Introduction to Delta Pieces: Northeast Louisiana Folklife
Map: Cultural Micro-Regions of the Delta, Northeast Louisiana
![A map of the cultures of Northeast Louisiana, drawn by anthropologist H. F. “Pete” Gregory, shows the Delta sub-regions of plantations, yeoman farmers, and fishing.](../../siteimages/info.png)
The Louisiana Delta: Land of Rivers
![An anthropology professor and Delta native recalls over 100 years of Louisiana history and culture recorded during a personal interview about his life and the lives of his ancestors. Having grown up in various towns along the Black River and Mississippi Delta, Pete Gregory's stories illustrate the cultural landscape. Telling tales of sharecroppers, hill folk, swamp dwellers, tent towns, fishing communities, race relations, and the perseverance of this unique way of life, Gregory's accounts represent the Delta experience, and conclude that, even today, the Delta remains a strange and wonderful place.](../../siteimages/info.png)
![In one of his 11 reflections, a native son explores the importance of the Mississippi River to the region of the Northeast Louisiana Delta from its geography to its identity. The transformations wrought by the newer levees, the leveling of the land to plant soybeans, and the new catfish farms have made the Delta a different place, yet many traditions continue such as the naming of river terms and commercial fishing.](../../siteimages/info.png)
![In one of his 11 reflections, a native son explores the historical influence of early French settlers in the Northeast Louisiana Delta in family names, foodways, and architecture.](../../siteimages/info.png)
![In one of his 11 reflections, a native son describes the small farm homesteads in the Northeast Louisiana Delta which were referred to as family 'places' in the hills and backswamps. Many of these places have been purchased by corporate farms.](../../siteimages/info.png)
![A native son reflects on the changing landscape and culture of the Delta in northeast Louisiana in one of his 11 reflections, describing the effects of the oil and later soybean and corn industries on the native forested wetland and its wildlife and people.](../../siteimages/info.png)
![In northeastern Louisiana, hunters-and-gatherers established a tradition of mound building that began five millennia ago. The earthworks they built are striking evidence of Louisiana's earliest residents and a testimony to the complexity of an ancient culture that remains largely a mystery. Mound construction was widespread by 3000 BC in northern and southern Louisiana as well as Mississippi and Florida. Research on the Watson Brake mound complexes prove these earthworks predate those at Poverty Point in West Carroll Parish, while also providing new information on the lives of Middle Archaic hunter-gatherers.](../../siteimages/info.png)
![While Native Americans and Spanish explorers preceded French settlement in Louisiana, a lasting influence of the French is demonstrated by names given to waterways and landforms still used today. Using streams and bayous as modes of transportation, early French settlers were hunters, gatherers, harvesters, and fur trappers with close ties to the land. Most of the names of waterways and geographic features in Louisiana fall under two categories: French surnames or French words used to describe natural features, and variations of these can be seen throughout the state.](../../siteimages/info.png)
![The history of the 1927 Mississippi River Flood and Great Depression shows the struggles endured by residents as a result of these events, as well as the resilience with which they responded. Preparation, rescue operations and recovery efforts toward the 1927 Flood are described. For some constructing flood protection provided escape from the Great Depression. Others coped with their circumstances through hard work and determination. These two disasters not only influenced the lives of survivors, but influenced future generations.](../../siteimages/info.png)
Ethnic Groups
![In one of his 11 reflections, a native son explores the influence of Native Americans, both past and present, in the Northeast Louisiana Delta and their folk traditions. Mounds and artifacts provide evidence of past Native Americans, while some contemporary tribes, including the Choctaw and Tunica remain in the Delta and carry on their traditions.](../../siteimages/info.png)
![In one of his 11 reflections, a native son explores the prevalence of archaic Indian mounds in the Northeast Louisiana Delta and how early settlers and present residents regarded and used (or abused) them.](../../siteimages/info.png)
![Louisiana and Mississippi Choctaw have overcome a history of relocation and population decline to emerge as a growing tribe that is thriving economically and adapting to surrounding culture, while preserving traditions of language, dance, basketry, clothing, and sports.](../../siteimages/info.png)
![Formerly considered an invisible culture, the migratory workers and permanent residents from Mexico and Central America have inspired cultural changes visible in the availability of Hispanic food, medicine, and music in Louisiana. Migratory work, such as agriculture, construction, and the oil industry are also discussed. The Hispanic population trend and accompanying cultural changes are expected to increase and continue in Louisiana.](../../siteimages/info.png)
![Interviews of second-generation Italians in Monroe, Louisiana, reveal a tight-knit community maintaining ethnic traditions despite pressures to assimilate to mainstream American culture. Attracted by the prospect of new opportunity, they began as farmers, applying their earnings and strong work ethic toward establishing businesses and formed bonds through social clubs. Second-generation storytellers recall struggling with their “Italian-ness” during their youth; however, as adults, some returned to their roots, and practiced customs such as foodways and the St. Joseph's Day altar.](../../siteimages/info.png)
![M. J. Varino, took over his father's Rainbow Grocery, one of the first Italian grocery stores in Monroe, and ran it until his retirement in 2000. In the high-ceiling, old style grocery, he made around a hundred pounds twice a week of his specialty item, Italian sausage. Made with a recipe from his friend, Father Sam Pollacia, the pork and beef link sausage containing tomato juice and spices was a community favorite for holidays.](../../siteimages/info.png)
![The history, origins, and evolution of the St. Joseph's Day altar tradition, a long-practiced Catholic event predominantly celebrated by Italians and Sicilians is presented along with detailed descriptions of the complex work involved in preparing the altar. Recipes and baking procedures for Italian foods associated with the tradition, such as spinges, biscotti, St. Joseph's bread, fish dishes, and spaghetti are featured along with photographs of these preparations performed by the Men's Club and Altar Society of St. Joseph's Church in Monroe, Louisiana.](../../siteimages/info.png)
![Of Sicilian descent, Guy Serio gives oral history about running his grocery in Ferriday, Louisiana, where he observed the hardships of Italian farmers in the Delta.](../../siteimages/info.png)
![Qin Lin, of Ferriday, Louisiana, practices Chinese paper crafts using folded paper and glue. When she finds the time during her work in the family Chinese restaurant, she makes intricate colorful animal figures and other objects from magazine pages and colored paper. Her repertoire which she displays in the restaurant, includes horses, frogs, birds, fish, pineapples, and other Chinese symbols of good luck for the New Year.](../../siteimages/info.png)
![While the practice of Judaism in America does not vary significantly, cultural variations are revealed through accounts of Jewish life in northeast Louisiana. An example is southern variations on matzoh balls, being served outside of the Passover holiday and in gravy as opposed to soup. Interviews with Jewish residents detail prejudice they experienced. Outward migration of younger Jewish generations compounds their struggle to maintain Jewish identity. This raises questions about the future of Judaism in north Louisiana and highlights the need to further document Jewish folklore within the region.](../../siteimages/info.png)
Working in the Delta
![The Mississippi's floodplain produces rich resources which residents of the rural Delta have historically used to develop river-related livelihoods and traditions. Occupations such as cotton farming, commercial fishing, crop dusting and riverboat work are described along with the folklore that accompanies these professions. The occupational folklife of Delta exhibits a complex of techniques, customs, and modes of expressive behavior. While the landscape is changing and associated occupational crafts are fading, the risks and rewards of working in the Delta remain.](../../siteimages/info.png)
![Net making, a specialized skill predominantly practiced by women and passed down through generations, both preserves the fishing traditions of Catahoula Lake and surrounding areas and provides necessary tools for the fishing industry. The struggles and rewards experienced by Louisiana fishing families are discussed with highlights of the adaptations they employ to make ends meet. Methods of net making and maintenance are presented for trammel nets, hoops nets, seine nets, and baiting nets. Special focus is placed on the Champlin Net Company in Jonesville, Louisiana.](../../siteimages/info.png)
![Despite a sometimes ambivalent public opinion toward the profession, cropdusting provides the important service of protecting farmers and their crops. Pilots teach each other how to handle dangers associated with the job, and the lifestyle surrounding cropdusting provides a wealth of occupational folklore in the form of stories, jokes, and jargon. Anecdotes of Delta dusters are presented, illustrating their role as a professional one with pressures, requiring courage, caution, and safety, but also one that provides thrills, laughs, and fulfillment to the pilots taking on these risks.](../../siteimages/info.png)
![Historical and contemporary accounts offer evidence that folk traditions inspired by life in occupations involved with the Mississippi River survive. Examples of the these traditions range from jargon inspired by barge and steamboat industries, to stories of a steamboat musician known for playing five instruments at once. The oral history of the past is as valuable as new forms of these traditions. For example, today's steamboats carry tourists up the Mississippi to view Christmas Eve bon fires along the river.](../../siteimages/info.png)
![Extensive waterways and forests support a strong tradition of boat building with boat builders specializing in small crafts suited for different environments. Examples of several types of boats used by fishermen and trappers in Catahoula Lake, ranging from the dugout canoe to houseboats, are offered along with traditional methods of construction. The advent of metal boats, a changing ecosystem, and the death of boat makers who are experts in their craft threaten the future of wooden boats and the long-standing boating tradition of Catahoula Lake in LaSalle Parish.](../../siteimages/info.png)
![In one of his 11 reflections, a native son reflects on the types of traditional boats used to deal with the vast wetlands of the Delta. With the rise of sawmills, dugouts were replaced by bateaus, which were replaced with aluminum bateaus. Skiffs and houseboats, also common on the river, evolved with technology.](../../siteimages/info.png)
![The story of Carl (C. J.) Girlinghouse and his rolling store set in mid-20th century, rural Louisiana illustrates the struggles of a small business man in changing times. His store, The Blue Goose, is recalled affectionately, having been the supplier of essentials to families of remote farming villages in the Delta. He provided vital supplies at low cost, a reality that contributed to the loss of his business along with modernizations such as highways and food commodity programs. The rolling store is now a storage shed and serves as a reminder of rural farm life.](../../siteimages/info.png)
![The life and occupational lore of Mississippi River commercial fisherman and fish market operator Whitey Shockley of Lake Providence, Louisiana show that expertise and luck are important in this traditional occupation.](../../siteimages/info.png)
Homemaking in the Delta
![Much of social life in the rural Southern Delta is centered around the home and outdoor space. Homemaking in these regions defies generational, race, and class lines, as women of all backgrounds retain similar practices, cultivating outdoor gardens as sources of food and social space. Southern cooking traditions and the function, construction, and decoration of gardens as an extension of Southern life are highlighted through historical and contemporary accounts.](../../siteimages/info.png)
![Maye Torrey of Columbia, Louisiana, recalls her family's folk tradition of making jelly from wild fruit such as mayhaws, muscadines, dewberries, and blackberries and also the apples and peaches they grew. She continues the tradition today, but uses commercial pectin.](../../siteimages/info.png)
![Hazel Dailey of Columbia, Louisiana, learned a variety of folk traditions growing up in the Delta: whittling, canning, embroidery, and lye soap making, which she demonstrated at the Martin Homeplace Folk Center and Museum in Columbia.](../../siteimages/info.png)
![A native son reflects on past family Christmas traditions in the Northeast Louisiana Delta in one of his 11 reflections. He reports decorating local pine or cedar Christmas trees with haw berries, Spanish moss, and paper chains with Delta cotton as snow, sharpening knives on Christmas day, cooking loads of traditional Southern dishes, typical gift giving, and a community dance.](../../siteimages/info.png)
Worshiping in the Delta
![An analysis of oratory, music, and ritual religious traditions, as well as sacred spaces reveals the commonalities and differences between Anglo and African American worship in the Delta region. Examples of preaching styles such as call-and-response, singing styles including gospel and spirituals, and shaped-note, and ritual practices such as river baptisms and the Easter Rock ceremony are offered along with historical explanations for their origins. These worship traditions, shaped by a collective and selective memory, relive the past while providing shared values for the future.](../../siteimages/info.png)
![A detailed account of the African American Baptist ritual of outdoor river baptism kept alive in rural Louisiana is presented. Religious traditions proceeding, during and after the three stages of baptism rites are described, including the preparation of handmade baptismal robes, reading scripture, delivering sermons, singing hymns, and symbolic immersion in the river. Baptismal locations often remain in the same spot, and the river baptism ritual has been passed down through generations, ensuring the preservation of African American heritage and Baptist religious traditions.](../../siteimages/info.png)
![Lucille Stewart of Monroe, Louisiana, who grew up in Richland Parish, learned to sew from her mother and made the traditional baptism robes worn for the outdoor baptisms which were common in rural Delta African American Baptist churches. The construction process from sizing to cutting a paper pattern, sewing, and fitting are presented.](../../siteimages/info.png)
Making Music in the Delta
![Examining the historical evolution of blues music, beginning with outsider accounts in the early 20th century and ending in contemporary times, shows the Delta region to be one of America's musical fertile crescents. Contributions of musical styles ranging from gospel to rockabilly, musicians from Memphis Slim to Aretha Franklin, musical arenas such as juke joints and casinos, recording studios such as Sun Record Company in Memphis, and social traditions of the Delta serve as a comprehensive illustration of the origins, influences, migration and evolution of blues music.](../../siteimages/info.png)
![Po' Henry and Tookie, the stage names of Henry Dorsey and Wayne 'Tookie' Collum, play older acoustic Delta blues guitar and harmonica. Their common backgrounds of working in cotton farming, their meeting and formation of their group, their repertoire, and performance styles reveal the strength of this powerful duo.](../../siteimages/info.png)
![The career of Thomas Edison 'Brownie' Ford, included death defying rodeo performer, woods cowboy, traveling circus clown, and legendary musician. Ford, of Comanche and British decent, got the name “Brownie” from white playmates when he was growing up in Oklahoma. His dual ancestry made him an outsider to both cultures. Ford traveled for 86 years across Texas, Louisiana, and Oklahoma as a showman whose talents ranged from escape artist to pitchman for medicine shows. He spent the end of his career touring as a musician, gaining recognition for his ballads and honky-tonk songs.](../../siteimages/info.png)
![Guitarist and rockabilly pianist, Kenny Bill Stinson, of West Monroe, Louisiana, plays regional music ranging from blues to rock 'n' roll to rockabilly and country. His musical roots and influences, multi-instrument expertise, songwriting, and hard driving performance make him one of the most versatile traditional performers in the Delta.](../../siteimages/info.png)
Playing in the Delta
![In one of 11 reflections, a native son reflects on the importance of the pastimes of hunting and fishing in Delta culture. Hunting traditions for Delta boys begin early, and hunting and fishing tales abound, as do today's hunting camps.](../../siteimages/info.png)
![In one of his 11 reflections, a native son explores aspects of gigging before it was outlawed in the Northeast Louisiana Delta. An efficient way of fishing, gigs (or harpoons) were adapted for various fish such as buffalo, carp, or gar, as well as frogs.](../../siteimages/info.png)
![James LeCroix of Harrisonburg in Catahoula Parish, Louisiana, discusses how he makes and uses hunting horns and the role of deer camps in hunting.](../../siteimages/info.png)
![Moses Poole of Aimwell, Louisiana, in Catahoula Parish, breeds, trains, and hunts with Walker hounds in a fox hunting tradition that differs considerably from the formal English style of hunting. The breeds, the tradition of listening to the dogs on the hunt, and the challenges of the sport explain its attraction.](../../siteimages/info.png)
![Nalda Gilmore, of West Monroe, made traditional hunting horns to use when hunting coons and rabbits with his Beagles. His techniques and the aesthetics of horn making and blowing, along with the development of other horn crafts are explored.](../../siteimages/info.png)
![Thanks to cash from the occupations of soybean farming and commercial fishing, a strong gambling tradition lasted into the 1970s in hunting camps, country stores, and package liquor stores. A collection of vibrant folk narratives told by Louisiana gamblers recounts the language, stories and customs of Delta gambling.](../../siteimages/info.png)
![In one of his 11 reflections, a native son describes nightclubs in Northeast Louisiana Delta communities from the 1930s-1940s and into the 1950s. Clustered around Mississippi River bridges, clubs featured Black bands and later the white big bands. In the Black areas of towns, Black clubs, the largest being Haney's Big House, also offered major entertainment. By the 1950s roadside bars and dance halls brought in country music and violence.](../../siteimages/info.png)
Telling Stories in the Delta
![Deer hunting, an important part of Louisiana life, involves folk traditions that are integral to the experience. An essential tradition for generations, hunters tell stories of encountering the “big one”. These fantastical accounts of big buck sightings are presented along with description of Louisiana deer hunting.](../../siteimages/info.png)
![A historical account of the Natchez Massacre and events that followed offers an alternative theory toward the Hub Lake Gold legend, disputing the location and very existence of the supposed treasure. The Natchez likely exchanged any valuables for their survival, eliminating the probability of a gold treasure. However, sacred relics deemed important to the Natchez may have been thrown into a lake to prevent desecration by enemies. This alternative theory, coupled with differing historical accounts of the treasure's location, serves as a possible explanation for this enduring legend.](../../siteimages/info.png)
![The origin of the names Colewa Creek, Big Colewa Bayou and Little Colewa Bayou in West Carroll Parish has long been a subject for speculation. A theory connecting the name Colewa with the mispronunciation of Koroa, a tribe known to have inhabited this area, is presented along with a claim that although extinct, the Koroa Indians left a permanent mark on Louisiana through the use of this name which appeared on maps as early as 1838.](../../siteimages/info.png)
Delta Archival Materials
Bibliography
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![Delta Folks](images/Delta/delfolks.jpg)
Kenny Bill Stinson
Ouachita Parish
Kenny Bill Stinson is a full-time musician who plays a range of roots music, but excels at rockabilly.
![](images/delta/aud.jpg)
![](images/delta/ouachita.jpg)
Performer and Songwriter Kenny Bill Stinson: "Mixing Country Music with the Blues"
By Susan Roach
Kenny Bill Stinson, a native of northeast Louisiana and a full-time musician, has been performing and working to preserve the music of this area for nearly forty years. Playing a range of roots music from blues to rock 'n' roll to country, Stinson excels at rockabilly. He was one of the featured Louisiana musicians in the River of Song CD and book. For some time he was said to be the state's best-kept musical secret, but now he has received recognition through his performances in state and national folklife festivals and his award of the Louisiana Division of the Arts 2004-05 Artist Fellowship in Folklife.
![](images/Delta/65_2e.jpg)
Stinson tried living in Nashville briefly and toured with the likes of Charlie Rich, Dale Hawkins, Rosanne Cash, and Rodney Crowell, and opened locally for Bob Dylan. However, he opted to stay in his beloved north Louisiana, where he lived on his place, the "Stinsonian" in the country near Downsville, until his recent move to nearby West Monroe. Making his living through his music, he continues to play the New Orleans Jazz and Heritage Festival (a favorite), area folk and commodity festivals, concerts, weddings, parties, and clubs. His club performances range from House of Blues in New Orleans to the local Enoch's Pub, the major roots music venue in Monroe, where he has been a regular for years. His performances vary depending on what the gig requires. He excels at early rockabilly, but he has also captivated audiences with an all Beatles performance, complete with his Sgt. Pepper uniform.
He also hosted a weekly radio music show, Blue Monday, on the Monroe public radio station KEDM, where he shared his encyclopedic musical knowledge.
His Musical Roots
The music he experienced growing up included old-time country, the blues, and gospel with a little bluegrass. Born in 1953 into a Church of Christ family, he learned to sing by ear at a young age through congregational singing in church. He says the four-part a cappella singing would "just wash over me" (Stinson 2012). His parents' had some musical talent: his father played a little boogie-woogie piano, and his mother had played saxophone in the school band. Without doubt, this vocal experience and his inherited family musical abilities provided him with the versatile vocal skills described by music writer and folklorist Ben Sandmel: "His baritone is warm and melodic, perfect for ballads or Beatle tunes, yet easily adaptable to the gruffest, grittiest blues and funk; . . .[it is] Southern in inflection, and underlined with emotional sincerity" (32). While the Church of Christ worship services did not permit instruments, some of the men from the church played musical instruments at home. Stinson liked to go hang out with them and listen to them play. Sandmel reports how Stinson discovered guitar when he was about ten and visiting a friend from church, Tom Burnett, who had an old guitar in his closet that he didn't know how to play. Stinson took it home and in a few days had "worked up a couple of Ventures tunes like 'Walk Don't Run' and 'Pipeline.'" Stinson began hanging out with Burnett and other men from the church, and they formed a band. Another friend from church, Don DeLukie, had a blues band and included Stinson (Sandmel 34). With the help of these church friends and the Mel Bay chord book, Stinson taught himself to play guitar. As his interest in music developed, he wanted to learn piano, so his family rented a piano for him. With no formal lessons, he proceeded to teach himself to play by ear and practiced daily. As he grew older, he was curious about the live music in the area's honky-tonks and barrooms. Stinson describes how his early experiences led to the kind of music he loves to play:
When I wasn't old enough to go inside these nightspots, I eventually started sneaking around to the back doors and meeting the musicians who worked there. They would always encourage me and would leave the door open so I could peep in and watch them play this great honky tonk blues music. The music I heard was always upbeat and full of anecdotes and humorous stories of the workingman and his struggles. The musicians themselves were always the coolest characters I've ever known, country hipsters, if you will, seemingly without a care for tomorrow. This was my learning ground and is where I formed a lot of my musical sensibilities in the North Louisiana tradition. Around this same time while I was still in high school, I attended a Jerry Lee Lewis concert at the Monroe Civic Center. As I was listening and watching him, I remember I thought to myself, "This is my kind of music, and this is what I would like my band to sound like." I knew from then on that I would be mixing country music with the blues to make my own concoction that most folklorists recognize as rockabilly. (Stinson 2004)
He describes rockabilly as "kind of like a train wreck of country music and the blues; they kind of crashed together and blew up" (Wald and Junkerman 258).
Instrumentalist and Songwriter
Equally good on piano and guitar, Stinson also plays bass, harmonica, and drums—all by ear—and writes songs as well. Going beyond traditional roots music, his song-writing influences run the gamut from rockabilly to country to Beatles and Eric Clapton-inspired rock 'n' roll. In the book accompanying the film and CD, The Mississippi: River of Song, Stinson says, "My music is all about having fun in life, and all the little stuff that I go through in this area.
It all builds up and then a song comes out—it might take six months or a year, but all of a sudden all these songs start coming into my mind and it seems to be it's all pretty true to what I'm living through" (Wald and Junkerman 261). His rockabilly song recorded on the River of Song CD, "Taters and Gravy and Chicken-Fried Steak," celebrates the north Louisiana food traditions, which he loves:
Yeah, I like my rice and gravy and my black-eyed peas,
Corn on the cob, I want a big glass of tea
Some okra and tomatoes and some turnip greens
I want some real soul food; do you know what I mean?
Well, I'm going on down to Ma and Pa's Café-Mercy!
I want some taters and gravy and chicken-fried steak.
At first he was uncertain about his songwriting, but as he recounts, he received encouragement from another area guitarist:
I've been writing songs for years, but never thought I had strong enough material until I made my first recording in the year 2000. I was totally blown away when one of my North Louisiana heroes told me that he would like to put some guitar on my record. This hero was none other than the man who had played on countless recordings from some of my favorite artists, such as Jerry Lee Lewis, Elvis Presley, Ricky Nelson, Gram Parsons, Roy Orbison and Merle Haggard: Shreveport's native son, James Burton. This gesture of passing the torch made me believe that James thought I was on the right track as far as the authenticity of my music and songwriting and helped me bolster my quest to play authentic North Louisiana rock-n-roll. (Stinson 2004)
With Burton's encouragement, Stinson went on to make his first CD, Inspiration (2001), providing almost all the instrumentation and vocals, with some help from Burton.
Stinson has fun with his lyrics and music, juxtaposing music from different eras, genres, and media in the same song. His mastery of a variety of styles could be seen as post modern, yet his music is indeed authentic. He finds inspiration for the songs on this album in the various musical traditions of the state and in his everyday life. For example, his song "Frozine," with its swamp pop sound, is based on the name of the wife of a Monroe barber Stinson admired because he and his wife provided a center distributing free clothing to the needy. Stinson thought north Louisiana needed a song like south Louisiana's "Matilda," and "Frozine" would be a great response. His early rockabilly-inspired song "Country Girl," echoes Jerry Lee Lewis on piano and references the theme from the 1960s television show Green Acres in its opening; its lyrics extol the virtues of a wife who maintains traditional roles:
She can wash all day and cook all night;
Get in the bed, everything's all right.
You go to the country, you'll see her in her old rocking chair.
She grows her garden; all her flowers look good.
She knows she's doing what she should.
She's a country girl, raised out on the farm.
She's a little country girl and won't do you no harm.
After his first CD, Stinson said he read a book on songwriting by songwriter Jimmy Webb, where he learned among other things that he needed a rhyming dictionary. Subsequently, he said he became a better writer. Stinson's CD, F- Earl (2007), took its title and cover art from a drawing by his son and features more of his own songs, including his rockabilly "All Goofed Up," showing, according to critic Alex Rawls, "a good-natured love of rock 'n' roll in all its traditional forms, and the great records [that] shaped Stinson's musical vocabulary."1
He continues to produce his own life-inspired songs. His Kickin' in My Stall CD (2009) includes a range of styles, from 1950s-style rock n' roll on his "Little Church in the Piney Woods," to his rockabilly "Contagious," to his instrumental echoes of Jimmy Buffett in his "Sunday Night in Shreveport," about a lonely musician in a Shreveport casino. Familiar with the casino circuit, Stinson captures the late night imagery such as the waitress eating wings at the bar and the beer bellies of the male clientele. Revealing Stinson's sensitive, darker side, his haunting "Rhinestones and Butterflies," written in a minor key about a musician going through a liminal time, references the loss of his own mother in the refrain: "Mama used to love Jim Reeves; she loved Patsy Cline." Stinson uses traditional ballad-style incremental repetition in the refrain of this long song to reveal more about the mother after each verse: "Mama loved Porter and Dolly;/ she loved Patsy Cline," "Mama used to roll her own/ listening to Patsy Cline," and "Mama used to make me pull switches/ when she'd whip my behind." The song's opening line placing a down-and-out musician locally, but tuned in globally mirrors the global musical experience which Stinson gave up because of his attachment to his local community: "Sitting in the kitchen, listening to the World Café/ I'd really like to write some songs/ but I ain't got nothing to say/ I fired all my friends, and then I fired my wife and my band/ Now it's just me and my dogs, Howling Wolf, and raising sand." The deep, lonesome feeling this song provokes with its motifs of loss of mother, wife, and friends reflects Stinson's roots in the South and the sad country music of Hank Williams and the blues.
While his recordings tend to be solo productions with Stinson playing all the instruments and singing all the vocals, he is equally impressive in solo live performances playing either acoustic 12-string guitar or electric guitar or his Yamaha keyboard. For instance, in his solo performance at the Delta Music Museum in Ferriday, the home of his idol Jerry Lee Lewis, he not only played both Lewis's and his own songs on keyboard, but also a mainly blues set on the 12-string, including two Leadbelly songs, "Pig Meat" and "Good Night, Irene."
While he graciously will play solo gigs, in his dynamic live performances he prefers to play with a band which he puts together. Adept at improvisation, he is also at home jamming with a bar band or even with an old-time fiddler or discussing his work for an artist-in-the-schools program. For the Southern Crossroads Festival at the 1996 Olympics in Atlanta, he organized the Ark-La-Mystics band and reprised it at the Smithsonian Festival of American Folklife in Washington on the National Mall in 1997.
He was the lead musician and vocals for the band, which included Maggie Warwick, a country musician from the Shreveport Louisiana Hayride era. A Washington Post music critic who heard Stinson with the band at the Washington Festival praised him: "He can do Jerry Lee Lewis better than Jerry Lee Lewis. . . . When he closes with 'Great Balls of Fire,' Mama, look out. He can make his electric keyboard stand on its tail" (Hendrickson B10).
Stinson has chosen a performing career, not a recording career; otherwise, he would have stayed in Nashville. His live performances are intense, deeply felt, and emotion-driven. He always gives 100%, regardless of the venue or the size of the audience. Obviously, he enjoys performing his different styles of music in live gigs, whether solo with his guitar and keyboard, with his Ark-La-Mystics band or with a bar band he has put together: "It's real good-feeling music; it makes me feel good, so I'm hoping it makes other people feel good, too. . . I have seen this music get hundreds of folks up out of their chairs and on to the dance floor to literally shake their troubles away."
Notes
1. For videos of Stinson performing "Taters and Gravy" and "All Goofed Up," search YouTube.
Works Cited
Hendrickson, Paul. "Folklife's Fertile Ground: Delta Traditions Blossom at Festival on the Mall." Washington Post. 3 July 1997: B1+. Print.
Rawls, Alex. "Kenny Bill Stinson: Kickin' in My Stall (Independent)". Rev. Offbeat. 01 August 2009. Web. http://www.offbeat.com/2009/08/01/kenny-bill-stinson-kickin-in-my-stall-independent/
---. "Kenny Bill Stinson, F- Earl. (Independent). Offbeat. 01 March 2007. Web. http://www.offbeat.com/2007/03/01/kenny-bill-stinson-f-earl-independent/
Sandmel, Ben. "The Roots of Kenny Bill Stinson." Louisiana Life. Nov./Dec.1987: 32, 34. Print.
---. "Sound Advice: A Bountiful Backlog." Louisiana Cultural Vistas. Summer, 2001: 94-95. Print.
Stinson, Kenny Bill. Personal Interview. 27 February 2004.
---. Narrative Stage Presentation, Natchitoches Folk Festival, 21 July 2012.
Wald, Elijah and John Junkerman. "North Louisiana Twang: Kenny Bill Stinson." In The Mississippi: River of Song. New York: St. Martin's Press, 1999. 258-261. Print.
Discography
Stinson, Kenny Bill. F- Earl. Independent. 2007. CD.
---. Inspiration, Soigne Recordings, 2001. CD.
---. Kicking in My Stall, (Independent), 2009. CD.
"Taters and Gravy and Chicken Fried Steak." The Mississippi: River of Song, Smithsonian Folkways Recordings: SFW 40086, 1998. CD.