur­ing] a host of promi­nent musi­cians and music jour­nal­ists.

In the wake of Dr. King’s “I have a dream” speech at the March on Wash­ing­ton and with the church bomb­ing in Birm­ing­ham that killed 4 lit­tle girls only the month before, the ben­e­fit attract­ed a host of musi­cians like Ben Web­ster, Al Cohn, and Zoot Sims in sup­port of the orga­ni­za­tion, which, along with the NAACP and SNCC, was one of the lead­ing civ­il rights groups at the time.

The new jazz, hot or cool, became more deeply expres­sive of musi­cians’ indi­vid­ual per­son­al­i­ties, and thus of their whole polit­i­cal, social, and spir­i­tu­al selves. This was no small thing; jazz may have been an Amer­i­can inven­tion, but it was an inter­na­tion­al phe­nom­e­non. Artists in the 60s car­ried the strug­gle abroad with music and activism. After a wave of bru­tal bomb­ings, mur­ders, and beat­ings, “there were no more side­lines,” writes Ashawn­ta Jack­son at JSTOR Dai­ly. “Jazz musi­cians, like any oth­er Amer­i­can, had the duty to speak to the world around them.” And the world lis­tened.

The first Berlin Jazz Fes­ti­val, held in 1964, was intro­duced with an address by Mar­tin Luther King, Jr. (who did not attend in per­son). “Jazz is export­ed to the world,” King wrote, and “much of the pow­er of our Free­dom Move­ment in the Unit­ed States has come from this music. It has strength­ened us with its sweet rhythms when courage began to fail. It has calmed us with its rich har­monies when spir­its were down.” Music still plays the same role in today’s strug­gles. It’s a dif­fer­ent sound now, but you’ll still hear Min­gus’ vers­es in the streets, against more waves of hatred and brute force:

Boo! Nazi Fas­cist suprema­cists
Boo! Ku Klux Klan (with your Jim Crow plan)

Relat­ed Con­tent:

John Coltrane Talks About the Sacred Mean­ing of Music in the Human Expe­ri­ence: Lis­ten to One of His Final Inter­views (1966)

Mar­tin Luther King Jr. Explains the Impor­tance of Jazz: Hear the Speech He Gave at the First Berlin Jazz Fes­ti­val (1964)

Nina Simone’s Live Per­for­mances of Her Poignant Civ­il Rights Protest Songs

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

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