Dolly Parton's America

Jad Abumrad sits down with host Ana González to talk about her new podcast, Our Common Nature, a musical journey with cellist Yo-Yo Ma. As the conversation reveals, Jad actually helped connect Ana with Yo-Yo Ma!

As Dolly will tell you, so much of who she is - her creativity, her music, her stance on life - emanates from her faith, but what exactly is that faith? The answer is deeply surprising. In this episode, Dolly tells a story of finding God in an abandoned church filled with X-rated graffiti. And she speaks of her plans for how she'll be remembered after she’s gone—how her voice will live on for the next 50, 100, 200 years.

This episode delves into the controversy surrounding Dolly Parton’s Stampede (formerly known as “Dolly Parton’s Dixie Stampede”)—a dinner theater that presents the Civil War as a friendly competition between neighbors. In the wake of the Charlottesville Riots in 2017, the Dixie Stampede was called out by the press, and then became embroiled in the larger national conversation about Civil War monuments and the white-washing of history. Dolly’s business conglomerate decided to eliminate “Dixie” from the name, which caused further uproar. Dolly embodies “a quivering mass of irreconcilable contradictions” in a way very few other American figures do… but has America arrived at a place where such contradictions are no longer defensible or tolerable?

Music performed by: Justin Hiltner (@hiltnerj, http://justinhiltner.com) Esther Konkara (@esther_konkara) Steph Jenkins (@slhjenkins, http://www.stephaniejenkins.info) Stephanie Coleman (@stephiecoleman) Courtney Hartman (@courthartman, https://www.courtneyhartman.com) Shelley Washington (@shelleyplaysaxy, http://shelleywashington.com) Bora Yoon (@borabot, http://borayoon.com) Caroline Shaw (@caroshawmusic, https://carolineshaw.com) Recordings from National Sawdust were part of the NationalSawdust+ series: Elena Park is the curator of NationalSawdust+ Special thanks to recording engineer Garth MacAleavey, Jeff Tang, Charles Hagaman, and everyone at National Sawdust. Thanks also to Alex Overington and Jeremy Bloom for mix engineering.

Dolly Parton and politics have always had an interesting relationship. On the one hand, she wrote 9 to 5, the anthem for working women and the theme song for a movie inspired by a new labor union. On the other hand, she refuses to answer questions about President Trump, or any question on politics period. Her nephew calls this “Dollitics”: Dolly doesn’t take a position because she knows half her fans are on the right, half are on the left. In this moment in history, how should we think of this kind of fiercely apolitical stance? Is it desirable, or even possible?

We journey into the Dollyverse dimension: "Tennessee Mountain Home."Like all law abiding Tennesseans, Jad grew up with the song on a loop. He hadn’t planned to talk with Dolly about it, but much to his surprise, he is drawn into a Tennessee Mountain Trance. The trance opens a portal to many questions about country music, authenticity, nostalgia and belonging. And to a place called Dollywood. We visit the replica of Dolly’s childhood cabin and find thousands of other pilgrims similarly entranced. Along the way, we meet Wandee Pryor, who lived in a Dolly dreamworld as a girl. And also, halfway around the world, Esther Konkara, the self-proclaimed “Kenyan Dolly Parton,” who sings "Tennessee Mountain Home" as an ode to the hills of Nairobi - hills she has not yet left. The Tennessee Mountain home begins to seem like part of a Disney fairytale.But then, Jad and Shima get a call from Dolly’s nephew and head of security Bryan Seaver, who makes an irresistible offer.

We begin with a simple question: How did the queen of the boob joke become a feminist icon? Helen Morales, author of “Pilgrimage to Dollywood,” gave us a stern directive – look at the lyrics! So we dive into Dolly’s discography, starting with the early period of what Dolly calls “sad ass songs” to find remarkably prescient words of female pain, slut-shaming, domestic violence, and women being locked away in asylums by cheating husbands. We explore how Dolly took the centuries-old tradition of the Appalachian “murder ballad”—an oral tradition of men singing songs about brutally killing women—and flipped the script, singing from the woman’s point of view. And as her career progresses, the songs expand beyond the pain to tell tales of leaving abuse behind. How can such pro-woman lyrics come from someone who despises the word feminism? Dolly explains.