reviews

Songs Against the Sirens

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When the helicopters circle low over a neighborhood, they make a sound that feels older than electricity. It is the thrum of authority announcing itself. In Minneapolis last winter, that sound mixed with others: the clatter of hurried suitcases, the click of phones spreading warnings in Spanish, Somali, Hmong, and English, the uneasy quiet of schoolrooms where too many desks sat empty. Federal immigration enforcement swept through the Twin Cities with a force that startled even communities accustomed to living with uncertainty.

And, as has happened so many times before in American history, musicians began turning the noise into music.

Protest songs rarely arrive as tidy manifestos. They appear instead as fragments of feeling—ballads scribbled on tour buses, verses tested at benefit shows, choruses sung in church basements and union halls. Bruce Springsteen has spent half a century mastering this art: the ability to take a specific injustice and fold it into the larger story of who we are. His recent live sets have revived “The Ghost of Tom Joad” and “American Skin (41 Shots),” reframing them for a new era in which questions of policing, borders, and belonging are once again painfully urgent. When he introduces those songs now, he often speaks directly about families living in fear of raids, making the connection between past struggles and present ones impossible to miss.

Springsteen has also used newer material to gesture toward the same terrain. In “Rainmaker,” from 2020’s Letter to You, he warns of leaders who “steal your dreams and kill your prayers,” a lyric that fans have increasingly heard as an indictment of the politics that enable harsh immigration crackdowns. At concerts in the Midwest, he has dedicated “Long Walk Home” to immigrant communities, turning an older song about alienation into a present-day pledge of solidarity. The message is classic Springsteen: America belongs to those who build it, not merely to those who police it.

Bruce Springsteen’s “Streets of Minneapolis” stands as one of the most direct and urgent protest songs of his long career, written and released in January 2026 in response to violent federal immigration enforcement actions in Minneapolis. The song’s lyrics paint a stark picture of a city under duress—“a city aflame fought fire and ice ’neath an occupier’s boots”—and explicitly name the deaths of Alex Pretti and Renée Good at the hands of ICE agents as catalysts for the track’s creation. Springsteen recorded the song within days of the events and dedicated it to “the people of Minneapolis, our innocent immigrant neighbors,” underscoring its solidarity with those resisting what he called “state terror.” Musically, it begins with a spare acoustic arrangement before building into a fuller folk-rock chorus that includes a chant of “ICE out of Minneapolis,” transforming the narrative from lament to communal call to action. By invoking local streets and specific victims, Springsteen shifts from abstract critique to vivid storytelling, grounding national debates over immigration enforcement in the lived experiences of a particular place and its people.

Across the Atlantic, Billy Bragg has been sharpening his own brand of melodic concern. Bragg’s music has always insisted that politics is not an abstract debate but a lived experience. In recent years, he has circulated new compositions such as “The Sleep of Reason” and “King Tide and the Sunny Day Flood,” songs that connect nationalism, xenophobia, and state power in plainspoken language.

Billy Bragg’s recent song “City of Heroes” exemplifies how veteran protest singers are responding in real time to state violence and grassroots resistance. Written, recorded, and released in less than 24 hours in late January 2026, the track was inspired by the killing of Alex Pretti and the earlier death of Renée Good—both widely reported incidents involving U.S. Immigration and Customs Enforcement agents in Minneapolis, Minnesota. Bragg frames the song around a powerful invocation of Martin Niemöller’s famous warning about silence in the face of oppression, repurposing its structure to insist that individuals must stand up when “they came for the immigrants… refugees… five-year-olds… to my neighborhood.”

Rather than dwelling solely on the perpetrators of violence, the song centers the courage of ordinary Minneapolis residents who “will protect our home” despite tear gas, pepper spray, and intimidation, making the city itself a locus of collective heroism and moral witness. Through its stark lyrics and urgent folk-punk delivery, “City of Heroes” both honors local resistance and challenges listeners everywhere to confront injustice rather than look away.

What is different now is how quickly these songs travel and how intimately they are connected to specific communities. In Minnesota, local artists have woven themselves into the fabric of resistance. Somali American rapper Dua Saleh’s “body cast,” though not written solely about immigration, captures the claustrophobia of living under constant surveillance. Minneapolis songwriter Chastity Brown released “Back Seat” after volunteering with local advocacy groups; the song tells of a mother trying to explain to her son why “men in badges came before the sun.” Musicians have often turned their songs into anthems at rallies.

Nationally, a wave of artists has confronted immigration enforcement head-on. The Drive-By Truckers’ blistering “Babies in Cages” remains one of the clearest condemnations of family separation ever recorded, and the band has revived it repeatedly as raids intensify. Margo Price has performed the song at fundraisers, adding her own spoken-word verses about rural Midwestern towns emptied by deportations. Latin pop star Residente’s “This Is Not America” links border policy to a longer history of hemispheric violence, while Mexican-American band Las Cafeteras’ recent single “If I Was President” imagines a world where “no kid sleeps in a holding cell.”

Music becomes a form of accompaniment. It says to frightened families: you are not alone in this story.

Music critic Ann Powers has often observed that songs do not replace policy. They cannot halt a raid or change a law. But they shape the emotional climate in which those laws are debated. They help define what cruelty feels like and what compassion sounds like. In moments of crisis, they keep the human stakes visible. The current wave of immigration enforcement has produced images that feel almost medieval: agents in tactical gear arriving at dawn, children escorted past news cameras, workplaces emptied in minutes. Musicians respond by insisting on the modernity—and the intimacy—of these events.

These acts may seem small, but protest music has always worked through accumulation. One song becomes a hundred, then a thousand. The civil-rights anthems of the 1960s did not end segregation on their own, yet they provided the soundtrack that made the movement recognizable to itself. Today’s musicians are doing similar cultural labor, stitching together a sense of shared purpose across neighborhoods and genres. There is also a new bluntness in the language. Where earlier generations sometimes relied on metaphor, many contemporary artists name ICE directly. Punk bands from Duluth to Des Moines sell T-shirts that list hotline numbers on the back. Choirs gather outside detention centers to sing lullabies in many languages, turning public space into an improvised concert hall of solidarity.

Still, the best songs resist becoming mere slogans. Springsteen’s gift has always been his ability to locate the political inside the personal: the worker who just wants to get home, the teenager who dreams of a wider world, the immigrant who believes the promises printed on postcards. Bragg, too, mixes anger with tenderness, pairing sharp choruses with melodies that invite sing-alongs. Protest music must be welcoming as well as confrontational; it has to create a community big enough to hold grief and hope at the same time.

In Minneapolis and beyond, that community is gathering wherever music is made. At a recent benefit concert on the West Bank, performers from Somali jazz groups, Hmong folk ensembles, and indie-rock bands passed a guitar from hand to hand while families shared homemade food. Between songs, organizers explained how to donate to emergency housing funds and accompany neighbors to court hearings. The event felt less like a show than a temporary village, built out of rhythm and resolve.

This is how culture pushes back against fear. Not with grand gestures, but with steady, persistent acts of care. A chorus sung together. A lyric that tells the truth. A melody that refuses to look away.

The helicopters will eventually move on. Policies will change, as they always do. What remains are the stories people tell about how they treated one another when the pressure was on. Musicians like Springsteen and Bragg—and the countless local artists standing beside them—understand that their job is to help write those stories in sound: to give courage a tune that can be carried home and passed along.

Somewhere tonight in Minnesota, a teenager is learning three guitar chords and trying to fit the chaos around them into a song. That, too, is part of the resistance. In the long American argument over who belongs, music keeps insisting on an answer both simple and radical: everyone who can sing along.

What’s so funny about peace, love, and understanding? Apparently, quite a lot

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In 1974, Nick Lowe wrote a song that asks a question so earnest it borders on naïve: (What’s so funny ’bout) peace, love, and understanding? Lowe recorded the song with his band, Brinsley Schwarz, on their album The New Favourites of… Brinsley Schwarz.

When Elvis Costello later recorded it in 1978—with Lowe as producer—he “donated” it as a B-side secret cover to his producer’s A-side single. The song then became so popular that it was included on Costello’s next album in America, added as the final track to the US version of Costello’s 1979 album Armed Forces, replacing the song “Sunday’s Best”.

In Costello’s version the question took on a sharper edge. Sung with urgency and a trace of frustration, it sounded less like a slogan and more like a plea shouted into the wind.

Half a century later, the song still circulates, but its emotional register has shifted. What once sounded idealistic now risks being heard as faintly ridiculous. Peace, love, and understanding? In this economy?

The song’s humor was always there. Lowe didn’t write an anthem so much as a rhetorical shrug. The narrator isn’t triumphantly declaring belief in human goodness; the narrator sounds confused, even wounded. Someone trying to connect in a world that seems determined to misunderstand them. The repeated question—what’s so funny…?—suggests that someone, somewhere, is laughing. The joke, apparently, is on anyone who thinks empathy might still matter.

In the 1970s, this skepticism made sense. The optimism of the 1960s had curdled. Vietnam dragged on, Watergate unfolded, and rock music itself was getting louder, angrier, and more ironic by the minute. Punk was around the corner, sharpening its knives. Against that backdrop, asking for “peace and love” could sound hopelessly retro, like showing up to a street fight armed with a daisy.

But Lowe’s song never fully abandons the daisy. Instead, it holds it out stubbornly, as if daring the listener to swat it away. The narrator wants connection. They want understanding. A real need, a desperate urgency for someone—anyone—to meet them halfway. The joke, if there is one, is that these desires are treated as unserious, even embarrassing.

Fast forward to the Trump era, and the song begins to sound less like irony and more like anthropology. We now live in a political culture where empathy is routinely framed as dangerous, compassion is dismissed as weakness, and kindness is treated with deep suspicion. Caring too much is naïve; caring at all is often portrayed as manipulative. Understanding others is rebranded as “coddling.” Peace is for suckers. Love is sentimental nonsense. And understanding—well, that sounds like something an elite would do.

In this context, Lowe’s question lands differently. What’s so funny about peace, love, and understanding? The answer, it turns out, is that they violate the prevailing norms of performative toughness, constructed morality whose point is to judge others. Lowe’s lyrics plead to slow things down, to stop and look around you. They complicate simple stories about winners and losers. They ask us to imagine other people as human beings rather than as enemies, caricatures, or content.

The song’s narrator is lonely, but not in the grand, romantic sense. They’re lonely in a mundane, social way. They want to talk. They want to be heard. They wants to be understood without having to shout or sneer. This is not the loneliness of heroic alienation; it’s the loneliness of someone living in a world that has lost patience with vulnerability.

That loneliness feels oddly familiar today. Contemporary political discourse often rewards outrage over curiosity and certainty over reflection. Admitting uncertainty—or worse, seeking understanding—can be treated as a sign of weakness. In that environment, Lowe’s song sounds almost transgressive. It insists that connection is not only desirable but necessary, even if it makes you look foolish.

There’s also something delightfully inconvenient about the song’s moral framework. It doesn’t divide the world neatly into good people and bad people. Instead, it suggests that everyone is confused, defensive, and afraid—and that the solution is not domination but mutual recognition, mutual aid. This is not a message that lends itself easily to rally chants or cable news panels.

Perhaps that’s why the song feels so quaint now. Its moral universe assumes that understanding is possible and worth pursuing. It assumes that people might actually change if they felt heard. These are dangerous assumptions in a political culture built on permanent grievance and perpetual conflict.

And yet, the song persists. It keeps being covered, replayed, and rediscovered. It resists. Maybe that’s because its central question refuses to age out. Every era has its reasons for mocking peace, love, and understanding. Every era has its own version of the sneer. The song doesn’t argue back so much as it asks us to notice the sneer and sit with it uncomfortably.

In that sense, the song’s humor is less about punchlines than about exposure. It reveals how strange it is that basic human values need defending at all. Why is kindness funny? Why does empathy provoke eye-rolling? Why does understanding feel like a liability?

The joke, Lowe seems to suggest, isn’t on peace and love. It’s on a society that finds them laughable.

So maybe the song’s endurance isn’t ironic after all. Maybe it survives because, in moments when cruelty becomes fashionable and indifference is rebranded as realism, someone needs to keep asking the unfashionable question. Calmly. Repeatedly. Almost politely.

What’s so funny about peace, love, and understanding?

The unsettling answer, then and now, is not that they are absurd—but that we’ve worked very hard to pretend they are, so maybe… just maybe we can work to make them real.

Finding Warmth in the Static: The Lo-Fi World of Dayton’s Luke Hummel

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If you spend enough time digging through Bandcamp tags at 2 a.m., you start to recognize the difference between lo-fi as an aesthetic and lo-fi as a way of seeing the world. The first is easy: tape hiss, gently warped guitars, a drum machine that sounds like it was rescued from a yard sale. The second is rarer and more interesting. It’s less about production tricks and more about a temperament—a willingness to let imperfection feel honest.

Dayton musician Luke Hummel, who will be appearing this week on Your Tuesday Afternoon Alternative with Dr. J from 4–5 p.m., belongs firmly in that second category.

Hummel has been drifting around the edges of Ohio’s DIY scene, releasing home-recorded EPs and singles that feel less like products than postcards. His songs arrive quietly, usually with little fanfare, and they tend to stick around longer than you expect. Listening to his catalog is a bit like thumbing through a box of Polaroids from someone else’s life: small moments, slightly faded, unexpectedly moving.

I’m supposed to have a vocabulary ready for this sort of thing. Words like “intimate,” “bedroom pop,” “hazy,” and “nostalgic.” All of them apply, and none of them quite capture what makes Hummel’s music worth paying attention to. The charm isn’t simply that it sounds homemade. It sounds lived in.

Take ‘woman,’ one of the standout tracks from his most recent release, dysphoria. The song barely rises above a murmur: a finger-picked guitar line, a barely-there beat, Hummel’s soft, conversational voice. On paper, it’s almost nothing. In practice, it’s the musical equivalent of a long exhale. You can hear the room around the song—the faint buzz of an amp, the subtle inconsistencies in the performance—and instead of feeling sloppy, those details make the track feel human.

That humanity is the through line of Hummel’s work. He writes about ordinary things: late shifts, half-remembered conversations, drives down Wilmington Pike after dark. But he treats those ordinary things with an uncommon tenderness. In an era when so much indie music strains for irony or grand statements, his songs feel refreshingly modest. They don’t demand your attention; they invite it.

Dayton, of course, has a long and strange musical history. This is the city that gave the world The Ohio Players, Guided by Voices, Brainiac, the Breeders, Hawthorne Heights, The New Old Fashioned, Oh Condor, The Creepy Crawlers—a place where scrappy experimentation has always thrived. Hummel fits comfortably into that lineage, even if his music is quieter than most of his hometown predecessors. Where Dayton rock once announced itself with blown-out guitars and basement-show chaos, Hummel represents the flip side: the reflective musician sitting on the back steps after the show, trying to make sense of everything.

One of the pleasures of lo-fi music is how it collapses the distance between artist and listener. Big studio records can feel like monuments; Hummel’s tracks feel like conversations. When he sings, it doesn’t sound like he’s performing so much as thinking out loud. In much of Luke’s music, it’s as if he is admitting that he’s better off being alone, ideas delivered so plainly thatit barely scans as a thought. Yet the idea lands with surprising weight. You believe him.

There’s also a gentle humor running through his work. Song titles like “fresh face” and “air dry clay” suggest a songwriter who understands his own anxieties well enough to smile at them. That balance—between melancholy and warmth, self-doubt and self-acceptance—is difficult to pull off without tipping into sentimentality. Hummel manages it with a light touch.

Hearing this kind of music on the radio can feel almost subversive. Commercial airwaves are designed for clarity and volume; lo-fi thrives on softness and texture. That’s what makes shows like Your Tuesday Afternoon Alternative with Dr. J so valuable. We carve out space for artists who operate outside the usual promotional machinery, musicians who might never trend on TikTok but who are building small, meaningful audiences one listener at a time.

For Hummel, a live radio appearance is less about plugging a product than about sharing a process. His performances tend to be relaxed and unvarnished, the musical equivalent of inviting strangers into his living room. I suspect that on the show, he’ll talk about quiet guitars, about recording on aging laptops, about the challenge of making art while holding down an ordinary Midwestern life. Those details matter because they’re inseparable from the songs themselves.

Lo-fi music often gets dismissed as minor or provisional—a stepping stone to something bigger and cleaner. Hummel’s work argues the opposite. There’s a quiet confidence in his refusal to polish away the rough edges. The imperfections aren’t problems to be fixed; they’re part of the story he’s telling.

In the end, that may be the best way to understand Luke Hummel: not as a local curiosity or a genre exercise, but as a careful observer translating everyday experiences into gentle, durable songs. His music doesn’t try to change the world. It tries to keep it company.

And on a Tuesday afternoon in Dayton, that feels like more than enough.

Rob Hirst, Midnight Oil, and the Sound of Moral Urgency

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Rob Hirst performs with Midnight Oil in 1988 at the Tower Theater in Philadelphia. (Bill McCay / Getty Images)

Rock music has always been good at noise. What it has been less reliable at—though never incapable of—is meaning. That is why the passing of Rob Hirst from Midnight Oil lands with a particular weight. It is not only the loss of a musician, but the loss of someone who helped prove that rock and roll could still function as a moral instrument without becoming preachy, hollow, or self-satisfied.

Midnight Oil was never just a band you put on in the background. Their music demanded attention. It asked listeners to sit up straighter, to think harder, to consider their place in a world shaped by power, inequality, and history. Rob was part of that engine—part of the collective force that turned urgency into sound and commitment into motion.

To understand why this matters, it helps to remember what Midnight Oil represented in the broader history of popular music. By the late 1970s and early 1980s, rock was splintering. Punk had stripped things down to raw confrontation. Arena rock had blown things up into a spectacle. New wave flirted with irony. Somewhere in that mix, Midnight Oil arrived with a different proposition: that rock could be loud and political, muscular and ethical, uncompromising without losing its humanity.

Rob’s contribution to that vision was not flashy. That is precisely the point. The band’s power never came from virtuosity for its own sake. It came from restraint, discipline, and a sense that every note existed in service of something larger than individual ego. This was rock music as collective labor—tight, propulsive, and purposeful. Think of this as where cultural significance often gets overlooked. We tend to focus on front figures, lyricists, or visible symbols of protest. But movements—musical or political—are sustained by people who show up consistently, shape the structure, and hold the center. Rob helped hold that center. The music moved because it was grounded.

That grounding mattered because Midnight Oil treated politics not as branding but as responsibility. Their songs did not offer vague calls to “change the world.” They named systems. They pointed to consequences. They located listeners inside histories of colonialism, environmental destruction, and economic exploitation. This was not background protest—it was confrontation set to a beat you could not ignore.

Yet what made Rob and the band enduring was that the music never collapsed into scolding. There was anger, yes, but also care. There was urgency, but also solidarity. The sound invited people in even as it challenged them. That balance—between confrontation and connection—is rare, and it is one reason the band still resonates across generations.

From an academic perspective, Midnight Oil complicates the idea that popular music must choose between mass appeal and political seriousness. Their success suggests something else: that audiences are often more capable of engaging complex ideas than the industry assumes. Rob’s work helped demonstrate that rhythm itself can carry ethical weight, that repetition can reinforce not just hooks but commitments.

There is also something important about how Midnight Oil aged. Many politically minded bands burn bright and disappear, their relevance trapped in a specific historical moment. But the Oil’s music did not rely on trend or novelty. Its concerns—land, labor, justice, responsibility—remain unresolved. In that sense, Rob’s legacy is not nostalgic. It is unfinished.

Loss sharpens this realization. When someone like Rob passes, we are reminded that cultural work is always temporary, even when its impact is not. The people who make the music eventually leave us. What remains is the sound—and the question of what we do with it.

For listeners, the answer is not just remembrance. It is continuation. To keep playing the records, yes—but also to keep asking the questions the music raised. To refuse the comfortable separation between art and action. To remember that rock and roll, at its best, has never been about escape alone. It has also been about attention. Rob’s life and work stand as a quiet rebuke to cynicism. At a time when political engagement is often reduced to slogans and aesthetics, Midnight Oil insisted on substance. Rob helped give that insistence a pulse. A beat that did not rush. A rhythm that held steady while the world lurched.

In the end, that may be the most fitting way to understand his contribution. Rob was part of a band that believed sound could still carry responsibility—and he helped make that belief audible. His passing is a loss. But the music remains, still insistent, still unresolved, still asking us to listen harder than we might prefer.

And that, in rock and roll terms, is about as real as it gets.

Let the Fox In: Todd The Fox, Dayton Grit, and the Living Pulse of Tuesday Afternoon Radio

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Some cities hum, and some cities grind, and then there’s Dayton, Ohio, which does both at once, like it’s chewing aluminum foil and smiling through the sparks. Out of that glorious Midwestern feedback loop comes Todd The Fox—musician, songwriter, performer, singer—padding into your ears tomorrow on Your Tuesday Afternoon Alternative from 4–5 p.m. Eastern, impeccably dressed as if from a nineteenth-century sepia-toned picture, eyes bright, ready to knock over your preconceptions and maybe a lamp or two. This isn’t a press-release animal. This is the kind of musician who lives in the alley behind the club and somehow knows your name and the story of how you met.

Let’s get something straight before the bio-police arrive with their clipboards: Todd The Fox isn’t a “local act” the way people say “local” when they mean “small.” Dayton has always been a factory for nervous systems—Guided by Voices turning beer-soaked basements into libraries of genius, the Breeders bending melody until it smiles back, far too many funk ghosts rattling the windows to mention them all. Todd The Fox comes from that lineage of people who treat songs like living organisms, not products. The music breathes. It snarls. It slips between rock and roll styles the way a fox slips under a fence: quick, quiet, leaving you wondering how it got there and beautiful.

Listen closely, and you hear a songwriter who understands the dirty miracle of rockabilly, rock ‘n’ roll, juke joint, rock AND roll, pop, and more—how a hook can feel like salvation if you let it—and who also understands how to break the hook on purpose just to see what bleeds out. Todd’s songs don’t ask permission. They don’t knock. They kick the door, apologize sincerely, then steal your favorite record and give it back with new fingerprints. There’s classic melody here, yes, but it’s the kind that’s been roughed up by real nights and real mornings, the kind that knows the difference between romance and survival.

Performance-wise, Todd The Fox doesn’t “take the stage” so much as make it a living room and then light a match. There’s a physical intelligence to it, a sense that the body is another instrument and the crowd is a choir that doesn’t know it’s rehearsing. You don’t watch so much as get pulled into orbit. To call him a showman would truly understate it. That’s the secret sauce: the generosity. Even when the songs bite, they’re offered with an open palm. You’re invited to bleed a little, too. It’s communion with better jokes.

And here’s the thing the algorithms won’t tell you: Todd The Fox understands time. Not in the “retro” sense—this isn’t cosplay—but in the way great rock & roll always has, a kind of temporal vandalism. The performance of the songs feels like they all could’ve been written yesterday or twenty years from now, which is to say they live in the only time that matters: the one where you’re paying attention. There’s craft without fussiness, ambition without the TED Talk, and a willingness to leave the seams showing because that’s where the electricity leaks out.

Tomorrow’s hour on Your Tuesday Afternoon Alternative isn’t a content drop; it’s a rendezvous. Radio still matters when it’s alive, when it’s a room you can step into and feel the air change. From 4–5 p.m. Eastern, Todd The Fox comes by to talk shop, spin yarns, and let the music do what it does best: make a mess and call it truth. Expect stories that zig when you think they’ll zag, expect songs that refuse to sit still, expect the kind of conversation that remembers radio is a human act, not a playlist with a personality disorder.

If you’re tired of music that arrives pre-chewed, if you miss the feeling that something might go wrong in the best possible way, tune in. Todd The Fox is the sound of a city, of a tradition that learned how to survive by inventing its own fun, the sound of a songwriter who trusts the song more than the strategy. There’s wit here, and bite, and that elusive thing critics pretend to quantify: soul. Not the museum kind. The living, twitching kind that looks you in the eye and dares you to stay.

So set the dial. Clear the hour. Let the fox into the henhouse of your afternoon and see what survives. Tomorrow, 4–5 p.m. Eastern. Your Tuesday Afternoon Alternative. This is how radio remembers what it’s for.

Against Nostalgia: In Defense of Hearing Something You’ve Never Heard Before

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Listening to new music is one of the last ways left to genuinely surprise yourself—no plane ticket, no self-help seminar required. It sneaks up on you. One minute you’re a fully formed adult with opinions calcified like bad arteries—I know what I like, thank you very much—and the next minute some racket you’ve never heard before is rewiring your nervous system. That’s the trick of new music: it doesn’t ask permission. It doesn’t care about your nostalgia. It kicks the door in and rearranges the furniture.

Because when you listen to new music—really listen, not the polite nodding you do while scrolling your phone—you’re admitting you might still be wrong about yourself. That’s a radical act. It means you’re willing to let a stranger sing directly into your bloodstream and tell you something you didn’t know you needed to hear. New music exposes the lie that your taste peaked at nineteen, that everything afterward is just footnotes and reissues. It says, No, pal, the story’s still going, and you’re in it whether you like it or not.

And here’s the positive part they don’t put on the brochure: new music keeps you human. It keeps you porous. It reminds you that other people are out there, sweating over guitars or laptops or busted drum kits, trying to translate whatever chaos is rattling around in their skulls into something that might connect. When you let that in, you’re practicing empathy without calling it that. You’re learning new emotional vocabulary. You’re discovering fresh ways to feel lousy, ecstatic, confused, horny, or hopeful—all of which beat the hell out of emotional reruns.

Listening to new music also wrecks your comfort zones in the best possible way. It makes you uncomfortable, and discomfort is growth with a lousy publicist. That weird rhythm you don’t “get”? That voice that sounds wrong to you? Those are the edges of your imagination being stretched. If you only listen to what already agrees with you, you’re not listening—you’re just reaffirming. New music says, Shut up for three minutes and try this on.

Most importantly, new music refuses to let you become a museum exhibit of your former cool. It doesn’t care that you once saw the band before they were famous or that you still own the original vinyl. It belongs to now, and by listening, you’re choosing to belong to now too. You’re saying that curiosity beats certainty, that becoming is better than having been.

So yeah, listening to new music shapes you in a positive way. It keeps you alert. It keeps you vulnerable. It keeps you alive. And in a world hell-bent on turning everyone into a predictable playlist, that might be the most rebellious thing you can still do.

Dr. J’s Desert Island Albums: Counting Crows and the Art of Emotional Aftermath

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How often have you been asked to name your top ten albums, or debated which records you’d take to a desert island? The “desert island album” is a familiar, hypothetical concept among music fans: the one record you could listen to endlessly and never tire of. It’s simply a way of naming your most cherished, all-time favorite album. For Dr. J, one of those perfect records is Counting Crows’ 1993 debut, August and Everything After.

Some records arrive like polite guests, shaking hands with the radio, smiling for the cameras, making sure not to spill anything on the carpet. And then some records kick in the door at 3 a.m., overwhelmed on their own feelings, bleeding a little, asking you if you’ve ever actually lived or if you’ve just been killing time until something breaks your heart. August and Everything After is the latter. It doesn’t so much introduce Counting Crows as it announces them, like a cracked-voiced preacher stumbling into town with a suitcase full of secrets and a head full of weather. That it’s their first record feels almost obscene. Bands aren’t supposed to sound this fully formed, this bruised, this emotionally articulate right out of the gate. This is supposed to take years of failure, challenges, and ill-advised love affairs. But here it is, fully alive, staring you down.

If genius means anything in rock and roll—and it does, despite all the sneering irony we’re trained to wear like armor—it means the ability to translate private confusion into public communion. Adam Duritz doesn’t just write songs; he writes confessions that somehow feel like yours, even when you’ve never lived in California, never stood on a street corner at night wondering who you were supposed to be, never tried to make sense of love after it’s already gone feral and bitten you. These songs don’t explain feelings; they inhabit them. They sit in the mess. They let the awkward silences linger. They don’t clean up after themselves. And that’s why people keep coming back.

“Round Here” opens the album not with a bang but with a question mark. It’s a song about dislocation, about being young enough to believe that identity is something you can find if you just look hard enough, and old enough to know that it might already be slipping away. “She says she’s tired of life, she must be tired of something,” Duritz sings, and it’s not melodrama—it’s reportage. He’s documenting the emotional static of a generation that grew up on promises it didn’t quite believe. There’s no manifesto here, no slogans. Just the sound of someone pacing around a parking lot trying to figure out how to be real in a world that feels increasingly wrong and staged.

And that’s the trick of August and Everything After: it sounds intimate without being precious, expansive without being bombastic. The band plays like they’re backing a nervous breakdown that somehow learned how to swing. The guitars shimmer and sigh; the rhythm section keeps things grounded, like a friend who knows when to let you rant and when to hand you a glass of water. T Bone Burnett’s production (Burnett also contributed guitar and vocals to the record) gives everything room to breathe, which is crucial because these songs need the oxygen. Smother them, and they’d collapse into self-pity. Instead, they hover in that dangerous space between vulnerability and confidence, where the best rock records live.

“Omaha” — one of my favorite songs on the record — is where the album first threatens to explode. It’s restless, jittery, propelled by a sense that staying still is a kind of death. Duritz sounds like someone running not toward something but away from the version of himself he’s afraid to become. This is a recurring theme throughout the record: movement as salvation, travel as therapy, geography as a stand-in for emotional states. Cities become characters, roads become metaphors, and every mile marker is another chance to start over, or at least pretend you can.

Then there’s “Mr. Jones,” the song that doomed the band to a lifetime of misunderstanding by becoming a hit. People heard it as an anthem of ambition, a singalong about wanting to be famous, to be seen. But listen closer, and it’s a song about emptiness, about mistaking visibility for connection. “We all want to be big stars,” Duritz sings, and it’s not triumph—it’s confession. The song pulses with the anxiety of someone who knows that being watched isn’t the same as being known. That radio stations turned it into a party song is almost beside the point; the genius is that it works despite the misreading, smuggling existential dread onto pop playlists like contraband.

The middle stretch of the album is where August and Everything After really earns its indispensability. “Perfect Blue Buildings” and “Anna Begins” slow things down, letting the emotional weight settle in your chest. These are songs about relationships not as fairy tales but as negotiations, as ongoing attempts to be less alone without losing yourself entirely. “Anna Begins” in particular feels like eavesdropping on someone thinking out loud, trying to talk himself into love and out of fear at the same time. It’s hesitant, messy, human. The song doesn’t resolve so much as it exhales, which is exactly right. Love rarely comes with neat conclusions. And remember, this is the band’s first record — wow.

What makes this record one that everyone has either owned, borrowed, stolen, or at least absorbed through cultural osmosis is how unapologetically it centers feeling in an era that was increasingly suspicious of it. The early ’90s had irony for days. Grunge made disaffection fashionable; alternative radio thrived on detachment. Counting Crows, meanwhile, walked in waving their emotions like a white flag and dared you to flinch. They didn’t hide behind distortion or sarcasm. They sang about longing, loneliness, and the aching desire to matter. And people listened because, beneath all the posturing, that’s what everyone was dealing with anyway.

“Time and Time Again” and “Rain King” push the album toward something almost mythic. Duritz begins to sound less like a diarist and more like a prophet with stage fright, evoking imagery that feels both biblical and personal at the same time. “Rain King” is particularly a masterclass in building atmosphere. It swells and recedes, gathering momentum until it feels like the sky might actually open up. It’s about control and surrender, about wanting to command the elements of your life while knowing that you’re mostly at their mercy. It’s the sound of someone learning to live with uncertainty rather than trying to conquer it.

And then there’s “A Murder of One,” the closer that doesn’t tie things up so much as leave them humming in your bloodstream. It’s expansive, reflective, tinged with regret but not crushed by it. Ending the album here feels intentional: after all the searching, all the restless motion, the record concludes not with answers but with a kind of hard-won acceptance. Life is complicated. Love is risky. Identity is a moving target. The best you can do is keep singing, keep reaching out, keep trying to make sense of the mess.

What’s staggering is that this is a debut. Not a tentative first step, not a collection of demos dressed up for release, but a fully realized statement of purpose. Counting Crows sound like a band that already knows who they are, even as their songs wrestle with uncertainty. That tension—between confidence and doubt, polish and rawness—is what gives August and Everything After its staying power. It feels lived-in, like these songs existed long before they were recorded, waiting for the right moment to surface.

In the end, the genius of August and Everything After isn’t just in its songwriting or performances, though both are exceptional. It’s in its insistence that emotional honesty is a form of rebellion. That talking about loneliness, about the hunger for connection, about the struggle to define yourself in a world that keeps changing the rules—that all of this matters. This is a record that people return to at different stages of their lives and hear something new each time, because it grows with you. Or maybe it just reminds you of who you were when you first heard it, and who you thought you might become.

Either way, it’s indispensable. Not because it tells you what to feel, but because it reminds you that feeling deeply is still possible. And for a debut album to pull that off—to make itself a permanent fixture in the emotional furniture of rock and roll—that’s not just impressive. That’s a small miracle, wrapped in August light and delivered just in time.

Video of The Day: Mike Bankhead – Something That I can’t Explain

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Mike Bankhead’s “Something That I Can’t Explain” doesn’t so much begin as it leaks out of the speakers, a humid, half-remembered confession that carries a feeling from basements, barroom carpets, and the ghost of every rehearsal space Dayton ever forced into existence. You don’t listen to this song so much as you wander into it, like opening the wrong door in a familiar house and finding a room you forgot was there. That’s Bankhead’s trick: he makes the local feel mythic and the mythic feel like it’s leaning against a busted amp, waiting for the others to arrive.

Dayton has always been one of America’s great under-credited noise factories, and yup, I am ready to die on that hill. We gave the world funk, post-punk, industrial weirdness, and enough basement-bred genius to stock a dozen glossy documentaries that will never get made. Mike Bankhead sits right in the middle of that lineage—not as a tourist or a revivalist, but as a lifer. He’s one of those musicians who doesn’t just play in a scene; he is part of its circulatory system, hauling gear, showing up for other people’s gigs, recording, mixing, encouraging, needling, and generally making sure the whole messy organism keeps breathing. Every scene needs someone like Mike, part fan, part musician, part reminder of the reasons people do this.

“Something That I Can’t Explain” sounds like it was written by someone who’s been around long enough to know that the best songs aren’t about clarity; they’re about staying with the confusion. Sometimes the grey area matters more than the easy answers. The melody lurches forward like it’s got something urgent to tell you and then second-guesses itself halfway through the sentence. The vocals don’t demand your attention—they sidle up to it, muttering truths they’re not totally sure they’re allowed to say. This is not stadium rock. This is backroom metaphysics.

What makes Bankhead essential to Dayton isn’t just that he writes songs like this; it’s that he’s helped create the conditions where songs like this can exist at all. Scenes don’t survive on big breaks. They survive on people who show up. Bankhead has been one of those gravitational figures who make it easier for others, strangers, and the less confident artists to take the leap. When someone tells you, “Yeah, Mike’s involved,” you know it means things will actually happen—records will get finished, shows will get booked, weird ideas will be taken seriously instead of laughed out of the room.

There’s a Dayton-specific emotional weather system in “Something That I Can’t Explain.” It’s in the way the song refuses to resolve cleanly, the way it keeps circling a feeling instead of pinning it down. Dayton’s a town that’s been promised a lot and delivered just enough to keep hoping. Bankhead understands that tension, and he doesn’t try to smooth it over. He lets it hum, like feedback you don’t quite know how to kill without losing the song.

Lester Bangs used to say that the best rock and roll made you feel less alone in your own weirdness. Bankhead does that, but he does it with a Dayton accent—gritty, affectionate, slightly suspicious of success, deeply loyal to the people who were there before anyone else cared. “Something That I Can’t Explain” isn’t just a song; it’s a little flare shot up from a city that keeps reinventing itself in basements and back rooms. And Mike Bankhead, bless him, keeps striking the matches.

Dayton Is a Frequency, Not a Place: A Love Letter with Feedback to a Scene That Won’t Sit Still

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If you want to understand American music, you don’t start in the places that market themselves as capitals. You start in places where people have learned how to survive without being watched. Dayton, Ohio, is one of those places. It’s not a brand; it’s a frequency—sometimes distorted, sometimes melodic, often both at once. It’s the sound of basements, nondescript halls, record stores, radio studios on the left side of the dial, and people who keep making music because not making it would be worse.

Dayton has long lived with the mythology of The Ohio Players, Brainiac, The Breeders, and Guided By Voices, and rightly so. Those bands didn’t just “come from” Dayton; they carried its nervous system with them. The Ohio Players reshaped the structure of music. Brainiac turned post-industrial anxiety into neon futurism. The Breeders made abrasion feel intimate. Guided By Voices proved that lo-fi wasn’t an aesthetic so much as a work ethic—songs written because they had to be written, not because the market asked for them. But the mistake outsiders make is assuming the story ended there, like a museum exhibit frozen in amber. Dayton never stopped. It just got better at multiplying.

What makes Dayton’s music community distinct is density. Musicians don’t just play in one band; they circulate. You’ll see David Payne one night in The New Old Fashioned, another night anchoring something else entirely, as if styles were jackets you try on before walking back out into the weather. You’ll hear Rich Reuter bring the same melodic intelligence to Kittinger. You can see Howard Hensley sing the narratives of your life that you keep hidden in a private journal. You’ll catch Kyleen Downes making vulnerability sound like strength, then turn around and hear Chad Wells and Aarika Voegele in Cricketbows and Creepy Crawlers remind you that psychedelia is still a radical act.

There’s a particular Dayton knack for bands that feel communal rather than hierarchical. Shrug operated like a shared engine—power pop with muscle memory, hooks built from collective trust. Smug Brothers do something similar in an indie lo-fi manner, but with a wink, as if to say: yes, we love the song, but we also love the joke inside it. Me Time pares things down until you can hear the room breathe, while Oh Condor leans into texture and atmosphere, stretching Dayton’s sound outward without losing its spine where punk urgency meets craft instead of fighting it.

And then there’s the streak of theatricality that runs through the city—not showbiz gloss, but the drama of people who know that art is a way to survive the week. Moira thrives on that tension between polish and pulse, while Todd The Fox reminds us that music doesn’t have to be ironic to be intelligent. Novena creates music that wraps around you and takes you through the experiences that you need not categorize but live within. Ghost Town Silence and Sadbox explore all of the corners, not as cosplay, but as honest terrain. They understand that Midwestern quiet can be loud if you listen closely enough.

Dayton also knows how to honor the songwriters—the ones who can stop a room with a voice and a guitar. Shannon Clark and The Sugar balance heart and harmony without sentimentality. Nick Kizinis crafts music that feels deeply personal and belonging to all of us at the same time. Mike Bankhead and Heather Redman carry storytelling traditions forward without turning them into nostalgia acts. Charlie Jackson, Sharon Lane, and Colin Richards and Spare Change all work in that space where craft meets community, where the goal isn’t fame but connection.

What’s striking is how the city supports experiments that don’t fit easy categories. The Nautical Theme reminds us that pop intelligence doesn’t have to announce itself with a thesis statement. Motel Faces and Motel Beds (separate names, shared grit) translate restlessness into motion, road songs for people who might not leave but still want to move. John Dubuc’s Guilty Pleasures embraces joy without apology, while Nick Kizirnis’s various projects show how longevity comes from curiosity, not branding.

Dayton’s rap and hip hop scene carries the same DIY backbone as its rock underground, but filtered through sharp lyricism, lived experience, and a deep sense of place. Tino delivers verses with clarity and purpose, balancing organic storytelling with an ear for hooks that stick without softening the message. Illwin brings a cerebral edge, blending introspection and technical skill in ways that reward close listening, while KCarter operates with a commanding presence, turning personal narrative into something anthemic and communal. Around them is a broader network of MCs, producers, DJs, and collaborators who treat hip hop not as a trend but as a language—one spoken fluently across clubs, community spaces, and independent releases. Like every vital Dayton scene, it thrives on collaboration over competition, local pride over imitation, and the belief that telling your own story, in your own voice, is the most radical move there is.

One of Dayton’s greatest strengths, too often undersold, never underpowered, is the depth and range of its women songwriters and musicians, artists who write with clarity, risk, and emotional authority. Amber Heart brings a fearless intimacy to her songs, pairing melodic grace with lyrical honesty that cuts clean through pretense. Samantha King writes with a restless intelligence, her work balancing vulnerability and bite, proof that introspection can still swing. Khrys Blank bends genre until it gives way, crafting songs that feel both deeply personal and quietly defiant, while Sharon Lane carries a lineage of soul, grit, and resilience that anchors the community itself. Add to this constellation the many other women shaping stages, sessions, and scenes across the city—singers, instrumentalists, bandleaders, collaborators—and a clearer picture emerges: Dayton doesn’t just feature women in its music culture; it is being actively defined by them. Their presence isn’t a sidebar or a trend. It’s the spine, the pulse, and the future of the sound.

Poptek Records operates like a pressure valve for Dayton pop intelligence, a label that understands hooks are a form of radical communication. The 1984 Draft brings nervy, literate indie punk rock that sounds like it’s pacing the room while thinking three steps ahead—melody sharpened by urgency, guitars wired straight into the bloodstream. Jill & Micah offer a different kind of voltage: intimate, harmonically rich, emotionally precise songs that trust quiet moments as much as crescendos, proving that restraint can hit just as hard as distortion. XL427 leans into power pop’s finest tradition—tight structures, smart turns, choruses that land without asking permission—while still carrying that unmistakable Dayton DNA of grit and sincerity. Taken together, and alongside the label’s other releases, Poptek’s roster feels less like a genre exercise and more like a shared belief system: songs matter, craft matters, and community matters. It’s pop music that knows where it’s from, isn’t embarrassed by joy, and refuses to confuse ambition with emptiness.

This ecosystem works because Dayton listens to itself. Bands go to each other’s shows. Musicians play on each other’s records. Area radio, house shows, small clubs, and DIY spaces form an infrastructure that doesn’t depend on permission. You can hear that lineage in The New Old Fashioned’s country infused power precision, in Oh Condor’s punk economy, in The Paint Splats’ melodic insistence, in Guided By Voices’s expansive moods still evolving. It’s a scene where influence flows sideways instead of top-down.

If the great rock critic, Lester Bangs (who I have been reading a lot of lately) taught us anything, it’s that scenes matter not because they’re perfect, but because they’re alive. Dayton’s scene is alive in the way a good band rehearsal is alive—messy, loud, generous, occasionally miraculous. It’s alive in the refusal to wait for validation. It’s alive in the way new bands grow up hearing old ones not as legends, but as neighbors.

So yes, celebrate Brainiac, The Breeders, and Guided By Voices. You should. But don’t stop there. Pay attention to Sharon Lane, Shrug, Amber Heart, Smug Brothers, The 1984 Draft, Age Nowhere, Moira, Tino, The Heisy Glass Company, Harold Hensley, Todd The Fox, Ghost Town Silence, Sadbox, Novena, Me Time, Oh Condor, Motel Faces, Motel Beds, Mike Bankhead, Cricketbows and Creepy Crawlers, The Nautical Theme, Illwin, Khrys Blank, Seth Canan, XL427, Samantha King, The Typical Johnsons, KCarter and all the songwriters and collaborators who keep showing up. Dayton isn’t a chapter in a rock history book. It’s an ongoing argument about why music matters—and it keeps winning that argument one show at a time.

Please, Please, Please Let Me See the Show (This Time)

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Morrissey has always been a weather system, not a touring artist. You don’t buy a ticket to see him so much as you gamble—you place a small, hopeful wager against history, logistics, exhaustion, grievance, the universe, and Morrissey himself. And in the last several years, the house has been winning.

Let’s talk numbers, because numbers have a way of cutting through myth. Since roughly 2019, Morrissey has canceled a staggering share of his scheduled concerts. Tracking sites that obsess over these things, think of them as the baseball-card collectors of broken promises, suggest that in the most recent stretch alone, he’s canceled nearly half of what he’s booked. In 2024, nine out of twenty-three shows vanished. In 2025, thirty-two out of sixty-three evaporated. Early 2026? Two more were gone before the coffee finished brewing on the new year. Forty-three cancellations in about two years. Forty-nine of his last hundred shows, period. Flip a coin. Heads, you get “There Is a Light That Never Goes Out.” Tails, you get an apologetic Instagram post.

Last Night I Dreamt That Somebody Played the Show

Now, before the comment section of this blog lights up like a bonfire of sanctimony, let’s be clear: this isn’t a hit job. Morrissey doesn’t need one. He’s been doing his own PR demolition derby for decades. This is about what it means when an artist who once articulated romantic alienation for an entire generation now can’t reliably show up in the flesh to sing about it.

Because live music, real, sweaty, inconvenient, human live music, is a contract. It’s not just a transaction, not a barcode scan, and a T-shirt upsell. It’s a promise: I will be there if you are. And when that promise breaks often enough, it stops feeling tragic and starts feeling structural.

Here’s where we can kick open the door and start yelling: rock and roll is not supposed to be a reliable thing, but it is supposed to be an act of presence. You can be sloppy, you can be late, you can be drunk, you can be transcendent or terrible, but you have to exist on the stage. Cancellation is the anti-performance. It’s a ghost story told by a promoter.

This Charming Man Will Not Appear Tonight

Morrissey’s defenders will point to his health, exhaustion, the cruelty of touring in one’s sixties, and the meatless catering demands of a man who has turned vegetarianism into performance art. All fair points! Touring is brutal. Capitalism eats its elders. The road is a grinder, but it has better lighting. But here’s the problem: Morrissey’s cancellation habit isn’t a sudden decline—it’s a pattern. A long, well-documented, almost conceptual-art-level commitment to not showing up.

And patterns change how we listen.

Once upon a time, Morrissey’s flakiness felt romantic. The same way The Smiths felt impossibly fragile, like they might dissolve if you looked at them too hard. You forgave the missed shows because the songs felt like secrets whispered directly into your ear. You forgave him because you believed—wrongly, beautifully—that sensitivity was incompatible with reliability.

But fast-forward to now, where entire tour legs disappear like a Vegas magician’s assistant, and the romance curdles into consumer fatigue. Fans book flights. Fans take time off work. Fans arrange childcare. Fans in Latin America, Europe, the Midwest—people for whom a Morrissey show is not a casual Tuesday night but a once-in-a-decade pilgrimage—get left holding the emotional bag.

Schrödinger’s Morrissey: The Show Both Exists and Doesn’t

At some point, the question stops being “Why does Morrissey cancel?” and becomes “Why do we keep pretending this is surprising?”

This is where Morrissey becomes less a singer and more a metaphor for late-stage rock stardom. He is the walking embodiment of the contradiction: an artist whose work once validated vulnerability now presiding over a system that treats audience trust as optional. He’s not alone in this, but he’s the most extreme case study because his cancellation rate is so high it borders on performance itself. It’s almost as if the absence is the point.

And maybe that’s the cruel irony. Morrissey, the great bard of loneliness, has perfected a way to make tens of thousands of people feel collectively stood up.

The tragedy isn’t that he cancels. The tragedy is that the cancellations have become part of the brand. They are baked into the expectation. “Did the show happen?” becomes the first question, not “Was it good?” That’s a catastrophic downgrade in cultural terms. Rock and roll isn’t supposed to be a Schrödinger’s cat.

Meanwhile, somewhere down the street, a local band is loading their own gear into a van that smells like old coffee and regret. They will play whether ten people show up or two hundred. They will play sick. They will play tired. They will play because showing up is the whole damn point. They don’t get to cancel half their dates and still be mythologized. They get one no-show before the scene quietly moves on without them.

That’s the contrast that hurts. Morrissey can cancel forty-nine out of a hundred shows and still sell tickets to the next one because nostalgia is the most powerful drug in the world. It keeps whispering, Maybe this time. It keeps telling us that the version of him we loved in 1986 is still hiding somewhere behind the scrim of lawsuits, grievances, and canceled soundchecks.

And look—I get it. I’d probably still roll the dice myself. To be perfectly honest, I have taken the chance, and I was fortunate in seeing a Morrissey show. That’s the sickness and the beauty of loving music that mattered to you when you were young. You keep hoping for communion even when history tells you to expect a refund.

How Soon Is Now? Very Possibly Never

But let’s stop pretending this is just bad luck. Over the last six years, the data tells a story as clear as any lyric Morrissey ever wrote: absence has become as defining as presence. Cancellation is no longer an exception; it’s a feature.

This isn’t a moral failing so much as a cosmic joke. The man who taught us how to feel has turned unreliability into an art form. The fans keep showing up to an empty stage, humming along to songs about disappointment, living inside the metaphor, whether they like it or not.

And maybe that’s the final, bitter punchline: Morrissey still understands his audience perfectly. He just doesn’t have to be there to prove it.

MTV Signs Off in 2025 With the Song That Started It All

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On December 31, 2025, a landmark moment in music and television history quietly unfolded: MTV’s dedicated 24-hour music video channels ended their broadcast run by playing the very same music video they debuted with 44 years earlier—The Buggles’ “Video Killed the Radio Star.”  

This poetic symmetry, beginning and ending with the same song, is more than a nostalgic shrug. It reflects the arc of MTV’s influence on music, media, and popular culture, while offering a symbolic close to the era of television as a primary gateway for music discovery, as I discussed yesterday.

A Revolution Begins: MTV’s 1981 Launch

When MTV (Music Television) went on the air at 12:01 a.m. on August 1, 1981, its format was radical: a channel devoted exclusively to music videos playing around the clock. The first video ever broadcast was “Video Killed the Radio Star” by the British new wave band The Buggles.  

The choice was as fitting as it was prophetic. Released in 1979 under Island Records, the song was itself a commentary on technological change in media—the rise of recorded music, video and digital production threatening the primacy of radio. Written by Trevor Horn, Geoff Downes and Bruce Woolley, and propelled by its synth-pop sound, it topped charts in many countries and became synonymous with the dawn of a new musical era.  

For MTV, the video was more than a catchy tune—it was an emblem. By placing a visual experience at the forefront of music consumption, MTV helped redefine how generations discovered artists, songs and styles.

MTV’s Golden Age: Cultural Force and Industry Shaper

Throughout the 1980s and early 1990s, MTV’s influence spread far beyond the small number of U.S. homes that could first receive its signal. Shows like Headbangers Ball, Yo! MTV Raps and 120 Minutes brought genres from indie to heavy metal to hip-hop into living rooms worldwide. Music videos became central to an artist’s identity and success.

The phrase “I want my MTV,” popularized in early marketing campaigns, became shorthand for youthful aspiration and cultural currency. The network propelled personalities such as Daisy Fuentes, Andy Dick and Kenneth “Babyface” Edmonds into stardom, and helped launch the careers of artists from Madonna to Nirvana.  

MTV did more than broadcast music; it shaped how music was made. Record labels invested heavily in video production, and artists began approaching videos as art and narrative: from Michael Jackson’s cinematic Thriller to Peter Gabriel’s innovative visuals. These were not mere promotional tools—they were cultural events.

Shifting Tastes and the Digital Era

But the very forces that made MTV as indispensable in the 1980s, technology and shifting media consumption, also contributed to its decline as a music video destination. As cable expanded and then fragmented into dozens of channels, MTV began incorporating non-music programming like The Real World, Jersey Shore, and Ridiculousness as ratings drivers.

By the early 2000s, the rotation of music videos on MTV substantially diminished in the United States. Viewers found new ways to access music videos online through platforms like YouTube, Vevo, and later social media apps, eroding the unique value proposition that MTV once held.  

MTV’s decision to shift toward reality and entertainment formats, while commercially sensible, signaled a transformation of its brand identity. Instead of music television, it became a hub for youth-oriented pop culture broadly defined.

2025: The Last Music Videos Go Dark

The decision in 2025 to discontinue MTV’s 24-hour music video channels (including MTV Music, MTV 80s, MTV 90s, and MTV Live) marks the end of an era. While the core MTV channel remains on the air in some regions, focusing on reality programming, the dedicated music video channels that once defined the brand’s global footprint went dark as of December 31, 2025.  

In the U.K., Ireland, France, Germany, Poland, Australia and Brazil, MTV’s music video stations signed off in a series of final broadcasts that referenced the channel’s own history. Most poignantly, MTV Music’s final transmission featured “Video Killed the Radio Star”—the very track that launched MTV in 1981.  

This choice was deeply symbolic. It acknowledged MTV’s roots while also recognizing a cultural moment in which traditional broadcast television has largely ceded music video discovery to the internet and mobile platforms. The channels’ sign-off was not a quiet disappearance into obscurity but a deliberate nod to the entire arc—from analogue radio and early cable to the digital screens of today.

Why This Matters Beyond Nostalgia

MTV’s lifecycle mirrors broader shifts in media: from centralized broadcasting to decentralized, on-demand digital networks. In its heyday, MTV was both a curator and creator of popular culture; it influenced fashion, language, and musical trends globally. The end of its music video channels underscores how much control over media audiences and creators now wield through algorithms and digital distribution.

Yet, the enduring relevance of “Video Killed the Radio Star” is telling. The song’s narrative, about innovation displacing older forms of media, remains the story of MTV itself. MTV didn’t just broadcast music videos; it embodied a shift in how people engage with music as a multisensory, visual, and social experience.

The song’s symbolic role at both MTV’s inception and sign-off offers a poignant bookend: a reminder that media landscapes evolve, often in ways that creators and audiences could hardly predict.

A Cultural Footprint That Endures

As MTV’s music video channels sign off forever, the network’s legacy lives on. It reshaped the music business, redefined television programming, and helped forge the visual vernacular of contemporary pop culture. Its final act—playing the same iconic music video that introduced the network in 1981—celebrates a remarkable 44-year journey.

In closing with “Video Killed the Radio Star,” MTV did not signal an end to music videos or visual creativity; rather, it acknowledged that the battleground for such creativity has moved. Music videos now thrive on digital platforms, created by artists and audiences alike. Yet the memory of MTV’s rise, and its graceful farewell, reminds us of a time when a single song could announce not just a broadcast, but a cultural revolution.

New Music Isn’t Dead, You Just Stayed Home

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They keep saying it like it’s a diagnosis, like a doctor lowering his voice: There’s no good new music anymore. As if the patient is culture itself, lying flatlined under a white sheet, while the rest of us are supposed to nod solemnly and accept that the last real song was written sometime around when they were sixteen and emotionally combustible. This is nonsense, of course, the laziest kind of nonsense, the kind that requires no listening, no leaving the house, no risk, no sweat, no awkward eye contact in a half-lit room where the band is setting up next to a stack of amps that smell like beer, ozone, and promise.

New music is not dead. It’s just not coming to you. It’s not ringing your doorbell or algorithmically tucking itself into your ears while you scroll. It’s happening out there, in rooms that require pants and presence and a willingness to be changed, even slightly. And that’s the real problem: new music demands participation. It demands that you show up.

The great (boy, would he hate that sentiment) rock critic, Lester Bangs, understood this instinctively. He knew that music wasn’t an artifact to be archived, but a live wire, something that crackles when bodies gather, and sound hits air, and something unpredictable happens. The excitement of new music isn’t about novelty for novelty’s sake; it’s about the shock of recognition when you hear something you didn’t know you needed until it’s already inside your head, rearranging the furniture.

Going out to see local music—real local music, not brand-approved “scenes” packaged for export—is a civic act. It’s how communities remember they’re alive. You walk into a bar, a VFW hall, a coffee shop after hours, a basement with questionable wiring, and suddenly you’re part of a temporary republic founded on volume and intent. You’re standing next to people who live where you live, who work the jobs you know, who are writing songs not because it will scale, but because it has to come out. That matters. That changes things.

The need for new music isn’t abstract. It’s psychic. It’s the need to hear someone else articulate the same confusion, joy, dread, or stubborn hope you’re carrying around without a language. No documentation, just a real human need. When people say nothing is exciting being made anymore, what they’re really saying is that they’ve stopped being curious about other people’s interior lives. They want the old songs because the old songs already agree with them. New music argues back, it’s the packaging/re-packaging of human feelings in new bottles.

And that argument is healthy. It keeps culture from calcifying into a museum gift shop stocked with endlessly remastered memories. Live local music reminds us that art is a process, not a product. Bands miss notes. Lyrics change. Drummers (guitarists, bass players, etc.) quit. Someone forgets the bridge and laughs. These imperfections are not flaws; they’re evidence of life. They’re proof that the thing you’re witnessing hasn’t been fully decided yet.

The positive consequences ripple outward. You support a venue, which supports staff, which keeps a place open where people can gather without a screen between them. You give musicians a reason to keep writing, to keep rehearsing, to keep believing that the hours spent hauling gear and arguing about tempos aren’t insane. You create informal networks—musicians meet other musicians, shows lead to collaborations, friendships form, ideas cross-pollinate. This is how scenes happen, not because someone declares one into existence, but because enough people decide that showing up matters.

Local music also recalibrates your sense of scale. Not everything needs to be monumental to be meaningful. A great song played for forty people can hit harder than a festival set swallowed by branding and distance. There’s an intimacy in local shows that can’t be replicated: eye contact with the singer, the thump of the kick drum in your sternum, the shared glance when a chorus lands just right. You don’t leave as a consumer; you leave as a witness to something that you cannot quite describe.

And let’s be honest about the frustration. The claim that nothing compelling is being released now is often a cover for disengagement. It’s easier to blame the times than to admit you’ve stopped listening actively. The world didn’t run out of ideas; you ran out of patience. Meanwhile, musicians are still out here folding genres into new shapes, writing songs about now—about precarity, community, grief, humor, survival—with tools and influences that didn’t exist twenty years ago.

If you want excitement, you have to seek it out. You have to court it. You have to risk boredom, risk disappointment, risk being wrong. That’s the deal. New music doesn’t owe you greatness on demand; it asks for your attention in exchange for the possibility of revelation.

So go out. Stand in the back or press up front. Clap awkwardly. Buy the record/CD/download/tape. Talk to the band. Argue with your friends about what you heard. This is how culture stays porous and human. This is how a town sounds like itself instead of a rerun.

The future of music isn’t missing—it’s tuning up, waiting for you to get off the couch and walk through the door.