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    This Is Not a Fighting Song: The Prophetic Witness of the Indigo Girls
    This Is Not a Fighting Song: The Prophetic Witness of the Indigo Girls
    This Is Not a Fighting Song: The Prophetic Witness of the Indigo Girls
    Ebook174 pages2 hours

    This Is Not a Fighting Song: The Prophetic Witness of the Indigo Girls

    By Meredith Holladay

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    About this ebook

    It is through their music that the Indigo Girls build upon the theological idea of community-building and solidarity-forming, in order to tell the stories, to relate the authentic experience of human struggle and reconciliation, of human love and pain. Further, they work outward, convicted that their music and songwriting is an avenue to speak truth to power. All of this serves as theological reflection worked out in public and vocal forms of prophetic denunciation and proclamation. Their songs take on this prophetic tone of denunciation--speaking against oppression, inequality, and injustice. Moreover, their music does not remain complacent in the critique; through their songwriting they participate in prophetic proclamation--envisioning alternative ways of being, contributing to the collective imagination of contexts of equality, peace, and human freedom.
    LanguageEnglish
    PublisherCascade Books
    Release dateOct 21, 2022
    ISBN9781532607868
    This Is Not a Fighting Song: The Prophetic Witness of the Indigo Girls
    Author

    Meredith Holladay

    Meredith Holladay is an educator and ordained minister in the Kansas City area.

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      Book preview

      This Is Not a Fighting Song - Meredith Holladay

      1

      Introduction

      The Indigo Girls

      The Indigo Girls, the name given to the duo formed by Amy Ray and Emily Saliers, released their first recording in 1985 , but the roots for their musical partnership stretch more than a decade prior. The two met in elementary school in Atlanta in 1974 , as Amy recalls across a lunch table in a cafeteria. I don’t really remember much except the playground and the cafeteria scenes—girls gathered around Emily while she played her guitar.

      ¹

      Because Emily was a year ahead of Amy in school, the two did not become close friends until high school, when they were both in chorus together, which afforded them an opportunity for friendship and collaboration: Being in the chorus together truly bonded us, as it was a chance for kids from different grades to hang out, and Amy and I were immediately and deeply simpatico.

      ²

      In 1981, while both still in high school, Amy and Emily began playing music together, and began playing as a ‘cover song’ bar band, both having fake i.d.’s and our parents’ encouragement to carry on.

      ³

      In the fall of 1981, Emily left for college at Tulane, and the following year, Amy began her freshman year at Vanderbilt. During the year they would visit each other and continue their musical partnership, fostered even deeper when home during breaks from school. In 1983, independent of each other, though fortuitous, they transferred to Emory University, landing them both back in Atlanta. This move provided obvious advantageous for their performance and partnership, as well as proved formative for their respective identities and activism that would characterize their career for several decades continuing into their current work.

      Amy Ray grew up in a conservative home in Georgia; as she describes them, her family and home are quite typical for the South. She describes her family as very conservative and they went to church about four days a week.

      ⁴

      Though her family was conservative, and she wrestled with that as she got older and got more progressive, she reflects that her parents were really cool and generous, very Southern . . . you worry about others before you worry about yourself . . . to the point that it’s probably not a good thing!

      ⁵

      Amy contrasts her very entrenched, evangelical, Southern rearing with Emily’s, noting that Emily grew up in a progressive family . . . [she was] raised knowing the importance of being engaged. Emily’s family was an outlier because they were not rooted in the South: Emily is a Southern transplant; the Saliers family moved to Atlanta when she was eleven for her father’s vocation. They moved from New Haven, Connecticut, where he had been teaching at Yale Divinity School. Don Saliers taught Worship and Sacred Music at Emory University’s Candler School of Theology. Emily reflects on her family life as being progressive and open to asking questions, which gave her a foundation for her reflection and song writing.

      The two women were barely out of college when they dubbed themselves the Indigo Girls and were touring, performing, and recording with the dedication and schedule of true professional musicians (in fact, Ray finished her senior year of college thanks to the help of some cool Professors who let me do my work while on tour

      ⁶

      ). They landed on the name somewhat randomly, searching the dictionary for words that sounded good, and landed on Indigo, which, according to Amy, resonated because it is a significant Southern crop, fraught with the brutality of slavery, deadly working conditions, and international trade debacles . . . Subconsciously I might have been going for some subversion here, with such a dark underbelly to an innocent word.

      ⁷

      Due in no small part to their determination and commitment to playing their music and having their music played, by 1988, they had landed a recording contract with Epic Records, and recorded their first full-length album, their self-titled debut, which was released in March 1989, an album that went Gold within the year, and won the Best Contemporary Folk Album Grammy.

      ⁸

      The Indigo Girls continued songwriting, recording and releasing albums, and keeping up with a demanding publicity and tour schedule. As they continued to establish themselves in their career, they also established themselves as artist–activists, and as they both reflect, their activism continues to mean as much to them as any other piece of their decades-long career (and a topic discussed in much greater depth in the following pages). At the time of publication, The Indigo Girls have recorded 15 studio albums, three live albums, and two compilations. Amy Ray has released six solo records and owns her own label, Daemon Records (founded in 1990), and Emily Saliers has released one solo album, has co-written a book with her father, A Song to Sing, a Life to Live: Reflections on Music as Spiritual Practice, and has contributed to the Atlanta food scene as former co-owner of Watershed and founding investor of Flying Biscuit Café. Both Ray and Saliers maintain their homes in Georgia (and have for the duration of their career): Ray in rural Dahlonega, Georgia, and Saliers in the Atlanta suburb of Decatur.

      Both Amy and Emily are openly queer (though, despite early rumors, they have never been in a romantic relationship with each other; they describe each other as easy and fast best friends). Their songwriting and activism as they relate to LGBTQ+ issues and their own queerness will be discussed at length in a later chapter. As it relates to their identities as musicians and how their sexuality affected their career, the topic does bear mentioning in conjunction with some discussion about their coming out.

      The Indigo Girls reflect on their coming out in contrasting tones: the private coming out—to themselves, each other, to those close to them—and the more public coming out, specifically as it related to their burgeoning popularity and hopes for success in their music career. Coming of age both as young adults and as musicians in the South, in the eighties, they had to deal with layers of stigma surrounding their gender presentations and queerness. On the one hand, each reflects on her coming out as almost a nonissue. Emily remembers it this way: "I had a fear of coming out . . . I thought we’d get stigmatized, which we did. In the end it so didn’t matter at all."

      ⁹

      Yet, a closer listen reveals latent, lingering struggle. Amy reflects that she wrestled for years with the internal struggle, not fully understanding who she was: "I went through years of self-hate, I was a cutter, I had a lot of problems . . . I didn’t try to not be gay, but I had an internalized homophobia, even though I had a girlfriend."

      ¹⁰

      She refers to her own homophobia as internalized consistently. Despite being one of three gay sisters in her family, Amy acknowledges that her family’s Southern, conservative roots meant they struggled hard with coming out and acceptance.

      ¹¹

      Whereas Emily’s struggle seemed to be more on the public level, Amy’s stemmed from her more conservative family and upbringing, leaving her little room to understand herself outside of the fixed notions of acceptability in evangelical Georgia.

      Conversely, Emily relates little of the struggle on the personal level—though it was Amy who came out first—if measuring such things tells us anything at all. Emily relates that she was briefly, and personally fearful of homosexuality: just before I started to discover that I thought I might be gay, I was very homophobic. I remember thinking, ‘ugh, homosexuality, that’s perverse; I don’t know anybody who does that . . . ’ I didn’t know what it was so I didn’t know how to react. However, as she describes her own coming out, once she realized she was gay, she never really had any internal struggle with it: I never felt bad about it; I never felt like this is wrong or I’m going to fight this, I just realized what it was, finally.

      ¹²

      She relates that her family (perhaps to the surprise of many interviewers, considering her father is a Methodist minister, and she grew up going to church), has always been completely supportive. Saliers has also been asked if her Christian background and spirituality has caused her conflict with her sexuality, to which she responds:

      I have never had a spiritual struggle with being gay. I think those that do suffer from years and years of spiritual misinterpretation, and that God created us to love each other. When two people love each other consensually and with respect, it doesn’t matter if they are of the same sex. In time, the evolution of gay rights . . . will make us look back and wonder why there was such hatred and homophobia.

      ¹³

      She repeated this sentiment in an interview with the Huffington Post: It’s a schizophrenic feeling to be involved in church life and then feel that there are so many people that stand against you. Personally, I’ve never had an issue with my sexuality and my faith. I felt like I was born to be who I am and I never had issues.

      ¹⁴

      By both accounts, the Saliers family has always been progressive—though certainly not too difficult a label to earn in evangelical Atlanta circles. In more recent conversations about their coming out, their geographic context perhaps makes it difficult to understand their story contrasted with today’s more inclusive culture. Amy also offers a reflection, revealing how much the context and cultural language around sexuality and coming how has evolved: "We didn’t know when we were in high school what the word gay meant. We thought gay was bestiality. We were sheltered to the point of crazy."

      ¹⁵

      In a 2021 interview, she reflects on how, even as a woman in her fifties, current LGBTQ+ movements have helped her understand herself in ways that she did not have the vocabulary for when she was younger, which caused her a lot of angst and despair: I was a cutter sometimes. I was just going through this real struggle with my body and my sexuality and everything . . . There’s this male in me that is so at odds with this female part of my body, a conflict she was ill-equipped to process some 30–40 years ago: I didn’t know there was such a fluidity. The trans-rights movement has helped her understand that, "I ID as genderqueer . . . [and] my pronoun is she; that’s what I embrace."

      ¹⁶

      As both Amy and Emily were understanding their queerness on a personal level, they were grappling with the implications in the music industry (corporate labels, commercial radio, music management, etc.) of being two lesbians from the South. Almost immediately, they pushed back against the music industry’s attempts to pigeonhole them as a gay band. Before they encountered homophobia at the industry level, they were struck by how pervasive homophobia is within the entire music system. In a blog post, Amy looks back on those early years and realizes, We weren’t totally acquainted with the ways in which our sexuality played into the ‘outsider’ status of the Alt music world, but I can remember feeling a little shunned in the ‘coffee house’ world, which at the time was actually pretty traditional and straight.

      ¹⁷

      Their career—from playing as a bar band, to emerging as professional musicians

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