A collection of some of the musical examples referred to by Peter van der Merwe in your reading.
As you listen, think about the similarities in these musics from across cultures. What makes them blues or blues-like?
Charley Patton, “Tom Rushen Blues”.
You’ll be reading more about Charley Patton later. For the moment, pay attention not only to what van der Merwe calls his “shake” on the third scale degree, but also on his technique of doubling the vocal line with the guitar.
2. Bessie Smith, “Poor Man’s Blues”:
3. Traditional Mossi music from Burkina Faso, west Africa. Pay attention to the long, unmetered, chant-like vocal lines.
4. “Goin’ Home,” recorded by the Lomaxes at Parchman Farm, a notorious segregated prison in Mississippi. Note the chant-like, repetitive vocal line and the reverse-dotted rhythm.
4. “Show Pity, Lord,” a Protestant hymn by 18th-century English composer Isaac Watts. Why does van der Merwe include this example?
6. “Gwineter Harness in de Mornin’ Soon,” another song John Lomax collected from Dink on the banks of the Brazos River in Texas.
7. “Dance in the Place Congo” by 20th-century composer Henry Gilbert: it’s in 5/4 and is meant to evoke the dancing on Sunday in Congo Square, New Orleans, prior to Emancipation.
8. “The Maid Freed From the Gallows,” a traditional English ballad.
Led Zeppelin’s version of this ballad, “Gallows Pole”:
The coast of South Carolina was the port of entry for more than two-thirds of the Africans brought to America as slaves. The wealth of the state, and of its capitol city, Charleston, was built on slavery. Charleston was known as the “Cradle of the Confederacy,” and the first shots in the Civil War were fired there, at Fort Sumter.
The Sea Islands bordering the coast became a place of refuge for former slaves, and were able to maintain a unique culture. A brief history:
Current cultural conflicts and land disputes in the Sea Islands:
A ring shout:
The trailer for the 1991 film Daughters of the Dust, about Gullah culture:
Read this long article about black land loss in the Mississippi Delta (the problem of black land loss in the Sea Islands and throughout the South stems from many of the same causes).
Alan Lomax’s sister, Bess Lomax Hawes, made these films of the Georgia Sea Island Singers in the 1960s. You’ll notice elements of west African music and dance that you’ve seen in other contexts and cultures.
George Gershwin’s 1935 opera Porgy and Bess is set in a Gullah neighborhood in Charleston called Catfish Row. To research the music and customs of the Gullah people, Gershwin, a Russian Jewish immigrant, traveled to the Sea Islands to observe the traditions of ring shouting and polyrhythmic clapping (legend has it that he was the only white man ever seen in a Gullah church who was able to duplicate Gullah clapping and stomping rhythms).
A scene from a rehearsal for the Metropolitan Opera’s current production of Porgy:
The Society for the Preservation of Spirituals is a group of white amateur folklorists who have tried to keep the traditions of the ring shout and other Gullah musical forms alive.
As Larry Depte, the spokesman for the (short-lived) X-brand Potato Chips, explained in 1992:
“X is a concept.” On each bag of the chips is printed the legend: “X stands for the unknown. The unknown language, religion, ancestors and cultures of the African American. X is a replacement for the last name given to the slaves by the slave master. We dedicate this product to the concept of X.”
“We’re not trying to market anybody’s name or likeness,” Mr. Depte said. “Ninety-five percent of African-Americans don’t know their original names and cultures. Most people don’t know this. X remains unknown, even though it stands for the unknown.”
Indeed, Lee even sought to trademark the letter “X” (read the linked article, “Who Owns X?” for more).
In the meantime, on a summer road trip, my children and I listened to an audiobook of A Wind in the Door, the second book in the fantasy/scifi YA series by Madeleine L’Engle known as the “Time Quartet” (the first is A Wrinkle in Time). The theme of Naming is prominent in the book: The human protagonists are assisted by an angel, who is also responsible for naming all the stars in the universe. The bad guys in the novel are known as Echthroi, the plural of the Greek echthros, meaning “The Enemy” (Ἐχθρός). The Echthroi’s destructive power comes from unNaming — Xing out their victims, turning them into nothing.
Names have power, in other words.
Azie and Evelyn of Say It Loud delve into the fascinating history of “black-sounding” names.
In “Old Town Road,” Lil Nas X also draws on the symbolism of the black cowboy. It’s a little-known fact that roughly one out of every four cowboys in the late nineteenth century was black. As Irwin Silber notes, “Many an emancipated Negro decided to try his luck in the west.”
The music of the African-American cowboys had a lasting influence on cowboy ballads in general; in fact, “Home on the Range” was collected by John Lomax from a black trail cook.
Don Flemons, one of the founders of the Carolina Chocolate Drops, sings “Home on the Range” and other black cowboy songs on a recording he made in 2018 for the Smithsonian National Museum of African-American History and Culture.
In John Lomax’s article “Sinful Songs of the Southern Negro,” in your course reading packet, the folklorist mentions collecting some “cowboy songs” from black informants in a South Carolina prison, including “Streets of Laredo”:
In 2019, the Yankees #cancelled their tradition of playing Kate Smith’s stentorian recording of “God Bless America” during the seventh-inning stretch.
Taking their cue from New York, the NHL team the Philadelphia Flyers not only #cancelled Kate Smith, but also covered (and later removed) a statue of her outside of the XFinity Live auditorium.
The reason for the cancellations was that in 1931, Smith recorded a song called “That’s Why Darkies Were Born,” which includes these lyrics:
Someone had to pick the cotton, Someone had to plant the corn, Someone had to slave and be able to sing, That’s why darkies were born; Someone had to laugh at trouble, Though he was tired and worn, Had to be contented with any old thing, That’s why darkies were born; Sing, sing, sing when you’re weary and Sing when you’re blue, Sing, sing, that’s what you taught All the white folks to do; Someone had to fight the Devil, Shout about Gabriel’s Horn, Someone had to stoke the train That would bring God’s children to green pastures, That’s why darkies were born.
On the face of it, the lyrics are incredibly offensive. However, there’s more to them, in the historical context, than meets the eye. Bear with me as I unpack them.
When the song was written, statements like these were not considered overtly racist. Why is that?
First of all, if you read through the lyrics a second time, you begin to realize that they express a kind of ironic fatalism — “Someone HAD TO slave” — which can be read both as an acceptance of slavery as an institution, and also as a kind of meta-musical justification for it, because “someone” also “HAD TO . . . be able to sing.” Was the lyricist, Lew Brown, suggesting that the system of slavery was the thing that made the great musical traditions of African America possible? .
Secondly, the statement that “someone had to” do these things implies that the logic and necessity of slavery are so obvious that they shouldn’t even have to be mentioned. Is Brown being sincere here, or ironic? Even the most fire-eating pro-slavery apologists in the antebellum South knew they had to work harder than that to justify their position that slavery wasn’t only a necessity, but even a positive good.
And finally, and most intriguingly, there is the concluding assertion that “someone” had to be able to sing. What does this mean?
Here Lew Brown is hinting at the “Magical Negro” trope: the longstanding theme in American literature and film that blacks (and people of color more broadly) are salvific, i.e., both capable of, and necessary to, the spiritual redemption of whites. “Someone had to stoke the train/That would bring God’s children to green pastures” is a reference to the many appearances of metaphorical trains, “bound for glory” — in other words, for heaven — that appear in gospel music.
Of course, in the antebellum South, pro-slavery whites accepted and advanced the idea that “someone had to” be enslaved. But they believed slavery was necessary for their economic and social institutions, not for their spiritual redemption. Pro-slavery apologists in the antebellum South often framed their support for the owning of other people in terms of the duty to “civilize” and protect the slaves, who, they claimed, were so childlike as to be unable to live free.
Is it possible, therefore, that Lew Brown’s lyrics actually invert pro-slavery arguments?
The “meta-musical” aspect of the song is in the fact that it is a song ABOUT music, and, therefore, is self-referential. And it’s not just about music in general; it’s about the folk music sung by American slaves. What’s more, the lyrics emphasize that the music sung by slaves is the vehicle for whites’ salvation: “Darkies were born,” it’s implied, because whites needed their souls to be saved. Is this an indictment of slavery? Is it an acceptance of it? Is it a justification of it? Do the lyrics go even further and suggest that slaveryitself was necessary for whites’ redemption?
These are disruptive and troubling ideas, but they weren’t new in 1931. In 1897, W.E.B. Du Bois wrote:
(Du Bois is suggesting that “Annie Rooney,” below, is vulgar and inane.)
The great spiritual “Steal Away”:
Complicating things further, the great African-American bass Paul Robeson also recorded “That’s Why Darkies Were Born” in 1931.
Why do you think Robeson, who was a civil rights activist, recorded this song? How does his interpretation differ from Kate Smith’s? Does Robeson’s singing express irony? Does it express what John Lomax called “self-pity”? Does it express pride? Does it express rebellion?
Robeson sang it with just as much earnestness and dignity as he put into the well-known spiritual “Go Down Moses.” . . . How can we explain this? At the time, Robeson was outspoken in his declarations of racial pride. He espoused sympathy for southern blacks, who, under the systems of sharecropping and peonage, were still essentially enslaved. He had strong communist sympathies, which he did not keep hidden, that were a result, in part, of his rage at how white Americans treated blacks. Yet here he was singing songs that seemed to defend the continued oppression of his race. . .
[Nevertheless, according to music historian Will Friedwald,] “That’s Why Darkies Were Born” “presented the black man in a way that the multiethnic Tin Pan Alley [Tin Pan Alley was West 28th Street between Broadway and Sixth Avenue in New York City, where the writers and publishers of popular songs had their offices — “Annie Rooney” is a typical example of a Tin Pan Alley song] could relate to — casting the ‘colored’ race in the same role as the Jews in the Old Testament. To take up the black man’s burden meant to shoulder both the suffering and the moral and religious obligations of the rest of the world” . . .
Perhaps “That’s Why Darkies Were Born,” then, can be read not as a justification of slavery but as a portrait of blacks as Christ-like — they suffer, they endure, and they will eventually save the world. The song’s last line is “Someone had to stoke the train that would bring God’s children to green pastures.”
Why do you think Robeson recorded this song?
The notion of black Americans as essential to the salvation of all Americans will come up for us again when we study jazz. The composer and director Ed Bland, in his short film “The Cry of Jazz” (linked here), has one of his characters speak of “the terrible burden the Negro has of trying to teach white Americans to be human.”
The sentiment is also present in a 1947 children’s book by Hildegarde Hoyt Swift and Lynd Ward, North Star Shining: A Pictorial History of the American Negro.
I came to the New World empty-handed, A despised thing, to be used and broken, Yet I brought immeasurable gifts . . . I brought to the New World the gift of communion. I was the Negro who by many a lonely campfire Learned to “steal away to Jesus” on wings of song. . . Out of loneliness, need, and anguish Was born the Spiritual, A ladder of beauty leading straight to God.
Do you think Hildegarde Hoyt Swift is echoing the sentiments of Lew Brown, the lyricist of “That’s Why”?
A similarly racist song of the early 1930s, “Underneath the Harlem Moon,” by white Tin Pan Alley songwriter Mack Gordon, also sentimentalizes southern plantation life, applying the tropes of happy, carefree, music-loving “darkies” to sophisticated black urbanites in Harlem, the children of the Great Migration. Some of the lyrics:
Creole babies walk along with rhythm in their thighs, Rhythm in their feet and in their lips and in their eyes. Where do high-browns find the kind of love that satisfies? Underneath the Harlem moon.
There’s no fields of cotton, pickin’ cotton is taboo; They don’t live in cabins like old folks used to do: Their cabin is a penthouse up on Lenox Avenue, Underneath the Harlem moon.
In a short 1933 film called Rufus Jones for President, the actress and singer Ethel Waters gives an updated version to an assembly of black U.S. senators. (Listen for the lines about drinking gin and puffing “reefers.”) Waters makes some sly references to “That’s Why Darkies Were Born” with the lines “that’s why we shvartses [Yiddish for blacks] were born,” and “that’s how house rent parties were born.”
Here’s Rhiannon Giddens singing it:
What does Rhiannon Giddens do differently from Ethel Waters? How does she play with the meaning of the song? Is she signifying? Is Ethel Waters?
P.S. Your humble professor was interviewed about some of these issues on radio station WDEL-FM in Delaware in 2019. Listen to that interview here.
I rolled and I tumbled Cried the whole night long Woke up this morning I didn’t know right from wrong
The earliest recorded version of these lyrics are from Hambone Willie Newbern’s “Roll and Tumble Blues,” on a 1929 Okeh Records 78.
Alan Lomax recorded Delta blueswoman Rosa Lee Hill singing a country blues version in 1959, but her musical style suggests a time decades earlier.
Muddy Waters, the Father of the Chicago Blues, recorded the song for Chess Records in 1950.
Waters later rewrote the song as “Louisiana Blues.”
In 1966, the British rock band Cream, with a young Eric Clapton on guitar, recorded the song as “Rollin’ and Tumblin.'”
The 1960s rock band Canned Heat performed it at the 1967 Monterey Pop Festival. It’s worth noting that the band’s name comes from the Prohibition-era practice among the poor of straining Sterno, a fuel used in chafing dishes, through a sock, and drinking it to get drunk. The resulting drink was not only addictive but also toxic.
A 1915 ad for Sterno.
This deadly addiction was the subject of Delta bluesman Tommy Johnson’s 1928 song “Canned Heat Blues,” which Seth plays for Leonie on page 86-87 of White Tears.
Bob Dylan recorded a version of “Rollin’ and Tumblin'” in 2006.
Jeff Beck and Imogen Heap recorded a live version in 2007.
Why did Hari Kunzru use these lyrics as an epigraph to introduce his novel?
What are the implications for the individual bluesman and for society of “not knowing right from wrong”?
As John Lomax was the first to record Lead Belly, so Alan Lomax was the first to record Muddy Waters.
Muddy Waters (1915-1983) was born McKinley Morganfield, the son of sharecroppers, near Clarksdale, Mississippi, also the homeplace of blues greats Son House and Robert Johnson. He moved to Chicago as part of the Great Migration in 1943, where he became a highly-influential, internationally famous blues musician, one of the first to use electric guitar.
The first song Waters recorded with Lomax was “Country Blues.” Note the extreme rhythmic freedom of Waters’s style, which Alan Lomax called “patently African.”
Waters’s 1950 song “Rollin’ Stone” provided the name of the British band, who admired him greatly.
In fact, when the Stones were on tour in the 1981 they visited the legendary Checkerboard Lounge in Chicago, where Waters was playing a club date. Waters was gracious enough to invite them up onstage with him.
More from the same evening: Waters invites bluesmen Buddy Guy and Lefty Dizz up onstage. (Mick Jagger seems to silently acknowledge that he’s out of his depth.)
A few years later, Kurt Cobain paid a similar tribute to Lead Belly by performing “Where Did You Sleep Last Night?”
Do you think that the sound of the music changes when performed by a white artist?
What about the meaning of the music? Alan Lomax called the blues:
the only song form in English that allows the singer . . . to pose problems, raise issues, make complaints, and then provide a cynical or satirical response. Musically speaking, the first phase of the blues raises a question-it often ends on a high note, leaving the problem unresolved, the question unanswered. The clinching phrase usually descends to a low note roundly concluding the matter. There are [other] such improvisatory forms [in the folk music of other cultures] . . . but there was none in English till the muleskinners and blues singers of the Delta filled the poetic gap, which none of the great poets of the English tradition had done. The blues has the magical property of allowing you to improvise a comment on life.
Is this “magical property” retained when sung by white artists?
[Leadbelly’s] uncle Bob Ledbetter had a wife named Silvy. In the middle of the morning, when Uncle Bob was plowing down at the lower end of the filed and the sun was hot, he would holler at Sylvy to bring him some water. After so long a time this holler developed into a little song that he would sing to his mules, when he thought about Silvy down the hill running to him with the water-bucket in her hand.
How does Harry Belafonte change the song?
The Weavers, Pete Seeger’s group, in a cocktail-ish arrangement from the 1950s:
Lonnie Donegan, a Scottish skiffle singer (skiffle was a pop form influenced by blues and other forms of African-American folk music, which was popular in the UK in the 1950s. Is this blackvoice?
The version I grew up with:
This arrangement is reminiscent of patting juba. Do you think it works?
In their 1936 book Negro Folk Songs As Sung by Lead Belly, “King of the Twelve-String Guitar Players of the World,” Long-Time Convict in the Penitentiaries of Texas and Louisiana, John Lomax and his son Alan published their transcriptions of many of the songs Leadbelly played. Of the song “Green Corn,” the Lomaxes have this to say:
Lead Belly always sings this old-fashioned air tenderly and joyfully, as if softly and pleasantly drunk on green-corn whiskey just off the mash. A feeling of spring runs through the song, the sound of sappy fodder rustling in a June wind; and each repetition of “green corn” is like a young corn sprout pushing up through the brown earth. . . “Green Corn” is an old song for square dancing and one of the first pieces that Lead Belly learned to play on the guitar — an air that probably came down to him from his slave ancestors. It is common among white fiddlers in the South.
Black writer and filmmaker Gordon Parks made a biopic film in 1976 about Leadbelly’s life and times, and included a performance of “Green Corn,” in which Leadbelly tries to outplay his romantic rival:
Here it is as a white fiddle tune:
As a banjo solo:
Here it is sung by British-born folksinger Richard Dyer-Bennett on a children’s album from the 1950s:
Pop singer Terry Dene, a sort of cut-rate English Elvis, sings it:
The early twentieth-century white folklorist Dorothy Scarborough once interviewed the famous bandleader W.C. Handy (1873- 1958), known as the Father of the Blues, about the origin of the blues. When Scarborough asked him about the relationship of the blues to folk music, Handy replied that that the blues were folk music, pure and simple. What did he mean by this?
Handy’s first hit, “Memphis Blues,” published in 1908:
“St. Louis Blues,” from 1914:
While Handy was the first composer to publish blues songs (and one of the first African-Americans to make a living from music publishing), he openly acknowledged that his own music was influenced by the rural African-American folk music he had heard and transcribed while touring Mississippi in 1902-1905. In his memoir, Father of the Blues, Handy described sharing the stage at a dance he played with a trio of musicians who
struck up one of those over and over strains that seem to have no beginning and certainly no ending at all. The strumming attained a disturbing monotony, but on and on it went, a kind of stuff associated with [sugar] cane rows and levee camps. Thump-thump-thump went their feet on the floor. It was not really annoying or unpleasant. Perhaps “haunting” is the better word.
Some of the songs that influenced Handy:
Alan Lomax wrote in 1948:
Child of [the] fertile [Mississippi] Delta land, voice of the voiceless black masses, the blues crept into the back windows of America maybe forty years ago and since then has colored the whole of American popular music. Hill-billy singers, hot jazz blowers, crooners like [Bing] Crosby, cowboy yodelers — all these have learned from the native folk blues. . . . the whole world can feel, uncoiling in its ear, this somber music of the Mississippi. And yet no one had ever thought to ask the makers of these songs — these ragged mister-singers — why they sang.
Why did they sing?
In their book Our Singing Country, published in 1941, Alan Lomax and his father, John Lomax, describe the blues as a folk genre
sung by . . . unspoiled [singers] in the South, sung without the binding restrictions of conventional piano accompaniment or orchestral arrangement, [that] grow up like a wild flowering vine in the woods.
The Lomaxes, father and son, were in political conflict for their entire partnership as folksong collectors. As historian Ronald Cohen explained, “The father’s politics were considerably to the right of the son’s, yet both believed in the uniting and rejuvenating powers of folk music.” Steven Garabedian concludes that:
They were opposed politically, but they found common ground in a shared romantic idealization of an unspoiled homespun American republic. Vernacular music, they held, carried the spirit of this redemptive grassroots national culture.
The Lomaxes, working for the Library of Congress, traveled all over the southern United States from the 1930s through the 1950s, recording and transcribing folk music. They discovered Leadbelly on their first trip in 1933, and, in 1941, first recorded Muddy Waters, who was working as a tractor driver in Mississippi.
In 1946, Alan Lomax recorded three great Delta bluesmen, Bill Broonzy, Memphis Slim, and Sonny Boy Williamson, in a live conversation punctuated with music at Decca Studios in New York City. Listen to the complete interview here:
During the week, the Academy sends out a recently-written poem every day, often written by poets who are members of historically-marginalized groups. On the weekends, however, they dig into their archives and offer poems from around the turn of the twentieth century. This is one of the weekend poems, first published in 1909 by the early-twentieth-century African-American poet Joseph Seamon Cotter, Sr., pictured below:
’Tis strange indeed to hear us plead
For selling and for buying
When yesterday we said: “Away
With all good things but dying.”
The world’s ago, and we’re agog
To have our first brief inning;
So let’s away through surge and fog
However slight the winning.
What deeds have sprung from plow and pick!
What bank-rolls from tomatoes!
No dainty crop of rhetoric
Can match one of potatoes.
Ye orators of point and pith,
Who force the world to heed you,
What skeletons you’ll journey with
Ere it is forced to feed you.
A little gold won’t mar our grace,
A little ease our glory.
This world’s a better biding place
When money clinks its story.
In a grossly simplistic terms, it can be said that Booker T. Washington’s argument was for separatism, while W.E.B. Du Bois’s was for full integration and participation in the mainstream of American society.
Jay-Z has said, “Generational wealth, that’s the key.” Generational wealth refers to the assets passed down from grandparents to parents to children. It’s by now well-known that there’s a huge gap in generational wealth between blacks and whites in America, largely due to redlining, a phenomenon that followed on the heels of the Great Migration. Redlining was the practice of banks and homeowners’ insurance companies of denying mortgages to blacks who wanted to buy a house. The term comes the color-coded city maps devised by urban planners, with the redlined communities considered high-risk for loan default (mainly because blacks and immigrants lived in them).
“Undesign the Redline” is a recent traveling interactive exhibit that invites participants to explore policy alternatives to redlining. View the exhibit brochure/toolkit here:
Do you agree that generational wealth is the key to full participation in American society? What if you don’t have access to it?
Jay-Z and Beyonce have both used their wealth in the service of causes they believe in. Jay-Z, for instance, helped get Meek Mill released from prison, and Beyoncé has donated to HBCUs. However,
When Jay-Z asks, “What’s better than one billionaire?” Twitter responds: “No billionaires.”
Do you agree?
Who was right, Booker T. or W.E.B.? Neither? Both? Have things changed in the past century? Have they gotten better? Have they gotten worse?
It’s worth nothing that John Lomax admired Booker T. Washington, calling him “wise, tolerant, a gifted orator, a great leader of his people.” It’s likely that Lomax saw the separatism advocated by Washington as an asset when it came to preserving black folk music (and, as you know, Lomax held to some old racist ideologies).
Jay Z, the consummate free-market hustler, [maintains a] hustler image [that] appears to represent a counter-hegemonic force, operating beyond the law and dominant norms . . . [but which instead reinforces them] . . . When Jay Z spends a career branding himself as a hustler defined exclusively through economic interest—as he put it in 2005, “I’m not a businessman/I’m a business, man”—any sense that he may be positioning himself outside traditional notions of economic production becomes questionable. His nonstop, 24-hour devotion to self-corporatization makes him a true capitalist, the ideal bootstrapper . . . and an important illustration of [the] point that rap narratives can simultaneously criticize and serve mainstream interests.