photo: bryan ledgard · cc by 2.0 ↗In February 1990, a black-and-white video of a shaved-headed twenty-three-year-old crying through a Prince cover made Sinéad O'Connor a global No. 1. Raised in Glenageary, County Dublin, in a home she later described as violently abusive, she had already turned that damage into her 1987 debut, The Lion and the Cobra. Two years after the hit, she tore up a photograph of Pope John Paul II on Saturday Night Live, singing Bob Marley's "War" unaccompanied, to protest child abuse in the Catholic Church — the act her career never fully escaped. What outlasted the controversy were two records built from her own debts: Sean-Nós Nua, a set of Irish traditional songs, and Throw Down Your Arms, a Kingston-recorded reggae album. She converted to Islam in 2018, taking the name Shuhada Sadaqat, and died in 2023, age 56, having spent a career correcting who people assumed had made her.
O'Connor named Dylan a "growing up" influence in a 1991 Rolling Stone interview, and her 2021 memoir, Rememberings, pins the moment down: hearing "Idiot Wind" as a girl, she remembered thinking, "it's really angry... he isn't pretending to be nice all the time." But when she catalogued the debt in full, decades later, she was careful about its shape: "I've said in every interview I've ever done that he's been a huge influence on me, spiritually speaking." It's a claim about permission, not sound — that a singer could stay furious in a verse and never soften it.
listen forOn "Idiot Wind," Dylan lets a verse curdle into open contempt and just leaves it there, unresolved, over a full band that never softens the words. "Black Boys on Mopeds" does the same thing stripped to voice and acoustic guitar: O'Connor names a British prime minister and a dead teenager in one plain sentence and never steps back to cushion the accusation. Neither song resolves into forgiveness — that flat, undefended anger is the through-line, even though O'Connor herself frames the debt as spiritual rather than musical.
O'Connor called Van Morrison, flatly, "my favourite artist of all time." She didn't hear him until she was eighteen and newly arrived in London, when her label boss Nigel Grainge handed her some of his records. "I never heard him before," she wrote in her memoir Rememberings. "He sounds like one of those Tibetan monks, the kind who use their voices for healing." Decades later she paid the debt back directly, recording her own version of his "Who Was That Masked Man" for Hot Press's 2020 tribute marking his seventy-fifth birthday.
listen forO'Connor was specific about why she picked that song: she called "Who Was That Masked Man" itself "the most beautiful discussion of terrorism I've heard... very mellow, and his use of language is mindblowing." On Veedon Fleece, Morrison keeps the song's violence at a hush rather than raising his voice to match it — the mellowness is the point. That's the exact track, out of Morrison's whole catalogue, she chose to record for his birthday tribute: the one she'd already told the world was his most beautiful.
O'Connor called herself "a massive roots fan" and "a Rastafarian... for years," but her reggae influence had one specific name. "He's my favorite songwriter," she said of Burning Spear, the singer behind 1975's Marcus Garvey: "he doesn't do small talk... Spear can impart an entire world of information in the space of five sentences." Comparing Spear's subject, the Jamaican Pan-Africanist Marcus Garvey, to the Irish revolutionary Patrick Pearse, she recorded four of his songs on 2005's Throw Down Your Arms — notably, none by the more famous Bob Marley, who she has said she barely listened to growing up.
listen forBurning Spear's original "Marcus Garvey" rides a slow, insistent reggae groove under a low, half-chanted vocal that never quite becomes a melody — closer to oratory than pop singing, which is what O'Connor meant calling him a songwriter who "doesn't do small talk." Her 2005 version, produced with Sly and Robbie, keeps that same unhurried chant rather than smoothing it into something more conventionally sung. Listen for how little either version hurries toward a hook — the point, in both, is the message sitting still long enough to land.