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"900 Miles" Terry Callier, 1968

origins under the cut

the origins of this song are a bit unclear. No one knows who first wrote it or some specifics with its origins. 900 miles is related to the traditional southern song, "Reuben's train," written sometime after 1860, based on the Reuben Wells Locomotive.

the earliest example of the song in print (that i could find anyway) was in 1913, from the journal of American folklore. somewhat similar to the song that Terry Callier covers. I've seen some references to the song being dated to the very early 1900s and late 1800s, so this song is older than 1913.

the first recording of the song (that i could find) was in 1924 by Fiddlin' John Carson "I'm Nine Hundred miles from home"

and in 1927 by Henry Whitter and G. B. Grayson "train No.45"

a common title for this song is Train No. 45 (which is usually just the instrumental version for the reuben train song), which is confusing because the reuben wells is actually referred to as no. 35, but maybe they changed it in the 20s because that was when the California Western Railroad No. 45 was built. I'm not really sure.

Many of the folk artists who covered this song and the music anthologists who collected have credited to hearing it from black singers originally like woody guthrie and Alan Lomax (p.245). Alan Lomax talks about its different versions in different southern states and its history as a labor song for Sharecroppers and convicts who were both white and black.

and Folklorist Norm Cohen talks about its use and connections to black folklife here (p. 502-518).

and it's featured here in the album, "Before The Blues Vol. 2 (The Early American Black Music Scene) 2016"

based on Alan Lomax's account, it seems that the 900 mile version was popularized because of Woody Guthrie's version in 1944

This song is incredibly famous and has been covered by many other traditional and revival folk artists, including: Cisco Houston (1950-1953), Odetta (1963), Barbara Dane (1961), Richie Havens (late 1960s?) and Bob Dylan (1967).

one of the most popular versions of the song "500 miles" was written in 1961 by Hedy west and is a much newer adaptation of the traditional song, it also has a much more cheery melody and fast tempo compared to the somewhat sullen "900 miles". it has been covered many times by country and folk revival artists like: the journeymen (1961), The Kingston Trio (1962), Peter Paul, and Mary (1962), and the Brothers four (1963).

the version by Terry Callier was recorded in 1965, but his folk album wasn't released until 3 years later in 1968. when he released his first album, "The New Folk Sound of Terry Callier." 900 miles was the first song on the tracklist and the album combined elements of traditional folk/blues as well as jazz. he takes traditional songs and re-imagines them with a fresh pair of eyes that makes this folk album stand out from the multitude of others at the time. While it's considered a cult classic today, it seems like it may have not performed very well monetarily considering how long it took to release and how every other Terry Callier release is completely different.

still, even though this was only his first album, and his genre and style diverged pretty heavily from this first album, it remains to me, one of the best things to come out of the folk revival scene, and 900 miles by Terry Callier will remain the best cover of the traditional labor song.

for user @paulkleefishmagic

Song of The Day/history of cotton eyed joe

do you want the history of a folk song? dm me or submit an ask and I'll do a full rundown

"Cotton Eyed Joe" Terry Callier, 1963

As a disclaimer, "Cotton Eyed Joe" is my least favorite American folk song and I'm going to talk about why, and I'm going to talk about why Terry Callier's version is subversive and good.

The Earliest date we have for the song's origins is from 1882 when it was Published in "Diddie, Dumps, and Tot, or, Plantation child-life" by Louise Clark-Pyrnelle. This book is a nostalgic recollection of her childhood as a plantation owner's daughter. She reminisces fondly about slavery, missing the old plantation days. Honestly, some of the quotes within this book are beyond parody, in one sentence she says "... My little book does not pretend to be any defense of slavery" and in the next sentence when referring to the morality of slavery she writes, "there are many pros and cons to that subject", later at the end of the chapter she laments about the forever lost emotional connection between the Masters children and the enslaved people. hate this woman and her little book.

It is also important to note that this book goes out of its way to caricature black people, throughout the book she exaggerates accents and dialects to dehumanize them. This is a recurring theme in early publications of this song. Another early publication of the song comes from Dorothy Scarborough in "On the Trail of negro folk-songs" 1925 who got it from her sister who also learned it on a plantation, in Texas. She writes "This is an authentic slavery-time song" This book, if you can believe it, is remarkably racist and dismissive of black music, even as a more "progressive" songbook of black folk songs.

In 1922, the song's history was documented a bit more extensively by Thomas W. Talley in his book "Negro folk rhymes". He writes that it has "deep roots in black traditional lore". Thomas W. Talley was also just a cool guy in general, this book is one of the first compilations of African American folk songs, and it has been a pioneering book in its field. Even today, this book is still one of the best sources for the history of African American folk songs.

So, this is a black song. This was a black song whose first wave of popularization was through the caricature of black people to be amusing for white folks. Let's move on to its second wave of popularization.

The song was first recorded in 1927 by "Dykes Magic City Trio" (all white band) then about a week later by Fiddlin' John Carson (white performer) then in 1928 by Pope's Arkansas Mountanaineers (all white band) then in 1929 by Carter Brothers and Son (all white band) and then it wasn't really recorded for a while because of the great depression and the war but the times it was recorded, it was by white people. We know this because it was mostly recorded by John Lomax and despite documenting southern folk songs, he almost went out of his way to avoid recording black people singing them. Then, in 1941, it was recorded by Burl Ives (painfully white).also covered by a few white country singers like Adolph hofner bob willis but I think you get the point. It wasn't until later that year that it would be recorded by a black person, performed by josh white in 1944-45, who covered it as a lullaby.

However, it wouldn't be until the 90s, during its 3rd wave of popularization that it became its most grotesque. "cotton eye joe" was recorded and released by Swedish Eurodance band Rednex in 1995 as a, to paraphrase reviews, 'Way to make fun of backwater southerners'. This song became incredibly popular throughout Europe and in the USA as well, charting as a number-one song in several countries, sometimes for weeks. Not only is this song incredibly classist, it is, whether by omission or deliberately, fundamentally racist, adding to the whitewashing of black folk and minstrelsy of black people. The attitude and humor derived from the Swedish version are the same as the version in 1882 when it was a "classic slave song".

So, why is Terry Callier's version important, why talk about it? Terry Callier's version is the first version of the song that I have heard and it is not a comedy. It isn't meant to be funny. It slows the melody down and draws attention to itself. It's almost a ballad, showcasing Joe as a tragic but mysterious hero, maybe a love song. His voice is angelic as well. Terry Callier once again, subverts expectations and creates something beautiful out of a song that has been so whitewashed and appropriated that no one remembers its tragic origins.

Thomas W. Talley

some other versions by black folks Josh white 1944-46 Nina simone 1959 The Ebony Hillbillies 2004 Leon bibb 1962 Ella Jenkins 1960 Josh White Jr 1964 Queen Ida 1985