Thursday, August 22, 2013

Some tentative conclusions about Appalachian dulcimer origins ** UPDATED ** w/ article on Virginia dulcimers in current Antiques Magazine

Slightly edited version below of an email message I sent to one of the faculty at Common Ground on the Hill, with whom I talked one day after class about the difficulty of documenting mountain dulcimer history. But first, a link to an important article in Antiques Magazine that contains new information about the instrument's origin ... especially among Pennsylvania Germans in southwest Virginia.

** UPDATE **

Here's a link to the everything dulcimer.com thread. Ralph Lee Smith: "The July-August issue of Antiques Magazine contains an article entitled, "The Dulcimer in Virginia," by Roddy Moore and Vaughan Webb. ... The article's many excellent illustrations include two instruments from my collection, with attribution. The article also contains references to my book, Appalachian Dulcimer Traditions. The text is well researched and excellently written."

Online version, w/o pix, at http://www.themagazineantiques.com/articles/the-virginia-dulcimer/. Among the money graf(s):

Fed by local customs, family traditions, or sometimes just the influence of one or two makers, a multigenerational dulcimer-making tradition flourished in pockets of Virginia, Kentucky, Tennessee, West Virginia, and North Carolina. Of those areas, the western Virginia Blue Ridge can make some claim to being the birthplace of the "American" dulcimer with curved sides and a raised fretboard.

Estate records from 1780 to 1860 in Virginia's Roanoke and New River valleys list more dulcimers (39) than any other instrument except the fiddle (103). Equally significant, the records point to the rapid adaptation of the instrument by non-Germans in the region.6 Nearly two-thirds of the dulcimers identified were owned by families whose surnames reflect British ancestry. It is reasonable to assume that these non-German owners were playing some, if not mostly, English-language songs and tunes with American and British origins.

Nothing to overturn Ralph's hypothesis but a lot to corroborate it. I think the part about Germans is especially significant, at least to my understanding.

** End UPDATE **

Here's the email message, which I wrote before I knew about the Antiques Magazine piece:

Finally getting around to sending you that information I promised on Appalachian dulcimers!

As soon as I got home from Common Ground, I got busy with a project on African American spirituals and camp meeting hymns for the Illinois Humanities Council, and I'm just now coming up for air. I haven't forgotten about it, though, and I've also been reading up on old dulcimers for an article on a 1930s photograph collection at Berea College that I'm working up for Dulcimer Players News. So, finally, I have some information to share.

Basically it boils down to this -- we have a signed mountain dulcimer from Floyd County, Va., dated Aug. 28, 1832. Period. That's about the size of it until after the Civil War. Even then there weren't very many dulcimers, except right around one of the settlement schools in Kentucky, until the 1930s crafts revival.

L. Allen Smith [in his book] _A Catalog of Pre-Revival Appalachian Dulcimers_ (Columbia: University of Missouri Press, 1983), discuss[es] the 1832 instrument, its provenance and Smith's reasons for accepting it as genuine. There are also a few references to dulcimers in various 19th-century written sources, but the early ones are problematic because they ones don't stipulate whether a mountain dulcimer or a hammered dulcimer is being referred to. So I think the material culture really provides the only reliable documentation until people started writing articles about the settlement schools at the turn of the 20th century in which they described the instrument in some detail.

Even then, almost all of the literature before the 1930s clearly refers to dulcimers that were being made by "Uncle Ed" Thomas and sold to people at the Hindman Settlement School in Kentucky. There were dulcimers being made by the 1880s in West Virginia, and later copied by the Glenn family in North Carolina, and still other by the Melton family and played by the 1930s in the fiddlers' convention at Galax, Va., but again the best information on all of this comes from oral tradition in the families and surviving dulcimers from an earlier period. Ralph Lee Smith's books piece together the best secondary account of the Virginia, West Virginia and Kentucky traditions. There are several good accounts of the tradition Ed Thomas started in Kentucky.

For what it's worth, I'd tentatively suggest the following timeline can be reliably documented:

-- 1830s or thereabouts, single-bouted MDs evolve from zithers in southwest Virginia;

-- 1870s, commercial makers around Hindman and Parkersburg, W.Va, begin to produce double-bouted ("hourglass") dulcimers for sale in substantial numbers;

-- 1890s-1920s, the settlement schools, especially Hindman and John Campbell, promote dulcimers as southern Appalachian cultural artifacts; and

-- 1930s onward, dulcimers reach a wider market through the Southern Highlanders Craft Guild. That takes us up to Jean Ritchie and the folk revival of the 60s.

But anything beyond that is speculative at best.

(Full disclosure: Back in the day, I got a master's in history and a PhD in English at UT-Knoxville, and sometimes I still wake up from bad dreams about my first-year historiography seminar. When I switched to English in the waning days of new criticism, we were mostly interested in textual analysis so we preferred recent scholarly editions to period sources. After I left grad school, I went into newspapering and learned an altogether more rigorous attitude about sources, because now they were alive to complain if I quoted them out of context! So it was kind of fun to go back over the literature about dulcimers with an eye to the academic standards for handling sources.)

Basically I accept Ralph's theory that the MD evolved from Pennsylvania-German zithers along the Great Wagon Road in southwest Virginia, and I think he supports it with as much evidence as will ever be available concerning what began as a folk tradition; Ralph doesn't have an academic background, but he's a first-rate collector, he's very knowledgeable about the world of antiques and he's careful about the conclusions he draws. L. Allen Smith, who is not related to Ralph, studied all the MDs he could find in the 1970s for his doctoral dissertation in English at the University of Leeds, and I'd say it's still accepted as the authoritative source for documenting the history of the instrument. [He] discusses the Floyd County instrument in considerable, and I think quite convincing, detail.

There's also a 2005 paper titled "The Dulcimer in Southwestern Virginia" by Kimberly Burnette-Dean (linked below) that I think is pretty important because it tends to corroborate Ralph's hypothesis. Burnette-Dean, who used to work at a historical theme park in Roanoke, surveyed estate inventories from 1780 to 1860 in 12 counties, and came up with listings of 39 dulcimers from 1818 throughout the period. While none were described in enough detail for us to know whether they were hammered dulcimers, mountain dulcimers or something else, I think she made a reasonable case that most of them were valued around $1 in the inventories, which would be more consistent with a home-made box zither than a HD. Most HDs occur further north, anyway, and the main outlines of her research square pretty well with Ralph's theory that the Appalachian dulcimer developed from Pennsylvania-German antecedants in southwest Virginia during or slightly before the 1830s.

What interested me the most about Burnette-Dean's study was that she found a couple of German-American extended families that apparently handed dulcimers down from generation to generation, which reminds me of families like the Hicks', Presnells and Glenns in North Carolina and the Meltons around Galax. I think that's probably typical of what we know in other areas, i.e. only a very few people played dulcimers before the handicraft revival of the 1920s and 1930s, and they tended to cluster in family groups living in what Burnette-Dean calls "dulcimer pockets" in Virginia, Kentucky, West Virginia and North Carolina (by way of West Virginia). There's another "pocket" in Middle Tennessee, where the "Tennessee music boxes" were made, but I think it's considered to be an outlier that didn't develop a living musical tradition. Basically we're left with a very local tradition around Galax and another tradition in Kentucky that became commercially successful because a nearby settlement school provided a ready market and national publicity. ...

Here's a link to Kimberly Burnette-Dean's blog post on dulcimers, which in turn has the link to a PDF copy of her study.

http://thewheelanddistaff.blogspot.com/2011/08/mountain-dulcimer.html

There's something else that keeps troubling me every time I get into this question of origins, and it may explain why some of the people you've spoken with are leery of mountain dulcimers: There's been a tendency over the years to over-sell the MD as an iconic representation of Appalachian culture. Allen H. Eaton, for example, in _Handicrafts of the Southern Highlands_ (1937. New York: Dover, 1973), says, "In many instances the instruments were made by the singers themselves, the one most frequently used to accompany the singer being the dulcimer, or, as it is called, the 'dulcimore,' indigenous to and still made in many parts of the Highlands" (198).

Except where the settlement schools or handicraft revival outlets like those around Asheville created a ready market for dulcimers, however, that simply was not the case. I think David E. Whisnant of UNC-Chapel Hill has the best discussion in _All That is Native and Fine: The Politics of Culture in an American Region_ (Chapel Hill: UNC Press, 1983) of how the dulcimer evolved as part of what he calls a "settlement school/Berea College/folk school/Southern Highland Handicraft Guild version of 'authentic' mountain culture' along with designer pottery, contradancing and 'Jean Ritchie ballads'" (169). Nothing wrong with any of that, but it's something I try to keep in mind when I'm playing the dulcimer in a living history context or one of the talks I give on 19th-century music. The dulcimer helps me get into the music of the period, but I don't try to pass off what I'm doing with it as a historically informed performance.

But now I'm straying off topic, and thinking aloud about what I want to say in that DPN article. No reason to subject you to that!

LATER: I'd only add that the settlement school/Southern Highlanders version of Appalachian culture is pretty much what I grew up with in Norris and got fascinated with as a grad student at UT. I think Whisnant is entirely correct when he says it only goes back to the early 1900s (in spite of what strikes me as an all-too-often ill-concealed snotty tone in his writing), but however Appalachian crafts made their way to wider markets, they have become an vibrant part of the cultural scene down home today.

Wednesday, August 21, 2013

John Jacob Niles -- updated notes on performance practice, voice and dulcimer

Updated from my Hogfiddle post on Niles' technique of Aug. 30, 2010, which has more on his dulcimers and links to a video clip of "Go Away from my Window" and an audio of "The Irish Girl" on YouTube. Emphasis added. Otherwise CQ including itals.

Linked in turn to a post by Dwight Newton of the University of Kentucky at his Mewzik.com organology website:

... His vocal style is rhythmically free and declamatory, with great emotional expression, especially as he employs his stratospheric falsetto. The instruments were used in a minimalist way, strumming the strings in a simple down- down-down-down... stroke, or in some cases in a single rolled stroke at certain moments for emphasis in an otherwise a cappella performance.
Link to http://mewzik.com/research/niles/index.php. Newton adds Niles' dulcimers "... are all clearly the work of a folk artist, not a luthier. But their musical function was secondary to their function as theatrical props. He rarely played melodic tunes on his large dulcimers. In all cases the real star of the show was Niles himself -- his voice and his expression."

JJN, introduction to The Ballad Book (1961. Lexington: UP of Kentucky, 2000): xxii

Seldom did I encounter the use of harmony in folk singing. However, I have heard folk hymns, carols, ballads, work songs, and nursery rhymes in which one voice sang the melodic line and others, numbering from 1 to 25, sang a monotone that occasionally harmonized. The effect was not unlike some of the results gained when a singer supports himself with dulcimer accompaniment, for the dulcimer actually produces as much dissonance as consonance.

Robert Pen, I Wonder as I Wander: The Life of John Jacob Niles (Lexington: University Press of Kentucky, 2010) discusses dulcimers :

... One reviewer in Amsterdam's Algemeen Handelsblad raised an interesting point of interpretation and performance practice, observing, "We have heard negro songs sung in different ways by Roland Hayes, Edna Thomas, Layton and Johnson, the Fisk Jubilee Singers and the Utica Singers, but so realistically and no negro like we have never heard it yet. This is a revealing comment: the reviewer is crediting [opera singer Marion] Kerby and Niles with being more "black" than actual African Americans. At a time when solists like Robeson and groups such as the Fisk Jubilee SIngers were attempting to "pass" in their per romance style and repertoire, Kerby and Niles were attempting a "reverse pass" by simulating African American style. (122)

... The sweet timbre of the dulcimer was designed for solo use in intimate gatherings and did not project well in a large hall. Since electronic amplification had not been effectively developed yet, Niles had to build larger instruments with more strings and to cultivate a unique performance styles consisting of sharply strummed chords and drones, rather than the traditional finger-picking of strumming with the use of a "noter" and a goose quill. (166)

[Niles wrote in his autobiography of his solo career in 1939] The problem was the projection of personality and the employment of dramatic methods, remembering all the while that every time I sing a single line of one of the great ballads or carols, I must have somewhere in my vision of what I thought a medieval bard looked like, also the personality of the singer whom I knew. Although I had been in the great world of the concert stage as a singer singing alone only a short while, I knew that I had to blend two powerful forces, my person and the personality of my inforant. For example Johnnie Niles, dulcimer and all, and Beth [/] Holcum, my mature informant. (221-222)

Pen adds, "It is the art that conceals art, the seemingly natural way of conjuring the essence of a Beth Holcolmb [note corrected spelling] in any discernible way. It is the art of creating a distinctive personal style in which is contained the souls of hundred of singers, each with her or his own unique personality, and their songs. That was the foundation of Niles's art, which made him one of America's most sought-after performers during the next several decades. Although he was later faulted as an "inauthentic" folksinger, it is clear that his intent was not to Be the authentic folksinger but rather to interpret the essential experience of the original folksinger through the lens of his own personality." (222) JJN recorded her July 9, 1932, in Whitesburg, Ky.

Cf. John Lovell Jr., Black Song: The Forge and the Flame (1972. New York: Paragon House, 1986), quoting a Dutch scholar named H.R. Rookmaaker, "The Afro-American spiritual, he believes, must be sung like Mahalia Jackson sings, not in the "Schubertized, concertized manner of the Fisk Jubilee Singers and Marian Anderson" (575).

Saturday, August 17, 2013

John Jacob Niles on mountain dulcimers; predicts his legacy when he is laid to rest in "some shady little dell (where the blackbirds whistle and the flowers smell)" ** UPDATED 2x ** w/ info on Hicks-Gentry-Presnell family

In Ron Pen's I Wonder as I Wander: The Life of John Jacob Niles (Lexington: University Press of Kentucky, 2010): 178-78 ... he learned dulcimer making from Jethro Amburgey and Nathan Hicks of Beech Mountain, N.C., and
... started teaching local residents to building and learn to play the dulcimer [at the John Campbell Folk School]. There was no prvious history of dulcimers in the area, so Niles, with the best of intentions, sought to inculcate the fork instrument into the local tradition, in much the same way that the dulcimer was being spread to the outside world through the Hindman Settlement [/] School woodshop under the direction of Jethro Amburgey. In a letter to Rena Lipetz, he wrote: "Years from now, long after I am put in some shady little dell (where the blackbirds whistle and the flowers smell) Dulcimers will be made and played all because I showed them how to ... to ... to ... God knows what." [parentheses and elipses in the original] 178.

no 109 indicates the letter was written July 8, 1934. JJN later married Rena Lipetz.

UPDATE W/ ACTIVE LINKS TO PIX IN DORIS ULMANN COLLECTION @ BEREA COLLEGE

Pic in University of Oregon website identifies JJN w/ same 3 guys at Brasstown, N.C. (outside Keith House?) on Old Timers Day, July 4, 1934 Appears to be same pic w/ tighter crop http://oregondigital.org/cdm4/item_viewer.php?CISOROOT=/Ulmann2&CISOPTR=176&CISOBOX=1&REC=1


Obit of Howard E. Taylor, "H.E. Taylor Dies From Pneumonia." The Eastern Progress [student publication of Eastern Kentucky State Teachers College, Richmond, Ky., Oct. 31, 1934. http://encompass.eku.edu/cgi/

business manager of Berea College 1909-1934.

"Mr. Taylor, who retired from private business pursuits in the east before going to Berea, viewed his work at the college in the light of a hobby and was proud of the school and the opportunities it offers young men and women of the southern mountains.

"He is credited with having been largely responsible for securing the business basis of the college, which has holdings of more than 15 million dollars."

d. Oct. 30 at age 65. stricken ill Sept. 30 while practicing on the organ at Union church in Berea. Developed into pneumonia.


[George Leamon -- ID'd in subject index of DU's photographic subjects in as a farmer of Gatlinburg, Tenn., in Appendix 5 of Philip Mayer Jacobs, "The Life and Photography of Doris Ulmann" p. 258. Available in Google books.


http://www.oldtimeherald.org/here+there/final-notes/frank-benjamin-proffitt.html 2005 obit by Lois Hornbostel of Frank Profitt Jr. lists members of the Hicks family of dulcimer makers, musicians and storytellers -- "His father, Frank Proffitt, Sr., became nationally known as a folk singer in the 1940s through folk song collectors Frank and Anne Warner. His father’s version of “Tom Dooley” was later made into a popular hit by the Kingston Trio. Frank Jr.’s mother was Bessie Hicks, daughter of early dulcimer builder Nathan Hicks of Beech Mountain, NC. His uncle was storyteller Ray Hicks, and he counted among his cousins builder/musician Stanley Hicks, dulcimer player Nettie Presnell, and storyteller Orville Hicks."

http://freepages.genealogy.rootsweb.ancestry.com/~teaster/hicks.htm http://freepages.genealogy.rootsweb.ancestry.com/~teaster/hicks.htm

RootsWeb profile of the Hicks family has a section on "Story Tellers and Singers" that goes into Council Harmon and the Jack Tales, Jane Gentry and Cecil Sharp, Frank Profitt (Sr.) and Ray Hicks.

Thursday, August 15, 2013

"Praise to the Lord, the Almighty" on mountain and hammered dulcimer -- breathing new life into a 17th-century German hymn

One of the high points of this year's Gateway Dulcimer Festival in Belleville was a duo performance of a standard mainline denominational hymn that has been part of the German Reformed and Lutheran traditions since the 1600s. Sarah Morgan of Knoxville, Tenn., accompanying herself on mountain dulcimer, was backed by Dan Landrum of Chattanooga on hammered dulcimer. Those of us who wished we could hear it again on Sarah's CDs (it wasn't there) now have it available on YouTube.

In her 20s now, Sarah breathes life into several traditions. She grew up in Union County, just north of Knoxville where Roy Acuff was from, and she blends "Appalachian roots with progressive inspiration" at dulcimer festivals and house concerts all over. Her website, at http://www.sarahmorganmusic.webs.com, is worth a look.

Also known by its German tune name of LOBE DEN HERREN (which just means praise the Lord), the hymn was written in 1680 by Joachim Neander, of the north German city of Bremen. Neander died at the age of 30, but wrote some 60 hymns and is sometimes known as the "Paul Gerhardt of the Calvinists," according to the Hymnal Companion to the Lutheran Book of Worship (1981). That's high praise, too, considering the source. Because Lutherans and Calvinists were often at each other's throats during the 1600s. But Bremen is in a part of Germany near the North Sea coast and the Netherlands where the two Protestant faith traditions influenced each other more perhaps than elsewhere, and Neander's tune served as the basis for Bach's Cantata 137 Lobe den Herren, den mächtigen König der Ehren within 50 years of its publication. The hymn was translated into English in 1863 by Catherine Winkworth and now appears in 285 hymnals. Hymnary.org has sheet music (in F) and detailed information at:

http://www.hymnary.org/text/praise_to_the_lord_the_almighty_the_king.

Both Neander (1600-1600) and Gerhardt (1607-1676)) are the real deal. They came of age during the Thirty Years War and its tragic aftermath, but they wrote out of a deep personal faith that transcended the confessional and sectarian divisions of the day. And they adapted lovely secular ballads and dance tunes for their hymns.

Neander has another claim to fame, by the way. The Neander valley (-thal in German) was named in his honor, and the first fossils of Neanderthal man were discovered there.

Tuesday, August 13, 2013

Stephen Seifert's workshop, concert on "Down Yonder" in Springfield -- ** UPDATE 1x ** w/ clips of Steve and Sarah Morgan jamming, and Dave Hass playing "Down Yonder"

Emailed to central Illinois media and people on the Prairieland Strings and Clayville Pioneer Academy of Music mailing lists.

DULCIMER WORKSHOP, CONCERT AUG. 20 IN SPRINGFIELD

Stephen Seifert, a professional mountain dulcimer player and teacher who has performed with musicians from jazz combos to symphony orchestras and written 10 books and instructional videos, will conduct a workshop and mini-concert on the 1920s standard “Down Yonder” from 6:30 to 9 p.m. Tuesday, Aug. 20, at Atonement Lutheran Church, 2800 W. Jefferson Ave., Springfield.

Seifert, who lives in Tennessee, has taught and performed at festivals and dulcimer clubs in Los Angeles, Detroit, Houston, Pensacola and places in between. In 1997 he soloed with dulcimerist David Schnaufer in “Blackberry Winter,” a concerto for dulcimer and orchestra by Schnaufer and composer Conni Ellisor. Recorded by the Nashville Chamber Orchestra (now Orchestra Nashville), the piece continues to be in regular rotation on classical radio stations around the U.S.

Known for a progressive, innovative approach to the mountain dulcimer, Seifert says he was inspired to do a workshop on “Down Yonder” by the different approaches musicians have taken to the song over the years.

“I first heard Willie Nelson’s sister play this on his classic ‘Red Headed Stranger’ album,” Seifert said. “I later marvelled at how players like David Schnaufer and Chet Atkins brought so much life to it. I’ll show a number of arrangements (at the workshop) and all the licks to spruce them up.”

The workshop will be from 6:30 to 8:30, and it is open to players of all skill levels. A capo is required, but loaners will be available. The mini-concert is from 8:30 to 9. Cost is $35 for the workshop (with the concert included). Cost for the mini-concert only is $5.

# # #

Here's a clip of Steve and Sarah Morgan, another dulcimer player from East Tennessee whom some of our members know from Kentucky Music Week and other festivals, playing on the Picking Porch at Mike Clemmer's dulcimer shop in Townsend, Tenn. It begins with about 30 seconds of "Down Yonder," and the whole thing is worth a listen. Together, they show what the instrument is capable of. Sarah has more on her website at http://www.sarahmorganmusic.webs.com.

And, with a hat tip to Bev of our Springfield and Clayville groups for sending me the link, here's a clip of Dave Hass playing "Down Yonder" at a festival in West Virginia. Hass, of Charleston, W.Va., has other videos on his website and was at Kentucky Music Week.

How the Jubilee Singers' music sounded a chord with audiences in Wales [w/ links to pix]

On Jazz Heritage Wales website -- Lots of pix of British programs, etc., of concerts in Wales in 1874 and 1875. Jazz Heritage Wales is based at Swansea Metropolitan University's Library at Townhill Campus.

1899 [sic] Fisk Jubilee Singers http://www.smu.ac.uk/jazzheritage/index.php/history/1899. In addition to the pix and accounts of the concerts, this hint at their appeal to marginalized peoples overseas (cf. their reception by Aborigines when they toured Australia in ____):

The Fisk Jubilee Singers were students from Fisk University, Nashville, USA who set out on tour to raise money for their University inaugurated for the education of freed slaves. It was previously known as the Fisk Free Colored School, established in 1866 after the American Civil War. The Singers were invited to Britain in 1874 by an aide to Queen Victoria, and performed at the Cradock Street Music Hall in Swansea to 1500. Described erroneously by Swansea's Cambrian daily paper as "the exponents of true Nigger Minstrelsy" owing to the profusion of minstrel groups currently performing, they in fact sang a programme of Strange Weird Slave Songs with concert hall authority and refinement, together with a poise and elegance of dress, in marked contrast to previous "blackface minstrelsy" troupes who performed in burnt cork.

Touring Wales, however, offered an extra dimension for the Fisk Jubilee Singers. Memories remained strong in Wales of the discriminatory and damning Report into the State of Education in Wales published in 1847 by English Anglicans, which denounced the Welsh language and morals of the people, and described Welshwomen as "corrupt and sinful" with no "virtue in their offspring". Welshwomen workers in coal and steel retreated to the home, and children caught speaking Welsh in schools had a block of wood enscribed with "I Must Not Speak Welsh" hung about their necks. Recognising another culture denied their heritage and freedom of speech and expression, Welsh audiences to some extent identified with their visitors and took them to their heart.

The singers returned to Wales in 1875 ...
The concert proceedings were chaired by local dignitaries. The Jubilee Singers returned again to the Music Hall in 1875, and were described this time as "born as slaves and had all their lives been driven like lepers from any contact with white people, they will give one of their interesting concerts". (A Swansea woman, Mrs. Donaldson who died aged 90 in 1899, ran a "safe house" for seven years on the banks of the Ohio River, opposite the slave holding state of Kentucky. She and her husband were Abolitionists.) Welsh audiences unable to afford the 2s. ticket price could place their pennies in buckets at the door, while "silver collections" were taken from the balconies. The concerts were described as "highly instructive with the independence of the music of poverty". The first building on their campus, Jubilee Hall, was completed with Wales contributing $20,000 to the building fund.
OTHER PIX

The Library of Congress > Teachers > Classroom Materials > Lesson Plans > African American Identity in the Gilded Age

African American Identity in the Gilded Age: Two Unreconciled Strivings.

-- A Negro congregation, in Washington (1876) http://memory.loc.gov/ammem/aap/photo01.jpg

Sunday, August 04, 2013

Maryland, Pennsylvania camp meetings as an African American cultural hearth; two perspectives on George Pullen Jackson's hypothesis on origins of the African American spiritual

Don Yoder. Pennsylvania Spirituals. Lancaster, Pa.: Pennsylvania Folklife Society, 1961.

We would call attention to a second probably transfer area [after quoting Jackson on Ky-Tenn camp meetings]. This other area that was covered in the period 1796-1868 by the Philadelphia and Baltimore Conferences of the Methodist Episcopal Church. ... There were Negro elements in this Baltimore-Philadelphia axis as well [in addition to German], a heavy concentration of Negro slaves in Delaware, Maryland, and [/] Virginia, a lighter proportion of free Negroes in Pennsylvania and New Jersey. It was in this area, in fact, that the greatest number of free Negroes in the United States resided by the year 1810. It was here, too, that the oldest free Negro denominations, at least those of Methodist origin, had their birth. ... Most of Pennsylvania's Negroes were still, in 1800-=1810, in low economic and educational levels, and associated freely with the poor-white 'shouting Methodists' who were invading Southeastern Pennsylvania with the camp-meeting in that decade.

Is it illogical to look at this very area for one of the focal points of transfer of spiritual patterns, from white Methodists to Negroes as well as to the Pennsylvania Dutch? I am suggesting that the Negro Spiritual and the Pennsylvania Spiritual, at least in the Philadelphia-altimore axis, are twin sisters, developing side by side at first and only later maturing into distinctive types. ... 20-21


Jonathan C. David. Together Let Us Sweetly Live: The Singing and Praying Bands. Urbana: U of Illinois P, 2007.

"At the end of the eighteenth century, when enslaved Africans in this area began to take toMethodism in a big way, the process of culture-building by which Africans of various ethnic backgrounds began to transform themselves into one people was well underway. Yet that process was still incomplete. The new African American identity became consolidated throughout the South only during the first half of the nineteenth century, when hundreds of thousands of enslaved Africans were traumatically sold from the states of the upper South to cotton-growing areas of the Deep South. 3

Because of their multifaceted importance in the development of early African American culture, the upper South and the mid-Atlantic region can be considered among the hearth areas in which African American culture took shape. Significantly, evidence also suggests that in much of the area surrounding Delaware Bay and the upper Chesapeake, the groups that eventually formed the Singing and Praying Bands were the predominant grassroots, African American, folk religious institutions. As such, they were part of the cultural legacy that anonymous slaves may have carried with them in their forced journey south. 5


[Later (Oct. 29). Yoder, above, bases his hypothesis on Jackson's theory that the African American spiritual was dependent on the "white spirituals" he found in the old shape-note tunebooks. But he strikes a balance when he gives equal stature to the African American and Pennsylvania German genres. This balance is almost entirely lacking in Jackson, at least to my way of thinking.

Bertrand Bronson, in a 1944 review of Jackson's Down-East Spirituals and Others, also accepts Jackson's theory, but -- unlike Jackson -- seems to argue from the other direction, i.e. that we should value the white spirituals all the more because they gave rise to the African American genre. Even though both Yoder and Bronson wrote at a time when Jackson's account of origins was much more universally accepted than it is today, I think they both make important points about the relationship between the different spiritual genres.]

* * *

Bertrand Harris Bronson. "Two Reviews: George Pullen Jackson and the Shaped-Note Spirituals." The Ballad as Song. Berkeley: U of California P, 1969.

They are, in truth, so steeped in our musical tradition that it is almost impossible to lisen to any of them without being reminded of other analogous folk-melodies. Since, moreover, the merit of the Negro spirituals has been a truism for half a century, it will be hard now to remain skeptical of the soundeness of the melodic stock from which the spirituals have [139] branched. Not should it cause rancor anywhere to acknowledge the bond of unity. Rather, give it welcome, and let it stand as a happy augury of the future harmony of our fellow countrymen, black and white. (138-39)

Creolization, Gullah, Geechee and the music of the sea islands -- more notes -- ** UPDATE 2x ** Bill Malone on cultural flux in the South; and a history of Louisiana creole music

William S. Pollitzer, The Gullah People and Thier African Heritage. Athens: U of Georgia P, 1999.

The similarities of Gullah to Krio were long noted by linguists. ... Cultural links between that region and the coastal islands also support the argument: the banjo, rice growing techniques, quilts, and more. Many terms related to music probably took origin from an Upper Guinea Coast language, especially Wolof: jiove from jev, to talk disparagingly' hip from hipi, to open one's eyes; and jam form jaam for slave. Even juke may stem from the Gullah word "joog<.em> for disorderly, ultimately from the Bambara dzugu meaning wicked. 125

Krio spoken in Sierra Leone and upper Guinea Coast 245n56. Cf Wikipedia https://en.wikipedia.org/wiki/Krio_language

* * *

Many Africans brought to the shores of Carolina and Georgia spoke more than one native tongue, and some knew one or more European languages as well. Of necessity the first blacks learned to understand and then speak a variant of the English of their white masters. The Gullah language arose slowly only after a significant number of people from different regions of Africa arrived on the coast. Those linguistic features understood by the largest number of slaves and shared with English were most likely to survive.

Creole evolved in the Low Country from the need for communication, but it also helped the people to endure the harsh reality of slavery. More than any other attribute, it characterized and molded together the individuals of the sea-island community. Unique in lexicon, syntax, and intonation, the speech formed an abiding bond of understanding among the slaves. An inflection in the voice, a change in tone, could convey to a fellow black a secret thought hidden from whites. Proverbs also conveyed subtleties and ambiguities that contributed to the survival of the people as they transmuted them into meaningful metaphors in their new environment. Songs, stories, and prayers, even with meanings obscure, kept alive dreams of a dimly remembered past. ...

Africans also influenced the speech of their masters. White children especially learned Gullah from a 'mammy' and from black playmates; house servants played an important role in this reciprocal process of dual creolization.

A similar process of continuity and change occurred in all aspects of culture and society. Just as Gullah and Krio are cousins, so the culture of the sea islanders and their African ancestors are related through a common heritage rather than as direct descendants. ... 129

cf. "decreolization" -- p. 128 -


Bill C. Malone, Singing Cowboys and Musical Mountaineers: Southern Culture and the Roots of Country Music. Mercer University, Lamar Memorial Lectures, No. 34. Athens: U of Georgia P, 1993. Malone doesn't use the "C-word," but creolization and hybridity are clearly in play here:

As the southern frontier pushed steadily toward the Southwest [/] Scotch-Irishmen and Germans met and mingled with Scandinavians pushing in from the Delaware Bay, Englishmen coming in from the Atlantic Coast, and with people whose origins represented perhaps a dozen other racial and ethnic elements from the British Isles, Europe and Africa. The folk culture that they created was neither racially nor culturally homogeneous, but was instead the product of well over two centuries of adaptation and interaction among the European and African peoples who pushed the southern frontier from the Chesapeake Bay to the woodlands of East Texas. (13-14)

evidence for interchange between blacks and whites:

White solidarity, of course, in both a cultural and political sense, depended in large part on the presence of substantial numbers of black people in southern society. But black people were also indispensable elements of southern folk culture, and they made immeasurable contributions to its shaping and tone. The most expressive component of that culture, music, bears the unmistakable imprint of African-American style. Folk- [/] lorist Norm Cohen, in fact, asserts that it is the African admixture that has set southern rural music apart from rural music elsewhere in the United States, and that it is also the ingredient that has made southern music appealing to people around the world. (15-16)

p. 118n8 cites Cohen, review of BCM, Southern Music/American Music in Western Folklore 4 (Oct. 1980): 348-50 at 350.

Brits moved about after the abolition of serfdom in the 15th century ... "One suspects, admittedly on the basis of very limited evidence, that music and dance moved as freely in the British Isles as did the plain folk of that troubled realm" (11). [Cites "Carl Bridenbaugh's assessment of the migratory habits of rural Englishmen" 1590-1642 and David Fischer on similar mobility [/] among 18th-century American immigrants.] "Their music would have displayed a similar diversity of origin, reflecting not only the movement of people back and forth along the Scottish-English border, from Scotland to Ulster, and across northern England, but also the popularization of songs, ballads, and dances by itinerant professional musicians" (12)

Bridenbaugh, Vexed and Troubled Englishmen, 1590-1642 New York: Oxford UP, 1968


"Brief History of Cajun, Creole,and Zydeco" http://www.lsue.edu/acadgate/music/history.htm (dead link 08-22-13)

As Barry Ancelet explains in his monograph Cajun Music: Its Origins and Development, the Acadians who came to Louisiana beginning in 1764 after their expulsion from Acadie (Nova Scotia ) in 1755 brought with them music that had its origins in France but that had already been changed by experiences in the New World through encounters with British settlers and Native Americans. Taking stories with European origins and changing them to refer to life in Louisiana or inventing their own tales, early balladeers would sing without accompaniment at family gathering or special occasions. The fiddle supplied music for dances, although Ancelet also describes a cappela dance tunes that relied on clapping and stomping to provide the rhythm.

The music of the Acadians in Louisiana in the 19th century was transformed by new influences: African rhythms, blues, and improvisational singing techniques as well as by other rhythms and singing styles from Native Americans. Some fiddle tunes and a few ballads came from Anglo-American sources. The Spanish even contributed a few melodies, including, according to Ancelet, the melody for "J’ai passé devant ta porte," which comes from a concerto for classical guitar.

* * *

At the same time that the Cajuns was being transformed by new influences, the African American descendants of slaves who had been brought by force to America were developing their own music, and the music of the two cultures influenced one another. If a full history of the development of the French music of African Americans in Southwest Louisiana were ever written, it would need to take into account the complexities of a culture that included free people of color who gained considerable prominence in some communities before the Civil War and freed slaves who after the Civil War continued to live in extreme poverty as tenant farmers. Many of the slaves who gained their freedom under French or Spanish rule before the Louisiana Purchase were of mixed racial ancestry, further complicating any attempt to understand the historical intricacies of relationships among the peoples of Southwest Louisiana. And, just as with Cajun music, since the music of the 19th century was not recorded and not transcribed in writing, the origins of what has come to be called Creole music will always remain cloudy.

The music of Creole culture drew on the same French traditions as Cajun music but added to that the influence of African music in the New World–the rhythms of the Caribbean or the soulful melodies of the blues or a combination of these sources and more. The Lomax recordings include examples of jurés, sung dances in a style typical of West Africa and the West Indies in which "melodies are built around a refrain that has a danceable rhythmic shape and that enables the group of singers to make music for collective dancing." "Blues de la prison," another song recorded by the Lomaxes, draws on the style of singing that evolved from West Africa to become American blues.

* * *

The Lafayette-based organization C.R.E.O.L.E, Inc. defines Creoles “as individuals of African descent whose cultural roots have been influenced by other cultures such as French, Spanish, and/or Indian. These individuals have traveled through the centuries carrying their oral history, art forms, culinary skills, religious beliefs and kaleidoscope culture.” The Louisiana Creole Heritage Center defines Creoles as “people of mixed French, African, Spanish, and Native American ancestry, most of who reside in or have familial ties to Louisiana." Using either definition, Zydeco is “Creole music,” created and performed by Creoles. However, in the way the term is widely used today specifically in reference to music, “Creole” usually describes music performed by Creoles in the Creole language, in the old style that includes the fiddle as part of the instrumentation, a music known in an earlier era as “la-la music.” In interviews, Canray Fontenot and Bois Sec Ardoin both referred to their music as “Creole music." Clifton Chenier, the King of Zydeco, sang many of his songs in Creole, including some classic Zydeco songs performed with his uncle Morris Chenier on fiddle, and many Zydeco bands include music from the older Creole tradition as part of their repertoire, so, in practice, the terminology used to describe Creole music in Southwest Louisiana can be applied in a variety of ways. In the case of the group the Creole Zydeco Farmers, "Creole" might refer to music, language, culture, and ethnic background all at the same time. The key point is that both the older style la-la music and today's Zydeco are products of the Creole people of Southwest Louisiana and their rich culture.

(For information on various meanings of the word Creole in Louisiana from past to present, see Carl A. Brasseaux, French, Cajun, Creole, Houma: A Primer on Francophone Louisiana, Baton Rouge: LSU Press, 2005. Brasseaux says the word "has come to mean something different to nearly everyone using it." See Fehintola Mosadomi, "The Origin of Louisiana Creole," in Creole: The History and Legacy of Louisiana's Free People of Color, ed. Sybil Klein, Baton Rouge: LSU Press, 2000, for a discussion of some of the past research and current issues; and Albert Valdman et al, A Dictionary of Louisiana Creole, Bloomington: Indiana UP, 1998, for more on the Creole dialects.

Apparently a mirror from a website at LSU Eunice, now hosted on the Louisiana101.com website maintained by Greg English at http://www.louisiana101.com/rr_cajun_music.html.

Saturday, August 03, 2013

Review of 2001 talk in Stephenson County, Ill.

Recopied from my old Springfield College-Benedictine University faculty page. Talk, on "Ballads, Bobby Burns and Fiddle Tunes," was part of the Road Scholars speaker's bureau of the Illinois Humanities Council.

They had their music wherever they went

By Harriett Gustason

The Journal-Standard, Freeport, Nov. 4, 2001

The history of northwest Illinois is reflected in its music. From pioneer days on, music has been a major part of Stephenson County social and community life, in dancing to the fiddle at barn dances, in traditional hymn-singing, through the Saengerbund and Turnerein German singing societies, the camp meetings and the bands and choruses of early industries like the Henny Motor Co. Band and the Kraft Choral Society of the Kraft Foods Co. Every town and village always had its spiffy band and chorus.

The hankering for music was deeply ingrained in the earliest settlers of northwest Illinois, chiefly those Germans, English, Scots and Irish. The history of popular music in early northern Illinois was presented last Saturday evening as the first in a "lyceum" series being presented by Orangeville's promotional A Community Together (ACT), along with the Stephenson County Historical Society, the Freeport Arts Center and the Monroe Arts Center. The series will focus on the roots of northwestern Illinois and southwestern Wisconsin.

Dr. Peter Ellertsen came from Springfield to tell the folks how the ethnically diverse settlers of northwest Illinois mixed and matched the music of their heritage with the native folk tunes, hymns and ballads on this side of the Atlantic. He expounded on the ingenuity they used in crafting their instruments from whatever crude materials they had at hand. Pianos and organs were a little too bulky to transport in covered wagons, so the settlers had to devise their own methods of creating rhythm and melody.

Ellertsen himself played a "paint-bucket Stradivarius" to join [local musicians] Steve Jervey, Mike Mulder and John Buford in the toe-tapping hoedown of strummin', pickin' and pluckin' which preceded his easy-going talk. Ellertsen's improvised bass fiddle cost him a total of $3.19 for a bucket, a broom handle and a stretch of plastic line.

There was fun going on, both off stage and on. The musicians were giving it all they had, the speaker spiced his talk with humor and an attentive audience was appreciating it all. Ellertsen told the audience he sometimes played the washtub bass. He brought with him three stringed instruments which were replicas of antiques.

"Few could read music in those early days," Ellertsen told his audience. "Songs were passed down in families. Mothers sang songs to their children. A lot of the tunes were used over and over with different sets of words." […] Hymns might have the same tune as an Irish dirnking song, he said, and an Irish jig might turn up in a Bach composition. Songs were also carried in the oral tradition from one locale to another by circuit riders and from camp meeting to camp meeting. The minstrel shows also relayed songs from one place to another. "Boy! Once we got a good song, we hung onto it," Ellertsen said.

Ellertsen teaches English and journalism at Springfield College, but is also into learning all he can about the way music wended its way into the upper Midwest, blending ethnic traditions with folk song of regional cultures. Illinois was settled from south to north because, he explained, no plow had yet been invented that could dig below the grasses that clogged this northern prairie making penetration and cultivation possible.

Ellertsen told how Germans had migrated [along with Scots-Irish settlers] down through the Appalachian mountain ranges from Pennsylvania, through the Virginias and Carolinas, into Tennessee, Kentucky and southern Illinois; then on up through Illinois into eastern Iowa. He said there was much German music mixed in with that of the mountain people, and that the German influence is also mixed with Scots and Irish music.

They used anything they could find to make rhythms to dance to. "If you owned a fiddle, you were in business," he said. "Many of those early instruments were essentially a box with strings on top. Crow or turkey feathers were often used as picks." When the instruments wore out they were often just "busted up and thrown away."

The dulcimer he played and sang the old ballads to was a long, oval shaped instrument originating in the southern Appalachians, played on the lap or a table by plucking with a quill. Ellertsen said it was an ancestor of today's concert zither […].

Ellertsen plays the dulcimer for its historic effect when volunteering at historic sites in the Springfield area. He said the Appalachian dulcimer was developed in Virginia in the 1800s and was used as simple stringed accompaniment. He demonstrated the deeper tone of the schietholt, a similar instrument to the dulcimer which [originated in Germany] and appeared in Virginia in the 1800s. "If you have any of these old instruments lying around in your garage, let me know," he said, drawing a laugh from the audience.

Pianos came with the arrival of the railroads in the 1840s and 1850s. They could load pianos on trains, he said. Then came the books and printed music which prompted folks to go from passing tunes down by ear to the actual reading of music. Ellertsen explained the era of shape-note singing in when people could identify the notes by their drawn shapes. There are shape-note singers still around, he said, one [group] in Madison, Wis. He sings in a group in his home area.

He said many of the old songs were in minor key and sound kind of dreary to us now, but were not for them of that day. Many of their more triumphant songs were in the minor key.

Many of these old songs, he said, passed along by oral tradition and later with the fiddle playing have cropped up 150 years later. The old ballads grandmother sang are now coming out by popular singers.

Ellertsen ended his presentation holding his dulcimer and scheitholt for all to see, and repeating his previous request, "Don't forget, if you happen to find any of these old instruments lying around in your attic or garage, be sure to let me know."

Friday, August 02, 2013

"Shall We Gather at the River," Dwight Moody and Ira Sankey get together in Indianapolis

Excerpt from Ira D.Sankey: My Life and Sacred Songs: With an Introduction by Theodore L.Culyer, D.D., London: Hodder and Stoughton / Morgan and Scott / 1906 ~~~~~~~ [ from a British Library copy (Inter-Library Loan Service). This copy is inscribed by hand on the title page - Jno.Julian / from the Publishers / 1906 ] http://www.canamus.org/Enchiridion/Xtrs/sankey.htm ...
* * *

The next day I received a card from Mr.Moody asking me to meet him on a certain street corner that evening at six o'clock. At that hour I was at the place named, with some of my friends. In a few minutes Mr.Moody came along.

Without stopping to speak, he passed on into a store near by, and asked permission to use a large store-box. The permission was granted; he rolled the box into the street, and calling me aside, asked me to get up on the box and sing something.

"Am I a Soldier of the Cross?" soon gathered a considerable crowd. After the song, Mr.Moody climbed up on the box and began to talk. The workmen were just going home from the mills and the factories, and in a short time a very large crowd had gathered. The people stood spell-bound as the words fell from Moody's lips with wonderful force and rapidity. When he had spoken for some twenty-five minutes, he announced that the meeting would be continued at the Opera House, and invited the people to accompany us there. He asked me to lead the way, and with my friends sing some familiar hymn. This we did, singing as we marched down the street, "Shall we gather at the river?" The men with their dinner-pails followed closely on our heels instead of going home, so completely were they carried away by the sermon from the store-box.

The Opera House was packed to the doors, and Moody first saw that all the workmen were seated before he ascended to the platform to speak. His second address was as captivating as the one delivered on the street corner, and it was not until the delegates had arrived for the evening session of the Convevtion that Mr.Moody closed the meeting saying, "Now we must close, as the brethren of the Convention wish to come in to discuss the question, `How to reach the masses.'" It occurred to me that here was a man who could successfully reach the masses while others were talking about it!

"Creolization" and hybrid folk traditions add ___: More notes and links

D R A F T

"Each of us, helplessly and forever, contains the other -- male in female, female in [/] males, white in black and black in white. We are a part of each other. Many of my countrymen appear to find this fact exceedingly inconvenient and even unfair and so, very often, do I. But none of us can do anything about it." -- James Baldwin. Quoted in Patrick B. Mullen, The Man Who Adores the Negro: Race and American Folklore Urbana: University of Illinois Press, 2008. 13-14.

Mullen has an important discussion of hybridization of white and black cultural traditions in a series of folk revivals from the 1930s through the 1960s and beyond, and Alan Lomax' role in it -- 92-94

--------------------------------------------------------------------------------

THE ATLANTIC IN PARIS

Dispatches From Ta-Nehisi Coates

--------------------------------------------------------------------------------

http://www.theatlantic.com/international/archive/2013/08/english-is-a-dialect-with-an-army/278300/

English Is a Dialect With an Army

The Atlantic in Paris: Dispatch #10

Ta-Nehisi Coates

Aug 2 2013, 6:50 AM ET

* * *

I think this is the seed of the "We don't have any white history month!" syndrome. Through conquest the ways of whiteness become the air. That is the whole point of conquest. But once those ways are apprehended by the conquered--as they must be--they are no longer the strict property of the conqueror. On the contrary you find the conquered mixing, cutting, folding, and flipping the ways of the conqueror into something that he barely recognizes and yet finds oddly compelling. And all the while the conquered still enjoys her own private home. She need not be amnesiac, only bilingual. The phrase "code-switching" is overdone, but there is no cultural code from which all white people can "switch" from. It's not even a code. It's just the world.

Coates doesn't use the "c-word," but I like the way he says, "... once those ways are apprehended by the conquered -- as they must be -- they are no longer the strict property of the conqueror. On the contrary you find the conquered mixing, cutting, folding, and flipping the ways of the conqueror into something that he barely recognizes and yet finds oddly compelling." Exactement.

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Wednesday, July 31, 2013

"Swing Low Sweet Chariot" -- notes on origin (and an 1881 visit to Springfield by the Jubilee Singers that we won't want to celebrate)

http://www.songfacts.com/detail.php?id=19898

There are several differing accounts regarding the origins of this gospel song. Some sources say the origins of the spiritual tune lie in attempts of slaves escaping slavery and finding freedom by means of jumping into a wagon, train or ship to hide and ride away. African-Americans working in the cotton fields would sing this gospel song about a slave escaping by this means, the word "chariot" being used as a euphemism for the means of transport.

Other sources claim the song was written by a slave, Sara Sheppard, who having contemplated suicide as she and her baby Ella were to be sold off to different owners, recalled the words of an old black "momma." She had told Sara that she and her child would be carried to a far better place by God's chariot. Chariot was the French word for the sledge used to collect cotton in the plantation fields.

Yet more sources claim Wallis Willis, a Choctaw freedman in the old Indian Territory, composed this spiritual sometime before 1862. He was inspired by the Red River, which reminded him of the Jordan River and of the Prophet Elijah being taken to heaven by a chariot.

We do know for a fact that in 1871 Alexander Reid, a minister at a Choctaw boarding school attended a performance of The Fisk Jubilee Singers, an African American a cappella ensemble, consisting of students at Fisk University in Nashville, Tennessee. He had heard Willis singing this song years earlier and had transcribed the words and melody. Reid thought this and other songs he had heard Willis singing were better than those he had heard and he sent the music to the Jubilee Singers. The group added it to their repertoire and popularized the song during a tour of the United States and Europe.

As a footnote, Ella Sheppard, was later re-united with her mother Sara, and became the first pianist of the Fisk University Choir.

References a cover by Clapton -- (w/ reggae beat): "A version by Eric Clapton was a track on his 1975 album, There's One in Every Crowd. Released as a single, it peaked at #19 in the UK."

http://youtu.be/-5ASC20TIwY

Toni P. Anderson. 'Tell Them We Are Singing for Jesus': Original Fisk Jubilee Singers and Christian Reconstruction, 1871-1878. Macon, Ga.: Mercer University Press, 2010. p 189 and 283n78.

Detailed account of story of Ella S's mother intending to drown her, "... but Mammy Viney had seen a different future. 'Don't you do it, Honey, don't take that that you cannot give back,' Mammy Viney counseled. She slowly lifted her eyes heavenward and counseled Sara to do the same. 'Look, honey, don't you see the clouds of the Lord as te pass by. The Lord has got need of this child'" (189). Endnote says, "The prophetic element of this story tends to place it in the category of family folklore. Nonetheless, Sheppard's retelling and inclusion of it in printed form indicates that she heard and received it as a factual part of her life history" (283n78). Quotes John Work, in Folk Songs of the American Negro, as saying "Swing Low Sweet Chariot" and "Before I'd Be a Slave" relate back to this incident.

Andrew Ward. Dark Midnight When I Rise: The Story of the Jubilee Singers Who Introduced the World to the Music of Black America. New York: Farrar, Straus and Giroux, 2000. 380-381.

In summer 1871 as students were sharing songs with eorge White. "Ella Sheppherd brought him 'Before I'd Be a Slave" and "Swing Low, Sweet Chariot," songs her mother Sarah, had taught her and later claimed to have composed" (110). Cites Work (pp. 79-80) and Mary Spence, note, Jan. 12, 1940 [in Fisk archives].

1879 and 1881 - refused accommodation in Springfield hotels ... controversial, especially in the Chicago papers, and Gov. John M. Palmer objected and "Lincoln's brother-in-law, Clark Moulton Smith, declared the Jubilees' treatment 'a burning shame and a disgrace to the people'." (380) to their exclusion. Quotes owner of Leland Hotel on Capitol Street:

"Yes, sir, by God, I did refuse 'em," boasted [hotel keeper] Horace Leland to a reporter for the Chicago Tribune. "I am not going, by God, to buy cheap beefsteaks for [a racial slur] and expect my guests and my friends to sit down by their sides and eat them too. No, sir, not by a God damned sight. ... They're all well enough in their place, but God damn me if I want to eat with them, or sleep with them, or have any of my relatives marry 'em, by God, sir." (381)
Note 34 refers to Chicago Tribune April 29, 1881. Inter-Ocean and unidentified paper in Fisk University archives also quoted. Smith owned several dry goods stores in Springfield and built what is now the Vachel Lindsay home on South Fifth Street. Lincoln drafted his first inaugural -- "Needing a quiet place to compose his first inaugural address, Lincoln used a desk on the third floor of the store to write the speech." (Carl and Roberta Volkmann, Springfield's Sculptures, Momuments and Plaques http://www.springfieldsculptures.net/Smith.html).

Thursday, July 25, 2013

New tunes for Clayville Pioneer Academy and Prairieland Strings in August -- "Down By the Salley Gardens" and "Red River Valley"

FINAL DRAFT
(... in case you've been checking the blog and wondering when I'd finish what I'd started, I've *finally* written the rest of the post as of Tuesday night, July 30).

Upcoming sessions of the Clayville Pioneer Academy of Music and the Prairieland Strings during the next week or so:

  • Clayville Pioneer Academy of Music, from 10 a.m. to noon (9:30 for beginners if you want to come early), Saturday, Aug. 3, in the barn at Clayville Historic Site, Ill. Route 125, Pleasant Plains.
  • "First Tuesday" session of Prairieland Strings, from 7 to 9 p.m., Tuweday, Aug. 6, at Atonement Lutheran Church, 2800 West Jefferson, Springfield.

Links below for tablature of a couple of songs we decided at the last session of the Prairieland Strings that we'd like to add to our repertory ...

And I'm making the tab available for Saturday's session of the Clayville Pioneer Academy of Music, too. We have several of the same people coming to both sessions now, and it just makes sense for us to have the same music at each. (Makes it easier for me, too, to not have to keep up with deciding "well, let's see now, which tunes do we play in Springfield and which ones at Clayville?")

At our last session of the Prairieland Strings, we tackled a new tune, "Down By the Salley Gardens," and liked it so much I promised I'd find lyrics. They're by the Irish poet William Butler Yeats, and they're very nice. Link here:

http://www.ireland-information.com/irishmusic/downbythesallygardens.shtml

The tune is one of those gentle, lyrical Irish airs, too. Ron Zuckerman of the Huntsville (Ala.) Mountain Dulcimer Association has a straightforward arrangement at:

http://www.hsvmda.com/sites/default/files/tabs/DownByTheSallyGarden.pdf

Another tune we decided we want to learn:

"Red River Valley" -- there are several versions of DAD mountain dulcimer tab. One that has everything, i.e. melody, chords and lyrics, is by Wendy Grethern on the Dulcimers in Duluth website at:

http://www.dulcimersinduluth.com/tab/redDAD.pdf

Upcoming sessions during the next week or so:

  • Clayville Pioneer Academy of Music, from 10 a.m. to noon (9:30 for beginners if you want to come early), Saturday, Aug. 3, in the barn at Clayville Historic Site, Ill. Route 125, Pleasant Plains.
  • "First Tuesday" session of Prairieland Strings, from 7 to 9 p.m., Tuweday, Aug. 6, at Atonement Lutheran Church, 2800 West Jefferson, Springfield.

Friday, July 19, 2013

Mark Twain on the Fisk Jubilee Singers

The Project Gutenberg EBook of The Letters Of Mark Twain, Volume 4, 1886-1900. Ed. Albert Bigelow Payne. [Rpt. ____: Harper, 1917.] http://www.gutenberg.org/files/3196/3196-h/3196-h.htm#2H_4_0012.
To Rev. J. H. Twichell, in Hartford:

LUCERNE, Aug. 22, '97.

DEAR JOE,—Livy made a noble find on the Lucerne boat the other day on one of her shopping trips—George Williamson Smith—did I tell you about it? We had a lovely time with him, and such intellectual refreshment as we had not tasted in many a month.

And the other night we had a detachment of the jubilee Singers—6. I had known one of them in London 24 years ago. Three of the 6 were born in slavery, the others were children of slaves. How charming they were—in spirit, manner, language, pronunciation, enunciation, grammar, phrasing, matter, carriage, clothes—in every detail that goes to make the real lady and gentleman, and welcome guest. We went down to the village hotel and bought our tickets and entered the beer-hall, where a crowd of German and Swiss men and women sat grouped at round tables with their beer mugs in front of them—self-contained and unimpressionable looking people, an indifferent and unposted and disheartened audience—and up at the far end of the room sat the Jubilees in a row. The Singers got up and stood—the talking and glass jingling went on. Then rose and swelled out above those common earthly sounds one of those rich chords the secret of whose make only the Jubilees possess, and a spell fell upon that house. It was fine to see the faces light up with the pleased wonder and surprise of it. No one was indifferent any more; and when the singers finished, the camp was theirs. It was a triumph. It reminded me of Launcelot riding in Sir Kay's armor and astonishing complacent Knights who thought they had struck a soft thing. The Jubilees sang a lot of pieces. Arduous and painstaking cultivation has not diminished or artificialized their music, but on the contrary—to my surprise—has mightily reinforced its eloquence and beauty. Away back in the beginning—to my mind—their music made all other vocal music cheap; and that early notion is emphasized now. It is utterly beautiful, to me; and it moves me infinitely more than any other music can. I think that in the Jubilees and their songs America has produced the perfectest flower of the ages; and I wish it were a foreign product, so that she would worship it and lavish money on it and go properly crazy over it.

Now, these countries are different: they would do all that, if it were native. It is true they praise God, but that is merely a formality, and nothing in it; they open out their whole hearts to no foreigner.

The musical critics of the German press praise the Jubilees with great enthusiasm—acquired technique etc, included.

One of the jubilee men is a son of General Joe Johnson, and was educated by him after the war. The party came up to the house and we had a pleasant time.

This is paradise, here—but of course we have got to leave it by and by. The 18th of August—[Anniversary of Susy Clemens's death.]—has come and gone, Joe—and we still seem to live.

With love from us all.

MARK.

Also available on line, in the Mark Twain Project, a letter from MT to Theodore F. Seward [music director for the singers at the time], March 8, 1875. MT requests "John Brown's Body" in a concert at Harford just before their second European tour and adds:
I remember hearing them in concert an afternoon in London, when their “John Brown’s Body” took a decorous, aristocratic English audience by surprise & threw them into a volcanic eruption of applause before they knew what they were about. I never saw anything finer than their enthusiasm.
Good explanatory notes, with more info, at http://www.marktwainproject.org/xtf/view?docId=letters/UCCL01205.xml;style=letter;brand=mtp

Thursday, July 04, 2013

Shall We Gather at the River / O, hur saligt att få vandra / misc. notes and links

http://sv.wikipedia.org/wiki/O,_hur_saligt_att_f%C3%A5_vandra

O, hur saligt att få vandra är en hemlands- och pilgrimssång av Joël Blomqvist och Per Ollén 1876. En riktig "signatursång" för stora delar av 1800-talets väckelserörelse. ... På melodin finns även en välspridd snapsvisa, Jag har aldrig vart på snusen som driver med melodins frikyrkliga bakgrund.

First verse:

O, hur saligt att få vandra
hemåt vid vår Faders hand.
Snart vi slutat ökenfärden
och gå in i Kanaans land.
Gracia Grindal has background at http://pietisten.org/misc/HymnFestivalProgram.pdf. HYMN FESTIVAL: Swedish Songs of Pilgrimage and Grace On the Occasion of the 150th Anniversary of the Augustana Synod and the 125th Anniversary of the Evangelical Covenant Church. Chicago, November 2010.

Good account of how "How Blest to Be a Pilgrim" came to be written -- translating Joel Blomkvist's free translation back into English -- for the Swedish-American North Park Covenant Church in Chicago at http://www.hymntime.com/tch/htm/o/h/b/ohb2bpil.htm.

Tuesday, July 02, 2013

Crossover / D R A F T / notes and links

http://www.urbandictionary.com/define.php?term=crossover%20music

cites Patsy Cline, metal

"... Five Common Genres of Metal are Heavy,Thrash, Death, Black and Power and this branches off into all different fusion an crossover genres, there are now hundreds of different Metal variants, which is one of the reasons it has survived and thrived for so long." Musicallyobsessed92

Crossover Value -- When speaking about music that has been remixed from one genre to another, it refers to the amount of potential the new remix has in pulling fans from the original genre base. noahFecks

"A genre of music performed, in reality, by extremely talented artists who gave up the secular industry and making possibly millions, to praise their Father. Some however, switch over from Christian to secular, sadly, or make crossover hits, ... Kutlessfan

http://www.nytimes.com/2006/01/01/arts/music/01hunt.html?pagewanted=all&_r=0 The Classical Crossover Conundrum

By JAMES HUNTER

Published: January 1, 2006

"... the musical domain known as classical crossover, an odd and sprawling genre that offers classically trained singers a lucrative detour from traditional concert repertory and practice. ... But the category is more complex than that. Sometimes, for better or worse, the music originates in the corporate boardroom; other times it echoes the countless permutations that arose on their own and continue to echo throughout the world."

* * *

As a commercial tag, crossover troubles many in the classical recording business. "Firstly, I don't like the word 'crossover,' " said Robina Young, vice president of the Los Angeles-based Harmonia Mundi USA label. "It implies that there are barriers between one thing and another to be jumped over, and I don't believe those barriers exist anymore. Secondly, as a company, in 47 years of existence, I promise you that not one single time has anyone sat down and thought, 'Let's make a crossover record.' " Many who make classical crossover music resist the idea that their music stems from the cigar-chomping designs of record executives.

* * *

For Robert Hurwitz, president of Nonesuch Records (and no fan of boardroom schemes), "There is a natural sense of what people call crossover that's a very organic thing that has been around for the last 30 years, which has to do with a generation of people who have all grown up with this incredible panorama of music around them."

The Pulitzer Prize-winning American composer John Harbison, a professor at the Massachusetts Institute of Technology, sees crossover as "very much not a recent question." What has changed in recent years, Mr. Harbison said, is the technology.

"We've always had music of various types, genres and intents," he said. "The audiences for all music had to simply just get there. Now, in the communications age, the opportunities for cross-pollination are tremendous."

The pianist Christopher O'Riley said, "I think crossover in general as a commercial term has been a bad designation of something that has an awfully long history to it." On his most recent collections, "True Love Waits" and "Hold Me to This," Mr. O'Riley plays transcriptions of Radiohead songs. He conjures the image of "Beethoven, Mozart, sitting down at a dinner party, playing the popular aria of the day."

"Beethoven was probably better known as an improviser until people started paying attention to his symphonies," Mr. O'Riley said. "Liszt, taking Hungarian folk songs and making them into these orchestral piano fantasies. Bartok used the raw building blocks of popular music as the way he set up major pieces of art. And then Stravinsky would lift them whole cloth."

Sunday, June 30, 2013

"Swing Low Sweet Chariot" - how did a signature arrangement of the Fisk Jubilee Singers become an English rugby anthem? With notes on James Agee and Bascom Lamar Lunsford in southern Appalachia

D R A F T

http://www.everyhit.com/stories/swing_low_sweet_chariot.html

[from background on Fisk Jubilee Singers] ... Cut to Douai Abbey, Upper Woolhampton, Reading, England; a seminary for English boys founded by Cardinal Allen in 1568 in France, relocated to England in 1903. Run by Benedictine Monks, the Abbey has its own school which, in turn, has a rugby team. 'Swing Low Sweet Chariot' has long since been the song of the 1st-XV of the Douai rugby team. No one is now sure how this came to be, but it is not difficult to imagine how such a Gospel song, with its spiritual roots and connotations of 'escape and evasion' could prove to be a popular source of inspiration for young sportsmen in a Benedictine environment.

On 18th March 1988 a group of students from the Douai team attended the England V Ireland rugby match at Twickenham. They were bunched in front of the lower east stand. Whenever an England player was in with a chance of scoring the 'merry' band of students would pipe up with 'their' anthem. They delivered this with particular vigour when Nigerian-born wing Chris Oti ran in his first try for England. Inspired by the response and amusement of the spectators immediately around them the students struck up with added gusto as Chris Oti scored a second try. By the time the player, now on a roll, scored his try-hat trick the chorus reached such a crescendo that, seemingly, the whole of the England supporters joined in and an anthem was born.

In 1995 Ladysmith Black Mambazo and the English reggae group China Black collaborated on as the England rugby team anthem for the 1995 world cup in South Africa. ... heard here here in a mashup with play-by-play from a 2003 championship match ...

James Agee ... recollections that found their way into A Death in the Family -- reminiscences of his childhood, ca. the summer of 1915 in Knoxville, Tenn.

JAMES AGEE AND THE WOUNDED BODY by James Andrew Crank (A dissertation submitted to the faculty of the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of English), Chapel Hill (2007):

... Comparing his father’s and mother’s styles of singing, Rufus decides that his father is the more creative of the two. When they sing, “Swing Low, Sweet Chariot,” Rufus notes that his father “started four full notes above [his mother] , and slowed up a little, and sort of dreamed his way down among several extra notes she didn’t sing.” His mother, however, “sang the same thing clear and true in a sweet, calm voice, fewer and simpler notes” (91). Even within the different singing styles, Agee emphasizes the creativity and artifice of the masculine and the detachment and directness of the feminine. By making the connection, Agee also implicitly suggests that his father and mother’s singing styles are connected to his own narrative style in the book. Instead of privileging one style over another, Rufus likes it “best of all when they sang together and he was there with them, touching them on both sides….” The interplay of the two distinct styles eventually creates a harmony that comforts Rufus. (126)
Extended lyrical passage in A Death in the Family, [ed. David McDowell]. (New York: Bantam, 1957). 96-98.

Lunsford

"Swing Low" -- according to the thread Lyr Add: 'Chariot' Spirituals on Mudcat Café, the 1937 collection Religious Folk-Songs Of The Negro: As Sung At Hampton Institute by R. Nathaniel Dett (Editor) has a spiritual with quite similar words to Lunsford's.


Bascom Lamar Lunsford, liner notes to Bascom Lamar Lunsford: Ballads, Banjo Tunes, and Sacred Songs of Western North Carolina. Smithsonian/Folkways SF CD 40082. Washington: Smithsonian Institution, 1996.

6. Swing Low

"The title of this old spiritual is 'Swing Low.' I think it possibly is the foundation of the beautiful spiritual, 'Swing Low, Sweet Chariot.' I learned this from a student of mine way back in years gone by. Then I took Dr. R.W. Gordon to his home in 1925 at York, South Carolina, and Dr. Gordon recorded it on a cylinder record. A beautiful song sung by Willard Randall, then a man of the family, about middle age, at York, South Carolina." (14 -- lyrics on 15)

Friday, June 28, 2013

"Steal Away" -- from the Fisk Jubilee Singers to a very nice funk/jazz/gospel solo at Napoleon's chateau in northern France

D R A F T

Everybody and his brother has covered this song, which was the Fisk Jubilee Singers' signature piece ... especially Pearly Brown, a blind street singer in Georgia, but also Sam Cooke, Red Foley and too many others to mention worldwide... I'm just going to link a few of the more interesting vocal interpretations, i.e. the ones I think (hope?) I can learn from.

xxx A 30-second clip beginning at 13:24 of today's Fisk Jubilee Singers in an annual remembrance shows some of that old choral technique. The rest of the video, by Nashville's TRC Media, is a good capsule history of the singers over time, with expensive quotes from director Paul Kwami.

Rev. Pearly Brown, a blind street singer of Macon, Ga., backing himself on guitar. Worth a listen! His technique is amazing. Rev. Brown, who died in _____, was inducted into the Georgia Music Hall of Fame in 2010. "He was one of the country’s last great street singers," said Oby Brown of the Macon Telegraph.

Nice solo arrangement by the Ol' Moses Gospel Choir in Palais Impérial de Compiegne in France --

Classical arrangement in the style of an art song (by Harry Burliegh?) Baritone Franklin Willis

Sam Cooke covered it in 1957, just before he crossed over into R&B.

There are many other covers, including Red Foley and a duet by Mahalia Jackson and Nate King Cole. YouTube user Raymond Crooke, who backs himself with guitar at http://youtu.be/etDZkK3ZfhU, gives this background:

This gospel song was first heard sung by a black slave by the name of Wallace Willis. His owner, Mr. Britt Willis, was a prominent citizen of the Choctaw Nation and well-to-do slaveholder living near Doaksville.

It is not clear whether Wallace Willis actually composed the song but it was not known until Alexander Reid, a minister at a Choctaw boarding school, heard him singing this and other songs and transcribed the words and melodies. He sent the music to the Jubilee Singers of Fisk University in Nashville, Tennessee, who then popularized the songs during a tour of the United States and Europe. Other songs collected and possibly composed by Willis are "Swing Low, Sweet Chariot", "I'm a-Rolling" and "The Angels Are Coming".

Wednesday, June 26, 2013

"Roll, Jordan Roll" -

D R A F T

MIDI file at http://www.pdmusic.org/spirituals.html

The "Slave Songs" variant of "Roll Jordan" performed by a Howard University choir in "History Detective" segment on PBS at 4:25 ff., mostly in the background but again for several seconds from 5:20 to 6:12 ...

Cf. Sacred Harp 274b

Monday, June 24, 2013

"There Are Angels Hovering Round" -- folk hymn sung by Fisk Jubilee Singers at a Moody & Sankey revival in England, 187__? ** UPDATED 3x ** Tune also in Sacred Harp + cite to scholarly article on Moody revivals, Fisk singers in England

A mid- to late-19th-century camp meeting, revival and Sunday School gospel hymn that brings together the big themes I want to develop in my upcoming Illinois Humanities Council talks on "Transcending Boundaries: Appalachian Folk Hymns, African American Spirituals and Dwight Moody."

Widely published in the mid-19th century, arranged by one of Dwight Moody's songwriters and sung by the Fisk Jubilee Singers at Newcastle-on-Tyne in one of the first, maybe the first joint appearances at a Moody-and-Sankey revival ... it's a common camp meeting song from before the Civil War (details below), arranged in 1874 by Philip Bliss, a songwriter for Cady & Root who joined Moody in 1869 and also wrote "Hold the Fort" before his untimely death in December 1876. Not part of the spirituals repertory, but obviously an excellent choice of music for the occasion on the Jubilee Singers' part! But a favorite in any event. The Hymnary.org website lists 152 instances at http://www.hymnary.org/text/there_are_angels_hovering_round, mostly from the late 1800s and early 1900s. Bliss' arrangement, in four-part-harmony, is in Gospel Songs: A Choice Collection of Hymns and Tunes, New and Old ... available on Google Books No. 176.

PDF file on line at http://www.freehymnal.com/png/thereareangelshoveringround.png ... lyrics and link to PDF at FreeHymnal.com ...

Hear it on YouTube ...

A lovely spiritual art song arrangement by soprano Karen Parks of ____, but with a bridge and additional lyrics that don't appear in the old revival hymnals.

More in the original spirit, perhaps (although a little slower on the tempo than I'd like) is this four-part harmony arrangement in a Christmas Concert at Fourth Presbyterian Church in South Boston, Mass.

The story of how the kids from Fisk sang it at Moody's revivals in the UK is told in The story of the Jubilee Singers, including their songs (1903) by Marsh, J. B. T; Loudin, F. J. (Frederick J.)

The labors of the Singers in connection with the meetings of Messrs. Moody and Sankey were one oi the most memorable features of this visit to the North. They first met the evangelists at Newcastle on-Tyne, and for some days lent daily assistance ii the great work. Their songs were found to be es- pecially adapted to promote the revival. One inci- dent in connection with one of the noonday prayer- meetings, of which Mr. Moody often spoke after- wards, cannot be better told than in the words of Rev. Mr. Robjohns : '' The Jubilee Singers had been specially prayed for. A moment's pause, and there went up in sweet, low notes a chorus as of angels. None could tell where the Singers were, — on the floor, in the gallery, or in the air. The crowd was close, and the Singers — wherever they were — were sitting. Every one was thrilled, for this was the song they sang:
There are angels hovering round
To carry the tidings home.'
The notes are before us as we write, simple enough, — the words, too ; but one should hear the Jubilees sing them. It was like a snatch of angelic song heard from the upper air as a band of celestials [68 THE JUBILEE SINGERS.] passed swiftly on an errand of mercy." And he adds: *'Nor are these all our obligations to our beloved friends. They have gone in and out the churches, Sunday-schools, and mission-rooms, sing- ing for Jesus. Such services to souls and Christ have opened wide the people's hearts, and the Jubilees have just v^alked straight in, to be there enshrined for evermore."

In the great work at Edinburgh, also, the Singers rendered special assistance, sometimes taking part in as many as six meetings a day, — prayer-meetings, inquiry-meetings, Bible readings, preaching services, etc. On one Sunday evening Mr. Moody preached, and they sang, to an audience of between six and seven thousand working-people, gathered by special cards of invitation in the Corn Exchange, w^hich was followed by an inquiry meeting, at which some seven hundred asked for prayer.

Available on line at http://archive.org/details/storyofjubileesi00mars.

The Rev. Henry Thomas Robjohns was a Congregationalist minister in Newcastle-upon-Tyne in Northumberland from 1861 to 1874, a prolific author who later moved to Australia and served as director of the Sydney Bible Society. Died there in 1906.

Mudcat Café thread at http://mudcat.org/thread.cfm?threadid=131037. Bluegrass Messengers' website has authoritative information. (Very good website -- careful about sources, origins, etc. -- worth checking out.):

Angels Hovering Round/There Are Angels Hovering Round
Public Domain/Traditional Old-Time, Bluegrass Gospel Arranged by Philip Bliss 1874;
ARTIST: Arranged by Philip Bliss- 1874
CATEGORY: Traditional Bluegrass Gospel;
DATE: 1800s; 1857 Harmoniad and Sacred Melodist. First Recorded
RECORDING INFO: Angels Hovering Round - Bliss, P. P. (Phillip)

NOTES: "Angels Hovering Round" was arranged by Philip Bliss in 1874. It was included in Jackson's Spiritual Folk Songs of Early America and clearly is a traditional folk hymn. The 1857 Harmoniad and Sacred Melodist: Comprising a fine collection of popular Hymns By Asa Fitz lists Husband as the author. Bliss can be listed as an arranger only.

Sheet music:
http://www.traditionalmusic.co.uk/christian-music/Angels_Hovering_Round.htm

George Pullen Jackson, Spiritual Folk-Songs of Early America No. 211 (p. 213) has it from (REV 74?). "Pentatonic, cannot be classified (I II III - V- VII)" [paren. in Jackson]. Same tune with minor variations in 1859 ed. Sacred Harp, p. 425.

[Tangent: Follows Happy Sailor (No. 210) in Jackson.]

Sacred Harp calls it GOLDEN STREETS (425b) and attributes the tune to J.L. Pickard, a planter of Talbot County, Georgia, who died of measles during the Civil War. Lyrics: "I am on my journey home ... / To the New Jerusalem ..." The words are a floating lyric that also appears in JEFFERSON and elsewhere.

Sacred Harp Singing Union Maine 2011. Uploaded by YouTube user jsalzer262

** 2nd UPDATE ** -- According to Andrew Ward, Dark Midnight When I Rise: The Story of the Jubilee Singers Who Introduced the World to the Music of Black America (New York: Farrar, Straus and Giroux, 2000), the performance in Newcastle was Nov. 12, 1873. Ella Shepherd recalled:

During a pause following an earnest appeal to sinners we softly sang, "There are angels hovering round / to carry the tidings home." The effect was wonderful. ... Some people said they really thought for a moment that the music came from an angelic band. Mr. Moody looked as tough he would not have been more surprised had his Lord appeared. (243)
3rd UPDATE: The connection between Moody and the Jubilee Singers is the subject of a recent scholarly article: "An inestimable blessing": the American gospel invasion of 1873.(Jubilee Singers and Dwight Moody-Ira Sankey in Great Britain) ATQ (The American Transcendental Quarterly), Sept. 1, 2002. By Stowe, David W.

Friday, June 21, 2013

"Blow Your Trumpet Gabriel" and "Jehovah Hallelujah" -- 2 spirituals from Slave Songs of the United States -- ** UPDATED 1x ** w/ new links and notes on a modal quagmire

D R A F T

It was going to be so easy: I was going to post YouTube versions of a couple of songs I want to learn and take it from there ... the first was "Blow Your Trumpet, Gabriel." Turned out, however, I certainly won't be able to play it as written on a mountain dulcimer. I haven't totally given up, though: See italicized notes below.

Blow Your Trumpet Gabriel

No. 4 on page 3 in Slave Songs with added lyrics in Thomas Wentworth Higginson's article on spirituals he heard while commanding the 1st South Carolina Volunteer Infantry (U.S.), "Negro Spirituals" in the June 1867 issue of the Atlantic Monthly:

The next was one of those which I had heard in boyish days, brought North from Charleston. But the chorus alone was identical ; the words were mainly different, and those here given are quaint enough.

XXV. BLOW YOUR TRUMPET, GABRIEL.

"O, blow your trumpet, Gabriel,
Blow your trumpet louder ;
And I want dat trumpet to blow me home
To my new Jerusalem.

"De prettiest ting dat ever I done
Was to serve de Lord when I was young.
So blow your trumpet, Gabriel, &c.

"O, Satan is a liar, and he conjure too,
And if you don't mind, he 'll conjure you.
So blow your trumpet, Gabriel, &c.

"O, I was lost in de wilderness,
King Jesus hand me de candle down.
So blow your trumpet, Gabriel," &c.

Blow Your Trumpet Gabriel. Performed by Andrew Calhoun and ___. His lyrics here, with this note: "Spritual collected in Charleston, SC in 1845, with additional verses from “The Vinter” in Slave Songs of the United States, and the last, floating verse." Also on Calhoun's CD Bound to Go.

On his website Calhoun, a singer-songwriter from the Chicago suburbs, says:

There's a great source book called Slave Songs of the United States, published in 1867, full of obscure gems - I've only ever heard three of the 130 songs performed - and it includes the original, more lyrically vivid "Michael Row the Boat Ashore", a Sea Islands rowing song addressed to the archangel Michael, a prayer for safe passage. This book is a pure source of the real thing. The spirituals were popularized in classical choral arrangements, but to me the original, wild way of using songs in participatory ritual to bind and lift an oppressed community is much more interesting. You can hear it on Alan Lomax's field recordings (Rounder's Southern Journey Series) of Bessie Jones, John Davis and the other Georgia Sea Island singers, recorded around 1960 and still performing in the old call and response/ring shout style. My mother was Jewish, a former union steward who shouted "Jim Crow Must Go!" on sound trucks in the early Civil Rights movement, and drove into the Beethoven School in Chicago to tutor poor kids until she was too sick to drive. I'm fascinated by the connection between the Biblical story of Exodus, and what the African Americans did with it, finding the living heart of a religion twisted beyond recognition by centuries of institutionalized idolatry and sham. I expect to record some of this music after a few more months of research. Because, you know, it's public domain, as, in the new Jerusalem, everything will be. I try not to take these songs for granted anymore.
The English folk group Steeleye Span recorded it on a Christmas album, and the song is listed by the _____ Ralph Vaughan Williams, cited to Slave Songs of the United States. Also to Folk Song in South Carolina No. 9 by Charles W. Joyner (1971).

Lyrics, from Slave Songs and Higginson's Atlantic Monthly article, on Mudcat Café -- lyrics at http://mudcat.org/detail_pf.cfm?messages__Message_ID=1942967

Modal meanderings. So, when I go to trying to play the tune, all kinds of problems crop up. It's written in G, but there's an F natural in the fourth measure of the B part that falls between the frets. I'm able to play those intervals by moving down the fretboard, which I think gives me a flatted seventh at the sixth fret ... but it was too much to work out all at once for now, so I made some notes on my photocopy and plan to come back to it. (There's also a variant in the book that appears to be written in G minor [F mixolydian?], so that may be worth trying, too.

And there's something I stumbled across in a Nov. 11, 2010 post "A Mixolydian Hymn: In Christ There Is No East Or West" on the Friends of the Mountain Dulcimer website, by Flint Hill. Along with some very good background on Harry Burleigh's hymn, he has this to say in response to other comments on a very enlightening thread:

John, thanks for mentioning the difference between Mixolydian mode and Mixolydian tuning as it applies to songs played on gapped scales. Bertrand Bronson, who studied ballads statistically, found that 2/3 of Appalachian ballads are played on gapped scales, so it's an important point.

The most common scales in order of prevalence are: Ly/Io/Myx pentatonic (π1, lacking the 4th and 7th), Io/Myx hexatonic (lacking the 7th), pure Ionian, pure Mixolydian, Io/Myx/Dor pentatonic (π2, lacking the 3rd and the 7th), Ly/Io hexatonic (lacking the 4th), and Myx/Dor hexatonic (lacking the 3rd).

All except pure Mix and Myx/Dor hexatonic tunes can be played in DAA/CGG tunings on a purely diatonic instrument (i.e. no need for a 6.5 fret). All can be played diatonically on a Galax- or bagpipe-tuned instrument.

But I ramble!

To which I say: Ramble on.

I've never been able to make heads or tails out of Bronson, but this I can use!

Another ramble: Flint Hill says he plays "In Christ there is no east or west ..." noter-drone style on a Ben Seymour Galax tuned dddd (D4 D4 D4 D4). The outermost drone is reverse-capoed on the fourth fret yielding a final tuning of addd which start a D Mixolydian scale on the open melody string." Not what I've learned, but it sounds interesting.

Jehovah Halelujah

Instrumental YouTube clip: "Tim Twiss playing Fretless Minstrel Banjo and other creative projects emerging once in a while. This site represents the single largest collection of Early Banjo music. Playlists are designed to include the music from the "Tutors", meaning the original written record of banjo music beginning mid 19th Century. Also included are playlists designed to put related material into cohesive groups."

Harry Belafonte covered it, adding a lovely set of Christmas lyrics, on a Christmas album in 1958. Available on YouTube at http://youtu.be/nnicho3-0lY. His lyrics widely available on line. As always with Belafonte, the most informative, with complete publication information and a sound file in addition to the lyrics, is on Swedish fan Åke Holm's website. Homepage at http://www.akh.se/index.htm and "Jehovah Hallelujah" at http://www.akh.se/lyrics/jehova_the_lord.htm.