Different Beans, Same Pot

They speak in tongues

Who’s to refuse them a taste of the basin we’re drinking from?

A flock of birds who know the worth of unbound beaks

and the soft soil that grows when the sun kisses its cheek

American dream

So close so far

yet those with the greatest reach can’t get no sleep, worlds apart

We flee the phoenixes when they’re just trying to reach the stars

Someday we’ll fly together

But tonight we’ll have to brave this weather

But it won’t last forever

So let us pray for the better

Maybe it’s the beat of unfamiliar drums

You can’t find something to eat

we don’t have enough

we profess answers to questions yet we never turn our heads when our cheek is struck

They are just as much as we

Seeking asylum from the violence

The plight of flying kites to counter pilots, nevermind it

We all bleed as one, tomorrow we may see the sun

We all different beans in the same pot

Blowing steam and licking fingers clean

Different seams in the same tapestry

Extended family

It’s time to forget the language of anguish

Tomorrow’s a new canvas it’s time to paint it

Tomorrow’s a new canvas let’s paint it

Oh, the morrow’s a new canvas let’s paint it

I believe some of the most effective of music and poetry are the simplest yet the most emotionally charged. I aimed to embody a certain feeling of uncertainty, confusion, and hope without the use of convoluted music or literary devices. A 2 5 1 chord progression paired with a soft rhyme is what I thought would work the best for what I aimed to achieve.

This is a poem representing the relationship between immigrants and those who are afraid of them and/or are apprehensive to the idea of people different to them. The poem focuses on the the misunderstandings and fears that xenophobes hold in their heart, the fear that keeps them blinded from the fact that immigrants are struggling to survive in this world, just like them.  The perspective isn’t concrete because I want to emphasize that there is no “we and them”, we are all in the same. The lines surrounding perspective become blurred until there is no distinction between immigrant and non-immigrant.

The first part of the poem compares immigrants to flocking birds, all who appreciate the soil, water and the freedom of unbound beaks in the new land they’re in. I was inspired by my interview partner because her family came to the United States to escape the authoritarian government of China. The poem then focuses more on the natives, Americans in this case. The American dream is best reached by those who are already citizens of the United States, yet they’re constantly bothered, irritated and even angered by immigrants.They might even feel threatened, as though the immigrants could diminish their quality of life and keeping them from living the true American dream of prosperity and harmony. These groups of people “flee the phoenixes” out of fear, unaware that the immigrants are the phoenixes, which are harbingers of happiness and symbols of unity in Chinese folklore. The perspective changes to the xenophobes and the hypocrisy of their actions, especially since the United States is predominantly Christian yet the ideals of Christianity are often twisted to suit personal vendettas as opposed to loving thy neighbor and treating others with compassion. The last part of the poem connects the idea of unity. Unity was unattainable in the first stanza of the poem because the fearful natives “flee the phoenixes”. However, by comparing everyone in the world as different beans in the same pot, an attempt of unity is made. We’re all so varied in our outward appearance and in the texture on the inside, which makes each one of our souls, if you will, unique. We all have our low moments of anger and greed because we’re all human. But it’s time to put all the misery and hate behind us and start a new canvas. A new canvas that waits for the first brush of tomorrow. That is what the stanza hopes for. It no longer embodies any one group of people, but rather the emotion of hope.

Originally I had written the music to accompany this poem with a lot of Chinese influence, which would be carried out by the cello. However, I couldn’t properly record the cello with the appropriate microphone so the sound would end up being very harsh. So I instead opted for a much more repetitive and simple tune using just my voice and the guitar. I first felt as though I had done my interview partner a great injustice. Where would she and her story be in this poem? Besides the reference to the Chinese phoenix, was she forgotten? Of course not. Instead of putting her in the music, I put her in the poem itself. She wears a very young and jubilant demeanor, one that dazzles with optimism and hope. So I wrote the second stanza with her in mind. In that stanza I married the idea for a better future regarding immigrants and nonimmigrants with her sense of optimism. That’s what she gave this poem.

Song 945027


Beki Sidener, the artist’s reflection at the piano, Kansas City, 2019.  All rights reserved.

Walkin’ down from the stadium
At the west end Birmingham
Heard a sound from the boys above
Broken glass, broken glass

Friday night at the restaurant
When the waiter’s gone past
You and them might have had some fun
Move real fast, move real fast

All the things you know
Are the things that you dread
All those things were so
And were not inside your head
What you see, when it’s all said and done
You’re goin’ home, you’re goin’ home                                                                        

Goin’ down to the five and dime
Do your hands down keep ‘em low
Live and learn as you walk down the aisle
Move real slow, move real slow

All the things you know
Are the things that you dread
All those things were so
And were not inside your head
What you see, when it’s all said and done
You’re goin’ home, you’re goin’ home

All the things you know
Are the things that you dread
All those things were so
And were not inside your head
What you see, when it’s all said and done
You’re goin’ home, you’re goin’ home
You’re goin’ home, you’re goin’ home
You’re goin’ home, you’re goin’…

Swing low, sweet chariot
Comin’ for to carry me home
Swing low, sweet chariot
Comin’ for to carry me
Home…
You’re goin’ home, you’re goin’ home

“Song 645027” © 2019 Beki Nixon Sidener.  All rights reserved. / “Swing Low, Sweet Chariot” © 1872 Public Domain.

Beki Sidener, Steinway Grand Piano, Kansas City, 2019. All rights reserved.         

About “Song 945027”

Beki Sidener

This song is a creative musical piece based on an interview I conducted with Dee, a young black man and college graduate from Birmingham, Alabama, who now lives in Kansas City, Missouri, and who is one of my work associates. I allowed this recording of the song to remain in a very raw and “live” state with a simple arrangement. This should convey to the listener a sense of angst, in consideration of a context of oppression that moves toward the hope of overcoming an outwardly impossible situation.

Beki Sidener, Dee shows his love of family, faith, and music in the form of a tattoo, Kansas City, 2019.  All rights reserved. 

The title, “Song 945027,” alludes to Nazi concentration camp tattoos – numbers stamped onto the arms of the Jewish residents of the camps – and it is what prompted Dee to roll up his sleeves to show me his tattoos, which he chose to receive, and which display his ideology. 

Drawing ideas from my conversations with Dee and my class on the Holocaust, I wanted to tie together themes of collective persecution of chosen people. One of those ideas was that of broken glass. “Broken glass” refers to bottles that were thrown at Dee by a group of white, drunken college boys, and to Kristallnacht (“The Night of Broken Glass”) when violence against Jews broke out across the Reich on November 9-10, 1938, as shattered glass from store windows littered the streets.

Most of the lyrics of “Song 945027” were written in a cryptic style to broaden the embrace of the message – to make it more universal. In other words, several groups of people may recognize themselves and their situations within the song. An example: “…the boys above” represent anyone thinking of themselves as superior to other people; and these are a type that we will always have with us, everywhere, in all cultures. Also, I used Dee’s dialect. Some phrases were purposefully disjointed and strategically embedded. For example, Dee said, “…dreads in my head…” (5:56), in our interview to refer to his hairstyle. I separated “dread” and “head” to two different lines and assigned a different implication to each, referring to the natural mind’s every day (and minute, hour and second) dread of anticipated and unimaginable treatment, and how it is not just in the victim’s head, as Dee’s good friends tried to tell him.

I chose the musical key of B♭ (B flat), a key often used by Classical/Romantic composers, because of its rich, open character and contemplative nature. This choice is also fitting for Dee’s admirable transparency and the profound, haunting effect that this interview had on me, especially during the transcription process – not so much from the material itself as from the bond that developed between my interviewee and me – from listening to his words over and over.

As well, I re-purposed B♭ to metaphorically translate into “be flat,” for people (or other creatures – spiders are a good example) who alter their actions, posture, or appearance – sometimes to the point of invisibility – to subdue the threat of their predators. The subjugated may disguise themselves to appear to belong to a different ethnic group or culture; or they might lessen their movements, either to hide in order not to be killed, or to not give a false impression of their intentions in order to placate their persecutors. Either way, the victims feel the need to adhere to the “rules of the land” to survive, whether in Nazi-Occupied Europe or their local grocery store.

Beki Sidener, heart on his sleeve, Kansas City, 2019.
All rights reserved.

“Song 945027” employs the chord arrangement of “Swing Low, Sweet Chariot,” written by Wallas Willis in 1840. I added the first verse of this Negro spiritual to the end of my song to say that, while Dee has gone through persecution and misunderstanding, he holds to the belief that vengeance should not be a tool in his life’s arsenal.  And while as humans we all cry for relief from pain and long to return home – when all is said and done – Dee recognizes that he has been, and will ultimately be, carried home by his Lord and Savior, Jesus Christ.