Clemson University TigerPrints All Theses Theses 5-2013 BILL LOWE AND THE MUSIC OF EASTERN APPALACHIA Heidi Mckee Clemson University, [email protected] Follow this and additional works at:https://tigerprints.clemson.edu/all_theses Part of theHistory Commons Recommended Citation Mckee, Heidi, "BILL LOWE AND THE MUSIC OF EASTERN APPALACHIA" (2013).All Theses. 1652. https://tigerprints.clemson.edu/all_theses/1652 This Thesis is brought to you for free and open access by the Theses at TigerPrints. It has been accepted for inclusion in All Theses by an authorized administrator of TigerPrints. For more information, please [email protected]. BILL LOWE AND THE MUSIC OF EASTERN APPALACHIA A Thesis Presented to the Graduate School of Clemson University In Partial Fulfillment of the Requirements for the Degree Master of Arts History by Heidi Baldwin McKee May 2013 Accepted by: Dr. Paul Anderson, Committee Chair Dr. Rod Andrew Dr. Alan Grubb ABSTRACT As the twentieth century progressed with radio and communications technology, the culture of the Appalachian mountains became an unexplored resource of vast cultural proportions. The Old Regular Baptist faith of the mountains had influenced creative thinkers in the area for generations, and the coming of settlement schools brought secular evaluation from outside the culture. As the people living in the mountains began to understand the uniqueness of their musical heritage, radio technology was becoming available on a much larger scale than ever before. Singers and songwriters from the mountains found eager audiences on a national level. One of these musicians was Bill Lowe, of Pike County, Kentucky. His early experiences with music clashed with his family’s belief system and he found himself caught up in the contradictions of southern spirituality. Despite these conflicts, he began a professional recording and performing career and embodied the values and traditions of rural Appalachian music for a national audience. This study will investigate the effects of the religious culture of the Appalachian mountains, as well as the effects of secular forces within the region. Bill Lowe will serve as an example of how these factors appeared as part of the larger national culture. Using the author’s interviews with Bill Lowe, as well as secondary sources regarding his life in the Kentucky hills, this study will consider these elements in correlation with authentic recordings of this music. Thus, elements of religion, exchange with the outside culture, and radio will be traceable in the music itself. ii TABLE OF CONTENTS Page TITLE PAGE .................................................................................................................... i ABSTRACT ..................................................................................................................... ii PROLOGUE .................................................................................................................... 1 CHAPTER I. SETTLEMENT SCHOOLS AND RADIO ................................................. 14 II. THE MUSIC OF APPALACHIA ................................................................ 35 III. BILL LOWE ................................................................................................ 50 REFERENCES .............................................................................................................. 61 iii PROLOGUE In the South of today, music is an integral part of a national trend involving themes, instruments, and subject matter easily recognizable—if not universal—to people throughout the country. However, in the early part of the twentieth century rural Appalachian folk music was a distinctive and rare form, characterized by the uniqueness given it by the aural tradition through which it evolved and the superstitious and fundamentally religious region in which it grew. The religious roots of Appalachian music went far deeper than the changes that would transform the sounds and develop it into a popular cultural phenomenon. Within that old religious tradition the personal and emotional elements of the faith cried out for the accompaniment of music in order to be deeply felt by the population. At the same time, the stern religious climate rejected many of the instrumental and secular elements of the musical tradition. For the purposes of this study, “Appalachia” refers to the rural areas of the mountain range isolated by lack of roads and cultural exchange with the broader national culture. Although there are many variations across the mountain range with regard to musical traditions, the pages that follow will use eastern Kentucky and the surrounding area as an example of such a microcosm of cultural development. The same study could likely be completed considering a set of musicians and tunes from another corner of Appalachia with minor variations on similar results. While the southern Appalachian mountains at the onset of the twentieth century were a rich cultural setting for preserving traditional music, this underlying contradiction between the secular and religious spheres was apparent in the two streams of musical thought, a microcosm of the conflict that influenced many aspects of southern life. Indeed, the traditional secular music from the region, including ballads, love songs, jigs for dancing, and other songs about all kinds of rural hardships and joys, owes its existence to the religious musical and cultural tradition so prevalent in the mountain culture.1 In Flashes of a Southern Spirit, Charles Reagan Wilson discusses the Southern culture using Flannery O’Connor’s insightful analogy of a “lens of faith”—“The things we see, hear, smell, and touch affect us long before we believe anything at all, and the South impresses its image on us from the moment we are able to distinguish one’s own from another.”2 O’Connor speaks of the fiction writer’s fascination “with ultimate mystery as embodied in the concrete world of sense experience,” and with those “conventions which, in the hands of the artist, reveal that central mystery.”3 While not all southern music is religious in nature and not all southern musicians embrace the label “gospel” music, it is essential to understand that Protestant evangelicalism has permeated southern culture to such a degree that it has colored much of creative work produced in the region. The southern evangelical faith and the superstitions, attitudes, and beliefs that accompany it have formed a context within which all artistic acts born from the region must subsequently appear. While change within the religious culture of rural Appalachia is slow and seems at times to be almost static, the significance of the religious influence is not its own transformation, but rather its effect on the musicians working within its reach. 1 Bill C. Malone and Jocelyn Neal, Country Music, USA (Austin: University of Texas Press, 2010), 503-505. 2 Charles Wilson, Flashes of a Southern Spirit (Athens: University of Georgia Press, 2011), 146. 3 Ibid. 2 The following chapters will show how the lens of religion, as well as the complex processes of exchange in the settlement schools and other contact with the modern world, would come to shape Appalachian music through radio and public exposure into a unique form that would be a major contribution of rural southern people to the national culture. My own path to the study of this music has been a winding one. I began my musical life as a cellist. More specifically, I began my musical life as a fifth grader with a cello, seeking to find out what it was about music that so moved some of the more influential people among whom I had thus far lived my small life. My grandfather was one of a handful of farmers turned textile mill workers in the far northwestern corner of South Carolina. Having lost an arm to the mill machinery, he was faced with either unemployment or relying on other means to make his way in the world. So he became a traveling music minister, spending days at a time traveling to tiny rural churches throughout South Carolina and Georgia and leading congregations in musical worship at tent revivals, camp meetings, and the like. He sang the old songs that his parents and grandparents had taught him, a musical inheritance that was an integral part of his earliest memory. I was fascinated by the faded and well-used hymnals lying in the sun in the rear window of his old Ford, and I was in awe of the way that for him time seemed to stop when he began to sing the spiritual songs of his faith. He would close his eyes and begin to sing and he was tangibly caught up in something much larger than his own story. His tireless travels on the weekends were a testament to his dedication to the thing that so ensnared him. I could not wait to feel it for myself, and I knew the cello would somehow be my way there. 3 Twenty years later, the cello has led me down an interesting road complete with my own travels and contributions to musical ventures both sacred and secular. The cello also led me in a roundabout fashion to the violin, or the “fiddle” in conversations with the family. When I at last got the courage to take my fiddle to the local museum one afternoon to watch Bill Lowe play and sing, I knew that I watching someone who loved music in the way that my grandfather did. When he asked me to play Amazing Grace with him at the end of his short concert, I could hardly believe my good fortune. He could not believe that he had met a fiddle player who did not mind playing well and loud enough to suit him, for his hearing had begun to fail him in recent years. And so a friendship began. As I talked with Bill Lowe over the months and years following that day, it became apparent that he was well familiar with the power that I had seen music hold over my grandfather. I had to know more about the music that these men learned and loved throughout their entire lives in the Appalachian mountains. I was fortunate enough to be able to talk about Lowe’s music and career with him in his own home, and to play music with him regularly. He was thrilled to learn of my desire to study this music and was excited that someone with a formal musical education wanted to learn what it was that made this music so unique, so very much a product of the rural mountains from where we all came. Lowe often speaks of the “secret” that remains hidden in music, an idea that many claim to grasp but that he asserts is known to only a small few. “I never got just exactly what I wanted out of music…I was always reading and playing, but you’ve got to seek, seek, seek,”4 Lowe insists, describing the 4 Bill Lowe, interview with the author held in Lowe home, Walhalla, South Carolina, February 19, 2011. 4 path he followed in his dream of a musical career. For him, this path would mean a musical career, national recognition, and a ticket out of the mountains of his youth. While his path led him far and away from the mountains of eastern Kentucky, the music of his childhood will always connect him to that place. He describes the attraction: “Distractions in the cities takes the mind away…in the mountains, you hear the sounds of nature. There is a feeling that penetrates the core of a human being.”5 While Lowe’s musical career has spanned both sacred and secular music from the mountains, the dichotomy between the two spheres has caused significant conflict within his life. His family’s association with the Old Regular Baptist Church, the branch of the Christian faith prevalent around his birthplace in Pike County, Kentucky, would both inspire and inhibit his growth as a young musician. The Old Regular Baptist Church, a Christian denomination specific to the Appalachian region, received its current name in 1892. Organized in eastern Kentucky, the faith of Regular Baptists aligns itself with more primitive sects that reject modern methods of worship and lifestyle.6 Although considered a separate branch of the Baptist faith, Regular Baptists’ beliefs align closely with those of the Primitive Baptists, another conservative group that professes to follow the conventions of the first generation of Christian churches. Ideological conservatism of this nature has traditionally maintained simple worship practices and customs associated with rural congregations of little means. Along Kentucky’s border with Virginia, in the area of Knott, Letcher, and Pike counties, the Old Regular Baptist faith found a stronghold in the impoverished and superstitious 5 Bill Lowe interview, February 19, 2011. 6 Bill J. Leonard, Baptists in America (New York: Columbia University Press, 2005), 23. 5 population of farmers and later coal miners. The sect emphasizes an “election through grace,”7 which argues that faith is the primary means of establishing religious virtue. In keeping with these archaic beliefs, music answered to the deep sense of connection to a higher power. In their simple way, adherents to these old forms of the Baptist faith created their own music without instruments. Isolated in the Appalachian mountain range, their harmonies were unique but not complex, and the worship music took on the forms of comparable Gaelic-speaking congregations in the Scottish Highlands and Islands in which the leader sings the first line, and everyone joins in thereafter. This type of line-by-line hymnody involves the entire congregation and supports frequent variation in harmony, meter, and other elements of execution. Highly effective for involving all members of the congregation, regardless of musical background or social role within the church, this practice ensured that everyone would participate according to their abilities, and thus be actively engaged in the service. Rooted deeply in established Protestant tradition, the “lining out”8 of hymns nurtured the innate musical sense of the mountain children growing up in the faith. In turn, these young believers would preserve it for their own children. Most importantly, Regular Baptists stressed worship through traditional and extremely simple musical forms for worship. Effectively, their emphasis on unadorned musical structure created a distance between the worshippers of the faith and religious expression afforded by instrumental music. The exclusion of musical instruments from worship follows a trend throughout history of conservative religious leaders decrying 7 Leonard, Baptists in America, 21. 8 Ibid, 110. 6