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Bruce Springsteen’s ‘Born to Run’ still speaks to a nation vacillating between hope and despair

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Born to Run
Bruce Springsteen performs in Atlanta on Aug. 22, 1975, during the ‘Born to Run’ tour.
Tom Hill/WireImage via Getty Images

Bruce Springsteen’s ‘Born to Run’ still speaks to a nation vacillating between hope and despair

Louis P. Masur, Rutgers University

I was 18 when Bruce Springsteen’s third album, “Born to Run,” was released 50 years ago, and it couldn’t have come at a better time.

I’d just finished my freshman year in college, and I was lost. My high school girlfriend had broken up with me by letter. I had no idea what I wanted to do with my life. I was stuck back in my parents’ apartment in the Bronx.

So when I dropped the record onto my Panasonic turntable and Springsteen sang, “So you’re scared and you’re thinking/That maybe we ain’t that young anymore” on the opening track, “Thunder Road,” I felt as if he were speaking directly to me.

But no song moved me more than the album’s title track, “Born to Run.” How I longed for that sort of love – and how I also felt strangled by the “runaway American dream.” The song was about getting out, but also about searching for a companion. I, too, was a “scared and lonely rider” who craved arriving at a special place. Decades later, I combined the personal and the professional and wrote a book about the making and meaning of the album.

All eyes on the Boss

The album was shaped by the times, particularly the malaise of the post-Vietnam and post-Watergate American landscape. There was an energy crisis, and it wasn’t only oil that was in short supply.

The excitement of the 1960s had passed, and rock ’n’ roll itself was in the doldrums. Elvis had become a Las Vegas lounge act; the Beatles had broken up; Bob Dylan had been a recluse since his motorcycle accident in 1966. The No. 1 hit in 1975 was “Love Will Keep Us Together,” by the Captain and Tennille. Obituaries to rock music appeared regularly.

Springsteen went into the studio feeling the pressure to produce. His first two albums had received good reviews but sold poorly. After seeing a show in Cambridge, Massachusetts, in 1974, writer Jon Landau proclaimed Springsteen “the future of rock ’n’ roll.” Springsteen wore the label uneasily, though he had more than enough ambition to try and fulfill the prophecy: He later called “Born to Run,” “my shot at the title, a 24-year-old kid aiming at the greatest rock ’n’ roll record ever.”

But in the studio, he struggled. It took him six months to record the title song. He kept rewriting the lyrics and experimenting with different sounds. He was composing epics: “Tenth Avenue Freeze Out,” “Backstreets,” “Jungleland.” And he was trying to tie it all together thematically as his characters searched for love and connection and endured disappointment and heartbreak.

When Springsteen was finally done with the album, he hated it. He even threw a test pressing into a pool. But Landau, who had come on to co-produce, convinced him to release it.

Poetry for the masses

Despite Springsteen’s apprehension, the response to “Born to Run” was remarkable. Hundreds of thousands of copies flew off the shelves.

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Springsteen appeared on the covers of Newsweek and Time, where he was hailed as “Rock’s New Sensation.” Writing in Rolling Stone, critic Greil Marcus called it “a magnificent album that pays off on every bet ever placed on him.”

There was backlash from some corners: critics who resented all the hype Springsteen had received and who thought the music bombastic. But most agreed with John Rockwell of The New York Times, who praised the album’s songs as “poetry that attains universality. … You owe it to yourself to buy this record.”

An operatic drama

The album pulsates between hope and despair. Side 1 carries listeners from the elation of “Thunder Road” to the heartbreak of “Backstreets,” and Side 2 repeats the trajectory, from the exhilaration of “Born to Run” to the anguish of “Jungleland.”

I felt I knew the characters in these songs – Mary and Wendy, Terry and Eddie – and I identified with the narrator’s struggles and dreams. They all wrestled with feeling stuck. They longed for something bigger and more exciting. But what was the price to pay for taking the leap – whether for love or the open road?

These lyrical, operatic songs about freedom and fate, triumph and tragedy, still resonate, even though today’s music is more likely to emphasize beats, samples and software than extended guitar and saxophone solos. Springsteen continues to tour, and fans young and old fill arenas and stadiums to hear him because rock ’n’ roll still has something to say, still makes you shout, still makes you feel alive.

“It’s embarrassing to want so much, and to expect so much from music,” Springsteen said in 2005, “except sometimes it happens – the Sun Sessions, Highway 61, Sgt. Peppers, the Band, Robert Johnson, Exile on Main Street, Born to Run – whoops, I meant to leave that one out.”

In fall 1975, I played “Born to Run” over and over in my dorm room. I’d stare at Eric Meola’s cover photograph of a smiling Springsteen in leather jacket and torn T-shirt, his guitar pointing out and upward as he gazes toward his companion.

Who wouldn’t want to join Springsteen and his legendary saxophonist, Clarence Clemons, on their journey?

That October, I went on a first date with a girl. We’ve been married 44 years, and the stirring declaration from “Born to Run” has proven true time and again: “love is wild, love is real.”

A saxophonist and two guitar players stand side-by-side as they perform on stage.
Saxophonist Clarence Clemons, Bruce Springsteen and guitarist Steven Van Zandt perform in the U.K. during the European leg of the ‘Born to Run’ tour.
Andrew Putler/Redferns via Getty Images

Louis P. Masur, Distinguished Professor of American Studies and History, Rutgers University

This article is republished from The Conversation under a Creative Commons license. Read the original article.

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Daily News

Major Construction Begins on Metro’s East San Fernando Valley Light Rail Line

LA Metro has moved the East San Fernando Valley Light Rail Transit Project into major construction. The 6.7-mile Van Nuys Boulevard line will add 11 stations, connect with the G Line and regional rail services, and is now targeted for completion in early 2032.

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After years of utility relocation and planning, LA Metro is moving into major construction on a new rail line along Van Nuys Boulevard. The milestone also comes with a revised early-2032 completion target.

Major construction is beginning on LA Metro’s 6.7-mile East San Fernando Valley light-rail line, which is targeted for completion in early 2032.
AI rendering depicting East San Fernando Valley LRT construction in the center of Van Nuys Boulevard. By: Daily News Staff

LA Metro has officially marked the beginning of major construction on the East San Fernando Valley Light Rail Transit Project, moving one of the region’s most important rail projects from preparatory work into full-scale construction.

Metro held a groundbreaking ceremony on October 19, 2026, for the 6.7-mile line, which will run along Van Nuys Boulevard from the G Line busway north to San Fernando Road in Pacoima. The project will add 11 light-rail stations serving Van Nuys, Panorama City, Arleta and Pacoima.

https://stmdailynews.com/la-metro-locks-in-vermont-brt-funding-as-world-cup-results-point-toward-2028/

This was not the project’s first groundbreaking. Metro held an earlier ceremony in December 2022 when crews began relocating utility infrastructure. The new milestone is more consequential for riders: the major-construction phase covers the guideway, stations, traction-power substations, rail systems and a maintenance and storage facility.

From utility work to a new rail corridor

The project has spent several years in utility relocation, property acquisition, design and other early work. Metro’s current construction timeline shows major work continuing from 2026 through 2032, with phased traffic changes and K-rail installations expected along Van Nuys Boulevard.

When completed, trains are expected to operate every seven to 10 minutes during peak periods. The line will connect directly with the G Line and provide access to the Van Nuys Metrolink and Amtrak station. It is also expected to become an important transfer point for the future Sepulveda Transit Corridor and a planned Metrolink station in Pacoima.

The corridor already has a substantial transit market. Metro reported that bus Lines 233 and 761, which serve Van Nuys Boulevard, recorded nearly 20,000 boardings in September 2026. The agency also says approximately 19 percent of households in the project area lack access to a car, compared with about 8 percent countywide.

Those figures help explain why this project matters beyond its construction footprint. It is intended to give residents in some of the Valley’s most transit-dependent communities more reliable access to jobs, schools, healthcare and the wider regional transit network.

The opening target has moved to 2032

Metro’s current project page lists an estimated completion date of early 2032. That is later than the 2031 opening forecast the agency publicized when it celebrated an $893-million federal grant in September 2024. Earlier plans were more optimistic still: when utility work began in 2022, Metro said the first segment could open between 2028 and 2030.

The project’s financial scale has also grown clearer. In May 2026, the Metro Board established a life-of-project budget of approximately $3.999 billion and authorized the next phase of its progressive design-build contract with San Fernando Transit Constructors, a joint venture of Skanska and Stacy and Witbeck.

That authorization increased the construction contract’s value to roughly $2.431 billion. Funding for the larger project combines federal, state and local sources, including revenue from Los Angeles County’s Measure M transportation sales tax.

Rail returns to Van Nuys Boulevard

The East San Fernando Valley line will restore passenger rail to Van Nuys Boulevard for the first time since Pacific Electric ended streetcar service there in 1952. It will also become the first major new Metro rail project in the San Fernando Valley since the subway reached North Hollywood in 2000.

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The historical parallel is significant. Van Nuys Boulevard once developed around electric railway service before the region shifted heavily toward automobiles and buses. Metro is now rebuilding rail in the same broad corridor, but as part of a modern network designed to connect local riders with bus rapid transit, regional rail and future high-capacity projects.

The current project ends in Pacoima. Metro continues to study a separate 2.5-mile northern extension that would reach the Sylmar/San Fernando Metrolink station. That extension is not included in the segment now entering major construction.

For riders, the October groundbreaking does not mean trains are imminent. Several years of disruptive and technically complex work remain, and the schedule has already moved beyond earlier forecasts. Still, it represents a tangible transition: the East San Fernando Valley line is no longer primarily a planning exercise or utility-relocation program. Metro has begun building the infrastructure that will carry trains.

That makes this a major step in Los Angeles County’s long effort to restore frequent rail transit to communities that lost it generations ago—and another chapter in The Long Track Back.

Primary sources

This article is part of The Long Track Back, STM Daily News’ continuing coverage of how Los Angeles is rebuilding and expanding a passenger-rail network after decades of automobile-centered grow

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STM Blog

Texas Roadhouse Allegations Update: No New Public Findings Located

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STM Blog | Commentary | October 14, 2026

The viral allegations involving Texas Roadhouse and the treatment of Black customers raised an understandably disturbing question: Could diners trust that they were being served safely and respectfully?

Texas Roadhouse calls viral food-tampering allegations a hoax. Our October 14 review found no new public findings. Here’s what remains unverified.

After reviewing available coverage again on October 14, STM Daily News did not locate new verified evidence establishing that the alleged food tampering occurred. We also did not locate a publicly released final report from the outside firm the company said it hired.

The central distinction remains unchanged: the allegations have not been substantiated in the reporting reviewed, while Texas Roadhouse says its investigation points to a hoax. 

What the available reporting says

In August, social media posts alleged that restaurant workers deliberately tampered with food served to Black customers. The claims circulated widely and prompted calls for a boycott. Texas Roadhouse said it had not identified current or former employees connected to the accusations. 

In reporting updated August 26, KTXS noted that the viral post did not identify a particular restaurant location and that there was no verified evidence connecting the claims to a Texas Roadhouse employee.

https://stmdailynews.com/chicken-salad-chick-foundation-presents-record-breaking-donation-to-cure-childhood-cancer/

The company told the outlet it had found no credible evidence of food tampering. It also said the original Facebook post had been deleted, some users had retracted posts amplifying the claims, and an outside firm had been engaged to investigate the accusations’ source and motives. These details come from August coverage, rather than a new October announcement. 

What remains unresolved publicly

Our latest review did not locate a final outside investigation report that readers could examine. We therefore cannot describe that investigation as complete or independently assess its findings.

The company’s description of the claims as a hoax should continue to be attributed to Texas Roadhouse. Likewise, the allegations should not be repeated as though they describe a confirmed incident.

Not locating a new public report does not establish whether investigative work has continued privately. It means the public information we found does not support a stronger conclusion.

Why careful wording still matters

For Black diners, allegations of racist mistreatment can strike a painful nerve. Everyone deserves to sit down for a meal without worrying that their race could make them a target.

Taking that concern seriously requires credible complaints to be investigated thoroughly. It also requires care before assigning blame to a restaurant, a location, or its workers.

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Social media can spread a warning far beyond its original audience before anyone verifies the underlying claim. Once that happens, a correction or clarification may never reach everyone who saw the accusation.

That makes transparency essential. Restaurants should explain what they have investigated and what they can substantiate. Those sharing accusations should be equally willing to share corrections and acknowledge uncertainty.

For now, the responsible position is to keep the evidence and the allegations separate. If new, verifiable findings become public, they should be assessed on their merits.

Join the conversation: What do you look for before trusting a viral warning about a business? Share your thoughts in the comments, and keep the conversation respectful.

Editor’s note: This is an October 14 status review of previously reported allegations. It does not announce a new investigative finding.

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Food Truths

Soul Food Has African Roots—and a Distinct Black American History

Soul food connects African heritage with generations of Black American creativity and community. Here’s why shared roots and a distinct cultural identity both deserve recognition.

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Last Updated on October 15, 2026 by Daily News Staff

Shared ancestry connects the African diaspora. It also makes understanding each community’s food traditions worth the effort.

Explore soul food history, its African roots, and the Black American experiences that shaped a distinct cuisine and cultural heritage.

A debate over who can claim soul food raises a question larger than any social media argument: When does a shared cultural inheritance become a distinct tradition?

People across Africa and the African diaspora have foods that evoke home, family, comfort, and belonging. Recognizing that connection is valuable. But using “soul food” as a general description of comforting food is different from identifying the cuisine historically known by that name.

Soul food is a distinctly African American culinary tradition with African roots, shaped by generations of Black life in the United States. Recognizing its American development does not erase Africa. Recognizing Africa should not erase what Black Americans created.

What Is Soul Food? African Roots, Black American History

African Roots, American Development

Enslaved Africans arrived with agricultural knowledge, cooking skills, and food traditions. They adapted those traditions to unfamiliar surroundings and unequal access to food, drawing on available ingredients and encounters with Indigenous and European foodways.

Okra, black-eyed peas, and vegetable-centered cooking offer important connections to African traditions. Corn and cornmeal reflect Indigenous American agriculture. These ingredients and influences became part of an evolving food culture rather than remaining unchanged copies of dishes from another continent. [1]

The distinction is between ancestry and development. A cuisine can descend from older traditions and acquire its own identity through the experiences of the people who preserve and transform it.

More Than a Story About Scraps

Slavery and deprivation belong in this history. Enslaved people supplemented restricted food supplies through gardening and other means, and used small amounts of meat to season vegetables. But telling the entire story as “making something out of scraps” understates their knowledge and creativity.

Black food history also includes seafood work, farming, skilled cooking, and enterprise. The Smithsonian’s account of Black foodways, for example, documents African Americans’ extensive involvement in harvesting, processing, and selling oysters. [2]

These were people with expertise. Their contributions deserve recognition as culinary work and cultural creation.

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Why the Name Matters

The food traditions are older than the widespread use of the name “soul food.” The term became prominent during the 1960s, amid movements asserting Black identity and cultural pride. Smithsonian histories describe the soul food movement as celebrating foods that mainstream America had often disparaged. [3]

That context gives the name meaning beyond a meal that tastes good or brings comfort.

For some families, a pot of greens or a pan of cornbread carries memories of relatives, church dinners, holidays, and recipes learned by watching someone cook. Calling those foods “soul food” places them within a particular cultural story.

Southern Roots Traveled

Soul food also developed beyond the South. During the Great Migration, Black Americans carried Southern food traditions into new cities and neighborhoods, preserving familiar dishes while adapting their cooking. Smithsonian programming connects that movement directly to soul food’s development. [4]

That helps explain how a cuisine rooted in the South became part of Black community life across the country.

It also makes geography an imperfect test of authenticity. Soul food cooked in London can still be African American soul food. A cuisine’s cultural origins do not change simply because someone prepares it elsewhere.

Shared Heritage Does Not Mean Identical Cultures

Africa is a continent of many food traditions. The diaspora is similarly diverse. African American, Afro-Caribbean, Afro-Latin American, and Black British identities encompass different histories and relationships to food.

Someone may use “soul food” figuratively to describe a cherished family dish. That emotional use is understandable. The difficulty arises when it becomes a historical claim that all Black cuisines are versions of the same named tradition.

Shared ingredients and ancestry establish connections; they do not make distinct cuisines interchangeable.

A useful conversation would ask which dishes are related, what techniques survived, and how different communities adapted them. That approach gives people more history to appreciate.

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Respect Through Recognition

Defending soul food’s African American identity need not become an attack on Africans, Caribbean people, or Black Britons. Equally, celebrating connections across the diaspora should include respect for Black Americans’ particular contributions.

Anyone can cook, enjoy, study, and share soul food. Cultural recognition does not require closing the kitchen door. It requires crediting the people and history behind the cuisine.

Soul food’s African roots and African American identity belong in the same sentence. Both deserve to be remembered.

What dish connects you most strongly to your family’s history—and who taught you to make it? Share your story in the comments.

Explore more food stories and culinary traditions in STM Daily News’ Food & Drink section.


Sources and Further Reading

  1. African and Native American Foodways and Resilience: From 1619 to COVID-19 — Research on food traditions, adaptation, and cultural resilience.
  2. Black Foodways and Cuisine — National Museum of African American History and Culture.
  3. African American History Highlights — National Museum of American History, including the soul food movement.
  4. Cooking Up History — National Museum of American History programming on migration and soul food.

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