Beyoncé's 'COWBOY CARTER' Pays Homage To Our Roots & Dares Us To Exist In Any Space We Choose

She continued, "The criticisms I faced when I first entered this genre forced me to propel past the limitations that were put on me. act ii is a result of challenging myself, and taking my time to bend and blend genres together to create this body of work."

We saw a similar response to Lil Nas X’s "Old Town Road" in 2019 when the original single was removed from the Billboard Country charts because it didn’t “embrace enough elements of today’s country music.” Lil Nas X went on to win a Grammy with Billy Ray Cyrus for the song’s music video but was only accepted into the category after Cyrus joined for the remix.

Though the origins of the country music genre are an extension of Black culture and African ancestry, Black artists have been essentially erased from the genre's existence. Examples of this are the modern-day banjo – featured in many country songs – which is a descendant of the West African instrument, the Akonting. As with most things in American history, once white audiences were introduced to the banjo in a more “acceptable” manner through racist minstrel shows of the 1850s-1870s, it was quickly appropriated.

This unintentionally led to the creation of the 1920s Hillbilly music, which at the time was mainly popular in the South and later evolved into the country genre we know today. Hillbilly music drew its inspiration from slave spirituals, field songs, hymns, and the blues, which all originated within the Black community, and up until the end of World War I when major record labels rebranded it as country, the genre was successfully integrated.

In fact, in Patrick Huber’s 2013 essay, "Black Hillbillies: African American Musicians On Old-Time Records, 1924–1932," he details the vast diversity in the genre. In the time period chronicled, approximately 50 Black artists were featured on commercialized records within Hillbilly music. Huber’s essay was part of a larger work edited by Diane Pecknold, "Hidden in the Mix: The African American Presence in Country Music," which focused on the large contributions Black musicians had to the industry.

Despite the huge success Hillbilly music had, record labels couldn’t fully capitalize on it while remaining diverse because of segregation throughout America. In order to market the music and artists to “mainstream” America, music executives not only segregated the genre but promoted it as “white music” and as white southerners migrated throughout the country, they took with them the ideology that country music was solely theirs. This eventually led to the erasure of Black artists and their contributions to their artistry and history.

These artists include DeFord Bailey, who was the first Black musician to play the Grand Ole Opry, and Charley Pride, the first Black person to be inducted into the Country Music Hall of Fame. Many of us know musical legend Ray Charles for his contribution to soul music, but it isn’t common knowledge that his ability to blend country, R&B, and pop music greatly influences country music to this day. Additionally, Gus Cannon made jug bands (an ancestor to country music) popular in the 1920s and taught Johnny Cash, who is a country music icon.

As we make efforts to honor and acknowledge the Black musicians who helped mold country music into what it is today, we must also acknowledge how the intersectionality of Black womanhood has practically left this demographic out of the country music fabric completely.

As Black women face both racism and sexism (a.k.a. misogynoir), their denial of entry has been easier to maintain in this genre. Linda Martell, the first Black female solo artist to play the Grand Ole Opry, released her debut album, Color Me Country, in 1970. Though still considered a pioneer to many, her career was short, and she faced relentless discrimination and violence within the industry that eventually led her to leave country music altogether. The documentary, Bad Case of The Country Blues: The Linda Martell Story, chronicles her experiences from 1969-1975.

Though there are many up-and-coming Black country music artists, Beyoncé's entrance into this arena creates a clear and imminent threat to the genre’s marketing strategy that it is “white music.” She might be one of the most unapologetically Black artist of our times, penning lyrics such as, “I like my baby hair with baby hair and afros” and “I like my negro nose with Jackson 5 nostrils.”

Argue with me if you like, but for the past decade, Beyoncé has been uplifting and celebrating Black culture and history.

She has made it clear that she has no desire to assimilate herself or her music into mainstream white culture. She is proud of who she is and where she comes from, which is why her making a country music album is a natural progression. Beyoncé's roots are in Texas, she often talks about her love for her state and her upbringing, and just as we heard in Act I of Renaissancewith the inspirations pulled from Chicago house, funk, soul, gospel, and New Orleans Bounce music; we will be serenaded by another layer of her upbringing and soul in Act II.

Beyoncé’s Renaissance is her unabashed way of not only using her stardom to prove that Black people are not a monolith but also paying homage to the Black artists who paved the way for her but are seemingly erased from history.

She highlights the multifaceted nature of Black culture and ignites conversations that force the full history of these genres to be represented and told. As a Black woman who grew up in Alabama and isn’t ashamed to share her love for country music, I was thrilled to hear "Daddy Lessons" in 2016 and I can’t wait for COWBOY CARTERto come out on March 29.

Whether you’re a member of the BeyHive or not, I hope you can see how Beyoncé’s musical evolution is allowing space for Black people, and moreover, Black women, to exist in whatever space they choose to pursue without feeling the need to diminish, readjust, or mold themselves into what someone else says you should be.

Through her art, she is creating a space for us all to live and exist in our fullness, or in short to live in true liberation.

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