Douglas K. Miller – författare

No one played like Jesse Ed Davis. One of the most sought-after guitarists of the late 1960s and ’70s, Davis appeared alongside the era’s greatest stars—John Lennon and Mick Jagger, B.B. King and Bob Dylan—and contributed to dozens of major releases, including numerous top-ten albums and singles, and records by artists as distinct as Johnny Cash, Taj Mahal and Cher.But Davis, whose name has nearly disappeared from the annals of rock and roll history, was more than just the most versatile session guitarist of the decade. A multitalented musician who paired bright flourishes with soulful melodies, Davis transformed our idea of what rock music could be and, crucially, who could make it. At a time when few other Indigenous artists appeared on concert stages, radio waves, or record store walls, in a century often depicted as a period of decline for Native Americans, Davis and his Kiowa, Comanche, Cheyenne, Seminole and Mvskoke relatives demonstrated new possibilities for Native people.Weaving together more than a hundred interviews with Davis’s bandmates, family members, friends and peers—among them Jackson Browne, Bonnie Raitt and Robbie Robertson—Washita Love Child powerfully reconstructs Davis’s extraordinary life and career, taking us from his childhood in Oklahoma to his first major gig backing rockabilly star Conway Twitty, and from his dramatic performance at George Harrison’s 1971 Concert for Bangladesh to his years with John Trudell and the Grafitti Man band. In Davis’s story, a post-Beatles Lennon especially emerges as a kindred soul and creative partner. Yet Davis never fully recovered from Lennon’s sudden passing, meeting his own tragic demise just eight years later.With a foreword by former poet laureate Joy Harjo, who collaborated with Davis near the end of his life, Washita Love Child thoroughly and finally restores the “red dirt boogie brother” to his rightful place in rock history, cementing his legacy for generations to come.

No one played like Jesse Ed Davis. One of the most sought-after guitarists of the late 1960s and ’70s, Davis appeared alongside the era’s greatest stars—John Lennon and Mick Jagger, B.B. King and Bob Dylan—and contributed to dozens of major releases, including numerous top-ten albums and singles, and records by artists as distinct as Johnny Cash, Taj Mahal, and Cher.But Davis, whose name has nearly disappeared from the annals of rock and roll history, was more than just the most versatile session guitarist of the decade. A multitalented musician who paired bright flourishes with soulful melodies, Davis transformed our idea of what rock music could be and, crucially, who could make it. At a time when few other Indigenous artists appeared on concert stages, radio waves, or record store walls, in a century often depicted as a period of decline for Native Americans, Davis and his Kiowa, Comanche, Cheyenne, Seminole, and Mvskoke relatives demonstrated new possibilities for Native people.Weaving together more than a hundred interviews with Davis’s bandmates, family members, friends, and peers—among them Jackson Browne, Bonnie Raitt, and Robbie Robertson—Washita Love Child powerfully reconstructs Davis’s extraordinary life and career, taking us from his childhood in Oklahoma to his first major gig backing rockabilly star Conway Twitty, and from his dramatic performance at George Harrison’s 1971 Concert for Bangladesh to his years with John Trudell and the Grafitti Man band. In Davis’s story, a post-Beatles Lennon especially emerges as a kindred soul and creative partner. Yet Davis never fully recovered from Lennon’s sudden passing, meeting his own tragic demise just eight years later.With a foreword by former poet laureate Joy Harjo, who collaborated with Davis near the end of his life, Washita Love Child thoroughly and finally restores the “red dirt boogie brother” to his rightful place in rock history, cementing his legacy for generations to come.

In 1972, the Bureau of Indian Affairs terminated its twenty-year-old Voluntary Relocation Program, which encouraged the mass migration of roughly 100,000 Native American people from rural to urban areas. At the time the program ended, many groups-from government leaders to Red Power activists-had already classified it as a failure, and scholars have subsequently positioned the program as evidence of America's enduring settler-colonial project. But Douglas K. Miller here argues that a richer story should be told-one that recognizes Indigenous mobility in terms of its benefits and not merely its costs. In their collective refusal to accept marginality and destitution on reservations, Native Americans used the urban relocation program to take greater control of their socioeconomic circumstances. Indigenous migrants also used the financial, educational, and cultural resources they found in cities to feed new expressions of Indigenous sovereignty both off and on the reservation. The dynamic histories of everyday people at the heart of this book shed new light on the adaptability of mobile Native American communities. In the end, this is a story of shared experience across tribal lines, through which Indigenous people incorporated urban life into their ideas for Indigenous futures.

In 1972, the Bureau of Indian Affairs terminated its twenty-year-old Voluntary Relocation Program, which encouraged the mass migration of roughly 100,000 Native American people from rural to urban areas. At the time the program ended, many groups-from government leaders to Red Power activists-had already classified it as a failure, and scholars have subsequently positioned the program as evidence of America's enduring settler-colonial project. But Douglas K. Miller here argues that a richer story should be told-one that recognizes Indigenous mobility in terms of its benefits and not merely its costs. In their collective refusal to accept marginality and destitution on reservations, Native Americans used the urban relocation program to take greater control of their socioeconomic circumstances. Indigenous migrants also used the financial, educational, and cultural resources they found in cities to feed new expressions of Indigenous sovereignty both off and on the reservation. The dynamic histories of everyday people at the heart of this book shed new light on the adaptability of mobile Native American communities. In the end, this is a story of shared experience across tribal lines, through which Indigenous people incorporated urban life into their ideas for Indigenous futures.

In 1972, the Bureau of Indian Affairs terminated its twenty-year-old Voluntary Relocation Program, which encouraged the mass migration of roughly 100,000 Native American people from rural to urban areas. At the time the program ended, many groups — from government leaders to Red Power activists — had already classified it as a failure, and scholars have subsequently positioned the program as evidence of America’s enduring settler-colonial project. But Douglas K. Miller here argues that a richer story should be told — one that recognizes Indigenous mobility in terms of its benefits and not merely its costs. In their collective refusal to accept marginality and destitution on reservations, Native Americans used the urban relocation program to take greater control of their socioeconomic circumstances. Indigenous migrants also used the financial, educational, and cultural resources they found in cities to feed new expressions of Indigenous sovereignty both off and on the reservation.The dynamic histories of everyday people at the heart of this book shed new light on the adaptability of mobile Native American communities. In the end, this is a story of shared experience across tribal lines, through which Indigenous people incorporated urban life into their ideas for Indigenous futures.

In 1972, the Bureau of Indian Affairs terminated its twenty-year-old Voluntary Relocation Program, which encouraged the mass migration of roughly 100,000 Native American people from rural to urban areas. At the time the program ended, many groups — from government leaders to Red Power activists — had already classified it as a failure, and scholars have subsequently positioned the program as evidence of America’s enduring settler-colonial project. But Douglas K. Miller here argues that a richer story should be told — one that recognizes Indigenous mobility in terms of its benefits and not merely its costs. In their collective refusal to accept marginality and destitution on reservations, Native Americans used the urban relocation program to take greater control of their socioeconomic circumstances. Indigenous migrants also used the financial, educational, and cultural resources they found in cities to feed new expressions of Indigenous sovereignty both off and on the reservation.The dynamic histories of everyday people at the heart of this book shed new light on the adaptability of mobile Native American communities. In the end, this is a story of shared experience across tribal lines, through which Indigenous people incorporated urban life into their ideas for Indigenous futures.