Category Archives: Jazz and blues

by | August 25, 2013 · 1:00 am

Wayne Shorter’s punishment

 

In a 2012 interview, Wayne Shorter described a life-changing incident.

One day when he was in high school, Shorter, who was not a musician at the time, was called to the vice-principal’s office, “and there’s my mother and father, and they had all the forged letters I wrote, signing a doctor’s name, my parent’s name, and everything like that.”

“I was put in the music [theory] class because I played hooky, and the teacher was a disciplinarian—when people were talking in the back of the room, he took the chalk and threw it at them.”

“This teacher said that music could take form in three avenues. He had a record of a lady from Peru named Yma Sumac; she had that range—high octaves and all that stuff. Then he brought out another record, Igor Stravinsky’s The rite of spring, which is happenin’. The third record he pulled out was Charlie Parker. And then, when he was talking, I was thinking of a movie unfolding. And I was like, ‘I want to be in that movie.’”

This from “Moment to moment: A conversation with the Wayne Shorter Quartet” by Renee Rosnes (JazzTimes XLIII/2 [March 2013] pp. 22–27).

Today is Shorter’s 80th birthday! Below, performing in 1986.

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by | July 19, 2013 · 1:00 am

Blues and theomusicology

 

The designation of blues as “devil’s music”—a notion that has been largely unquestioned since the publication of Paul Oliver’s Blues fell this morning (1960)—imposes Christianity’s dualistic views on the holistic cosmology of an African-derived culture.

The supposed atheism of blues is simply a polemical means of opposing oppression, a stance that does not contradict blues’s fundamentally religious nature. White blues scholars have misrepresented blues by reducing its meaning to the language of ethnomusicology, a theoretical methodology that is not indigenous to the culture of blues; theomusicology, an indigenous approach, offers a deeper understanding of the people who created blues.

This according to “Blues and evil: Theomusicology and Afrocentricity” by Jon Michael Spencer, an essay included in Saints and sinners: Religion, blues and (d)evil in African-American music and literature (Liège: Société Liégeoise de Musicologie, 1996 pp. 37–51).

Above, Reverend Gary Davis, photographed by Bill Smith; below, Blind Willie Johnson’s Jesus make up my dying bed.

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by | May 16, 2013 · 1:00 am

Early lip-synching

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Sometime in October 1939 Woody Herman and his band traveled to the Vitaphone Studio in Brooklyn to begin work on a ten-minute film short.

Probably within a week or two they returned with their instruments, but not to play them—this time they were there to mime playing as the recordings from their first session were played back! The film was issued with a phonograph record to be played during projection, creating an early example of what is now called lip-synching.

The producers also added some stock clips of an audience whose formal dress and staid demeanor indicate that they were a world away from any jazz performance.

This according to “Celluloid improvisations: Woody Herman and his orchestra” by Mark Cantor (The IAJRC journal XL/1 [February 2007] pp. 22–30).

Today is Herman’s 100th birthday! Above, a still from the second session; below, Herman leads the band in the finale of the Vitaphone film, King Oliver’s Doctor Jazz.

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by | April 10, 2013 · 1:00 am

Bebop and taxes

Parker-Davis

With the U.S. tax season coming down to the wire, let’s note how taxes altered the jazz scene in the 1940s.

The demise of big bands and swing in the years following World War II was attributable not to changing musical tastes but to the imposition in 1944 of a 30% “cabaret tax” (later a slightly less ruinous 20%) on all receipts at establishments offering live performances and in which dancing was permitted.

An exception was made for recorded and purely instrumental music, assuming that no dancing took place. The heyday of bebop was one of the results.

This according to “How the taxman cleared the dance floor” by Eric Felten (The Wall Street journal 18 March 2013, p. A13). Above and below, beneficiaries of the cabaret tax.

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by | April 3, 2013 · 1:00 am

Honeyboy recognized

honeyboy

On a log sheet typed in the 1940s, Alan Lomax identified a man in a 50-second segment of silent color footage shot in Mississippi as “Charles Edwards” (above).

Mystified folklorists have been unable to find further references to Charles Edwards in Lomax’s materials or anyone else’s; but recently two American Folklife Center staff members noticed that he closely resembled a young David “Honeyboy” Edwards, and even played his guitar in the same way; perhaps Lomax had made a simple error.

To verify their theory, they sent screen captures to Honeyboy’s former agent, who shared them with Honeyboy’s stepdaughter. Her verdict: “That’s my daddy!”

This according to “‘That’s my daddy!’: American Folklife Center staff members identify early color film of David ‘Honeyboy’ Edwards” by Stephen Winick (Folklife Center news XXXIII/3–4 [summer/fall 2011] pp. 8–9).

Below, Honeyboy performs in 2005.

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by | November 26, 2012 · 1:00 am

Lloyd Miller and Oriental jazz

A multi-instrumentalist and multi-linguist who has lived and performed in Tehran, Paris, Geneva, Brussels, Stockholm, and Frankfurt, Dr. Lloyd Miller has been fusing jazz and world music since the early 1960s.

The California native finds that the modal music of Asia is completely compatible with the African American tradition. “It is all the same musical system,” he says. “The same spirit, the same feeling, the same notes, and some of the same melodic patterns and repetitive and mirroring phrases.”

Long documented only by rare recordings, Miller’s music can now be heard in the compilation A lifetime of Oriental jazz (Jazzman JMANCD 208).

This according to “Jazz in an unfamiliar key: The wanderings of Lloyd Miller” by Francis Gooding (The IAJRC Journal XLIV/2 [June 2011] pp. 9–13]). Below, a compilation of Miller’s broadcasts.

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by | October 24, 2012 · 1:00 am

Gnawa jazz

The Gnawa ma’llem (spirit master) Abdellah El-Gourd and the African American jazz pianist Randy Weston met in El-Gourd’s native Tangier in the early 1970s; over the next 30 years their interactions transformed their lives.

They recognized a common thread in slavery, as the Gnawa were originally sub-Saharan peoples who were mainly brought to Morocco as slaves. The two men collaborated musically, and Weston’s music was deeply influenced by the experience.

For El-Gourd, the great figures in jazz—both historical and contemporary—became symbolic ancestors; their portraits hang in his home next to those of Gnawa elders. Also due to his Western encounters, El-Gourd realized the importance of documenting his local laylaẗ tradition, a project that possesses him in a way that may be compared to the spirit possession of the laylaẗ ceremony itself, and which resonates with the way that Gnawa music has possessed and is possessed by the West.

This according to “Possessing Gnawa culture: Displaying sound, creating history in an unofficial museum” by Deborah Kapchan (Music & anthropology: Journal of musical anthropology of the Mediterranean 7 [2002]). Below, a brief interview with El-Gourd.

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by | September 26, 2012 · 1:00 am

Jazz and globalization

 

The music of the South Korean vocalist Na Yun-seon may be understood as challenging which sounds may be classified as jazz, and who may be included in its audiences.

Na may also be seen as negotiating the increasing freedom of jazz that stems from the proliferation of media globalization to imagine new interrelations between the political and economic hierarchies that influence the flow of such media objects. She thereby addresses a tension fundamental to the dynamics of globalization.

This according to “Jazz at large: Scapes and the imagination in the performances of Moses Molelekwa and Nah Youn-Sun” by  Jan Harm Schutte (Jazz research journal IV/1 [May 2010] pp. 43–56). Below, Na’s Calypso blues exemplifies some of the challenges that she proposes.

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by | September 20, 2012 · 1:00 am

The Jazz Baron

 

Known in Denmark and New York as The Jazz Baron because of his noble lineage, Timme Rosenkrantz (1911–1969) was a journalist, author, concert and record producer, broadcaster, and entrepreneur with a consuming passion for jazz and little head for business.

The first European journalist to cover the jazz scene in Harlem, he recorded jazz musicians in his midtown apartment, organized his own jazz band, and ran a record shop with his life companion, the journalist and singer Inez Cavanaugh.

A good friend of the jazz impresario John Hammond, Rosenkrantz became the James Boswell of the Harlem jazz scene. Duke Ellington, Art Tatum, Coleman Hawkins, Billie Holiday—there wasn’t a New York jazz musician unknown to “Honeysuckle Rosenkrantz”, as he was christened by Fats Waller.

This according to Harlem jazz adventures: A European baron’s memoir, 1934-1969 (Lanham: Scarecrow Press, 2012). Below, a 1968 recording by Rosenkrantz of Cavanaugh accompanied by Mary Lou Williams, with photographs from his collection.

Related article: John Abbott, jazz photographer

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by | April 3, 2012 · 1:00 am

Bumble boogie

Bee imagery has long been a prominent element in song titles and lyrics. Bumble boogie: 100 years of bee imagery in American sound recordings—A discography by William L. Schurk and B. Lee Cooper (Popular music and society XXXIV/4 [October 2011] pp. 493–502) explores several bee themes featured in more than 200 commercial recordings released in the U.S. during the past century.

Themes cited include references to scent, terms of endearment, analogies to bee-related structures and hive-oriented treasures, allusions to romance, sexuality and reproduction, and fears of physical pain and emotional rejection. The discography features recordings released over the past ten decades either as singles (45 or 78 rpm records) or as songs compiled in albums (33⅓ rpm records) or on compact discs.

Below, the sublime Muddy Waters with his classic Honey bee.

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