Review
Culture
Music
Race
6 min read

Beyoncé’s breaking barriers

Cowboy Carter sees the star crack her whip in the temple of the music industry.

Krish is a social entrepreneur partnering across civil society, faith communities, government and philanthropy. He founded The Sanctuary Foundation.

Side by side, two rodeo riders on horses trot toward the camera. One is Beyonce, the other a cowboy
Beyoncé at the Houston Rodeo.
Beyoncé.com

I sometimes wake up in a cold sweat with flashbacks of one terrible swimming lesson at school. I had accidentally forgotten to forget my kit, so was forced to face not only the freezing water, but the spouting of ignorant prejudice from my teacher.  

“Kandiah, you’re useless,” he said, as I heaved myself out of the pool at the end of the lesson. “Although I guess it’s not your fault you can’t float like the white children. Your bones are heavier. Look at the Olympics – you never see black and Asian swimmers, do you?” 

I opened and closed my mouth a few times, like the fish out of water I suppose I was, but inside I was seething.  

Being told I couldn’t do something made me all the more determined to do it. Back in I jumped.  

Last week, in another splash aimed at proving people wrong, Beyoncé’s magnificent album “Cowboy Carter” became the first album by a black woman to top the country charts. 

On her Instagram feed she said: “the criticisms I faced when I first entered this genre forced me to propel past the limitations that were put on me.” 

It was a brave move. Back in 2016, she had received heated and hate-filled reactions when she performed her song Daddy Issues at the 50th Country Music Association Awards with the country music group Chicks, formerly known as the Dixie Chicks. Many country music fans were outraged, calling it an act of cultural appropriation. One response on social media put it starkly: “SHE DOES NOT BELONG!!”.  

But as a Texan who had been brought up around country music, Beyoncé disagreed. She would spend the next five years planning her response. Cowboy Carter proves her country credentials beyond all doubt. It’s not only about the music. It also does three important things that show the world what can be done when faced with barriers of prejudice and ignorance. 

She honours the past

The album is clearly an act of tribute to trailblazing country artists before her. Beyoncé included notable guest appearances and feature tracks and took the unusual step of sending flowers to all who had inspired her.  

Beyoncé sent flowers to Mickey Guyton, the first black female artist to be nominated for a Grammy Award in the Country category. She also sent flowers to K. Michelle and featured Tanner Adell, Brittney Spencer and Reyna Roberts on the Cowboy Carter track Blackbird, a song that Paul McCartney wrote as a response to the case of the Little Rock Nine, a group of African-American schoolchildren initially barred from attending a previously racially segregated school in Arkansas. It took the direct intervention of then President Dwight Eisenhower in 1957 to make it possible for these children to attend their school. She also included guest appearances from country music royalty Dolly Parton and Linda Martell, who both introduce songs on the album. Dolly’s introduction to Beyoncé’s reworking of Jolene is particularly poignant: “Hey Queen B it’s Dolly P”.  

The song Jolene sticks faithfully to the guitar riff from the original, but the words and the tone of this song are completely different. Dolly’s original Jolene was begging another woman not to take her man from her. But Beyoncé will have none of that. She is full of threat and menace:

“I’m warnin’ you, don’t come for my man… don’t take the chance because you think you can.”  

As Beyoncé pays her dues to the greats that have gone before, she also offers a very different picture. She can recognise the past, and yet not be imprisoned by it. She can appreciate those who have laid the foundations for a new era, unbound by cruel stereotypes.  

She challenges the present 

We don’t have to look far to see the way that western society is splintering. It is becoming harder to find common ground, harder to move from one tribe to another.  Beyoncé’s album is political in that it is deliberately breaking down a wall and smashing a division. She refuses to accept that there are no-go areas for people of colour. The album feels like Beyoncé’s famous baseball bat from Lemonade, but this time it isn’t smashing cars, but preconceptions and prejudices instead. 

There’s anger in this record. The first song is “American Requiem” and includes the line:  

“They used to say I spoke ‘too country’./ And the reaction came,/ said I wasn’t country ’nough / If that ain’t country / I don’t know what is?” 

Full of confidence and rage she asks over a bed of country music guitar chords:  

“Can you hear me? / Can you stand me?”  

Beyoncé does not disguise the ironies. The fresh anger and challenge weaves into classic forms and tropes of country music. The artist that some wanted to exclude from the genre tops the charts. The pop icon becomes an iconoclast.  The smashing of divisions makes way for the building of something new.   

She opens a door for the future

It is within living memory of many that black people were prohibited from sitting at the front of a public bus or drinking from the same water fountain as white people. Beyoncé’s Cowboy Carter is not just a smash hit it is a smash down of the boundaries of genre that had excluded her and others. With this boundary smashed the opportunity is opened for others too.  

For example, there was a recent stand-out performance at the Grammy awards watched by millions around the world – the duet between the country star Luke Combs and Tracy Chapman. Luke, a young white man, is part of a new generation of country singers with a huge following. The legendary black artist Tracy Chapman recently turned 60. The joyful performance was particularly touching as the two of them looked genuinely delighted to be singing together. The video went viral and lead to a huge uplift in Chapman’s sales. The song Fast Car rocketed to the top of the charts some 36 years after it was first released.  
 
Cowboy Carter is Beyoncé using her voice and talent to push back against prejudice and push forward to a new era. She is cracking her whip in the temple of the music industry. She is driving out those who have commandeered the space that rightly belongs to those from any and all backgrounds.  She is righteously angry at the injustice. She is declaring that country music be reclaimed as a meeting place for all nations to enjoy.  

When Jesus unleashed the whip against the tables of the moneychangers in the temple who were excluding the non-Jews the space rightly belonged to, he fiercely declared: “My father’s house is to be a house of prayer for all the nations.” He was not only breaking the barriers of the past but ushering in a new future, a future where everyone could gather together before God on equal footing. Jesus would eventually die on a cross to ensure this free access to God was available to everyone - wherever they were from, whatever they had done and whatever they looked like.  

I welcome this album by Beyoncé in that spirit of challenging prejudices, breaking down barriers, and clearing the decks for a new future equally available to all.  

If only I could have whipped myself into shape, I believe I could have been the Cowboy Carter of the swimming world forty years ago.  

 

Beyoncé in her own words

“Ain’t got time to waste, I got art to make/ I got love to create on this holy night/ They won’t dim my light, all these years I fight.”  

16 Carriages 

“Say a prayer for what has been / We'll be the ones that purify our father's sins / American Requiem / Them old ideas (yeah) / Are buried here (yeah) / Amen (amen) 

 Amen 

Article
Attention
Character
Culture
Film & TV
4 min read

Traitors holds a mirror up to this obsession of ours

The attitude that is eroding empathy.
The cast and presenter of a competition TV programme assembled in a montage.
BBC.

“So you’re basically calling me Harold Shipman or something?” 

2025 may have barely begun but BBC One’s The Traitors has already offered a strong contender for TV moment of the year. 

If you’re not familiar with the show – and if you aren’t, where have you been? – a group of strangers head off to a castle in Scotland to earn money through a series of challenges while show host Claudia Winkleman smoulders at the camera. Meanwhile, some competitors are designated ‘Traitors’ and can steal the money at the end of the competition, while the rest – the ‘Faithfuls’ – must unmask the ‘Traitors’, banishing one person each day. In return, the Traitors can ‘murder’ one Faithful a night. 

It's stupid and ridiculous and melodramatic. I love it.  

Something that has struck me this series is the inability of contestants to imagine that people might behave differently to them. Early on, Dr. Kas “Definitely-Not-Harold-Shipman” Ahmed raises a toast to a ‘murdered’ Faithful. “That’s sketchy,” everyone immediately thinks. “I wouldn’t have done that, and I’m a Faithful, so Kas MUST BE A TRAITOR!”  

The group votes to banish him shortly afterwards.  

The certainty with which contestants decide someone is a Traitor based on the most minute and innocuous details is incredible. Oooh, Glenda just coughed at an inopportune moment. Obviously a Traitor. Look at Keith taking the stairs two at a time. It’s like he wants to be caught! 

The ‘Faithfuls’ seem completely unable to imagine people might be different from them. That they might think differently, or act differently. There is, in other words, a complete lack of empathy.  

As the always-absolutely-right-about-everything Brené Brown tells us, sympathy is recognising someone else’s perspective. But empathy is feeling with someone; it is sharing that perspective. And it’s empathy that’s needed for human connection. And it’s empathy that is missing on The Traitors. 

All of this ultimately reminds me of the work of Canadian philosopher Charles Taylor. Taylor is arguably the most influential living philosopher. Much of his work – especially in books like Sources of the Self, and A Secular Age – is concerned with explaining modern western societies, their characteristics, and where those characteristics emerge from.  

Taylor claims that these societies have stopped privileging ‘exteriority’ and have started privileging ‘interiority’ instead. 

What on earth does that mean? 

In 1637, René Descartes says “I think, therefore I am,” and western philosophy never recovers. Descartes is looking for a foundation, a starting point from which he can make sense of himself and the world around him. But this is not easy. What’s to say he’s not hallucinating, or being deceived by a demon, so that the world around him isn’t as it seems? 

What’s the one thing he can be sure of? That he thinks!  

The fact he’s even thinking and doubting his senses tells Descartes that he is someone or something who exists and thinks. That sounds obvious, but it gives Descartes the foundation from which he can make sense of reality.  

As a result of Descartes’ philosophy, we imagine that our very ‘selves’ are located entirely ‘within us’ somehow, with the rest of reality found ‘outside’ ourselves. This is a ‘gap’ of sorts, between us and the world, while the interior self becomes the place where the meaning of our existence is discovered and understood. 

Modern life, Taylor says, therefore instils in us a sense of detachment from everyone and everything else. I have my interior world, you have yours. I can never truly know you, and you can never truly know me.  

I could be the next Harold Shipman for all you know.  

But it wasn’t always like this, Taylor argues. Modernity’s preoccupation with the inner self was preceded by a more outside-centred view of the world.  

In this outside-centred worldview, I and the people around me aren’t simply unknowable black holes of interiority. Instead, we are both parts of a broader created realm. And, by virtue of us both being creatures located within something bigger than either of ourselves, this outside-centred view of the world becomes a point of commonality from which we can get to know each other. 

Shared humility leads to connection, in other words.  

All of this, I think, goes some way to explaining why I’m watching a seemingly lovely doctor having a quasi-breakdown over being misconstrued as a serial killer. The Traitors shows how obsessed we have become with our own interiority. We are inward-looking creatures now. As such, we are often slow to recognise the ways in which our shared place within creation only unites us. 

While a little introspection and self-reflection is vital for healthy human flourishing, out-and-out navel-gazing only hinders our ability to connect with those around us. With a little help from Charles Taylor, The Traitors reminds me to get out of my own head and to see beyond myself. To look at the world around me, and to see the people with whom I share it.  

To see them with empathy, not as unknowable voids of interiority, but as fellow creatures walking a shared journey. 

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