Showing posts with label Eric Schultz's posts. Show all posts
Showing posts with label Eric Schultz's posts. Show all posts

The Day the Archives Walked in the Door

Eric B. Schultz

Alan Lomax (left) with Richard Queen of Soco
Junior Square Dance Team at the Mountain
Music Festival, Asheville, North Carolina,
mid century. Courtesy of the Library of Congress.
I loved Randall’s latest post, which mixed music and archives, and reminded me how tricky it can be to capture and preserve historic “sound.”  It also brought to mind the story of Alan Lomax (1915-2002), one of America’s great music folklorists and archivists.  From 1937 to 1942, Lomax was a director in the newly-formed Archive of Folk Song in the Library of Congress, eventually collecting and preserving thousands of important and unique field recordings.

In 1938, Lomax sat Jelly Roll Morton (Ferdinand Joseph LaMothe 1890-1941) down in a small auditorium at the Library and asked him if he knew how to play “Alabama Bound.”  Morton was in the twilight of his career, many years removed from his formative days in New Orleans, and prone to invention—including a birthday that made him old enough to have, as he proclaimed, “invented jazz.”  Lomax was skeptical of Morton in particular and of jazz in general, which he saw at the time as a destructive force threatening to overwhelm his beloved American folk music. 

Morton began playing “Alabama Bound” and Lomax was stunned, saying later that Morton “played me the most beautiful ‘Alabama Bound’ that I had ever heard.” 

Recognizing suddenly the talent that had walked into his archives, Lomax charged up-stairs, secured fifty blank aluminum discs from his boss, the Chief of the Music Division, grabbed a bottle of whiskey in his office to place on Morton’s piano for motivation, and returned to the auditorium.  Lomax’s next question, “Jelly Roll, where did you come from and where did it all begin?” would result in over twelve hours of recordings that included tales of New Orleans, names of the many musicians Morton remembered (or wanted us to think he remembered), and wonderful, marvelous music.  The recordings today can be purchased in an award-winning CD boxed set, or on-line in digital form.

Those who listen will know that Morton was not only a fount of knowledge and a gifted musician, but most appreciative of the whiskey, commenting throughout his interviews on its high quality.  (Ah, for the days when one could grab a loose bottle of whiskey from his office for the unexpected guest.)

The following year, Frederic Ramsey and Charles Edward Smith published Jazzmen, the essential building block for much of the written jazz history to follow.  Interviewing “every living jazz musician who could contribute factual material,” the authors collected stories and first-hand accounts, all of which turned out to be colorful and instructive, and some of which even turned out to be true.  They were diligent in their quest, moving from “the dives of Harlem, Chicago and New Orleans, to the rice fields of Louisiana, to Storyville, the now legendary red-light district of New Orleans, to reform schools, even to the last stopping place of at least two jazz pioneers, a hospital for the insane.”  In particular, they located and relied heavily upon Willie Geary “Bunk” Johnson, a brilliant early New Orleans cornetist who was rediscovered driving a truck for $1.75 a day during rice season in Louisiana, and nearly starving the rest of the year. 

It was the creation of this oral history by Ramsey and Smith that also led to the rediscovery of “King” Buddy Bolden, acknowledged by some of the very early New Orleans musicians as the first to play music that would come to be called jazz.  Morton’s famous assessment of Bolden: he was “the blowingest man since Gabriel.”

It seems clear from Lomax’s writings that in 1938 jazz had not yet attained status as a great American art form.  By 1950, however, he had begun to appreciate its power, writing, “Perhaps nothing in human history has spread across the earth so far, so fast as this New Orleans music.  Thirty years after its genesis it was as popular and understandable in New York, Paris, Prague, and Shanghai as in its own hometown.”

Thanks to Lomax’s fine ear and musical open-mindedness, and Morton’s superb rendition of “Alabama Bound,” we can download today on iTunes (speaking of things that spread rapidly across the earth!) Jelly Roll’s history and recordings of the great American art form.  Then, unlike Randall’s “cold basements with little sunlight,” we can sit in our sunny family rooms or apartments and enjoy selections from one of America’s finest musical archives.

Christmas Creep and Other Joyous Holiday Traditions

Eric B. Schultz

Not long ago, a friend sent me a video which featured a new holiday character, “Pumpkin-Headed Turkey Claus,” with a note saying how appalled he was with the way retailers had hijacked
the holidays.

I’m pretty jaded myself by holiday retailers. But even I’ve winced a few times this fall.  There was the Christmas wrapping-paper sale I stumbled upon in mid-October, for example, and the recent news that many large retailers would be opening their doors at 8 or 9 p.m. on Thanksgiving evening.  (Who’s going to eat cold turkey sandwiches with me?)  Now, I’d been introduced to the Pumpkin-Headed Turkey Claus offering proof positive that Halloween, Thanksgiving, and Christmas had finally been smashed together into the twisted wreckage of one long retail extravaganza.

Remember the time when Christmas was simple and less commercial, when you could step out of your door into a Currier and Ives print.  No?  How about a $29 Thomas Kinkade “Memories of Christmas” print?  Precisely.  One of the greatest of all holiday traditions is recalling a holiday season—historian Stephen Nissenbaum reminds us in his superb book, The Battle For Christmas—that never existed at all.


Commercial Christmas presents were already common in America by the 1820s, Nissenbaum writes, and in 1834 a letter to a Boston Unitarian magazine complained about aggressive advertising and the fact that “everybody gives away something to somebody,” turning the holiday into a source of bewilderment.  In 1850 when Harriet Beecher Stowe wrote her Christmas story, readers could identify with the character who groaned, “Christmas is coming in a fortnight, and I have got to think up presents for everybody!  Dear me, it’s so tedious!”*  Just a few years before, Philadelphia’s confectioners had begun displaying huge cakes in their shop windows a few days before Christmas, actively competing for customers.

Professor Nissenbaum also reminds us that the figure of Santa Claus, all but invented in the early nineteenth century, was first employed to sell Christmas goods in the 1820s.  By the 1840s the jolly old chief of elves had become a common commercial icon.  Christmas had turned into “the thin end of the wedge by which many Americans became enmeshed in the more self-indulgent aspects of consumer spending.”

Few technologies would have a greater impact on Christmas and consumerism than the railroad.  In The Search for Order, Robert Wiebe tells us that it was two great explosions of railroad construction following 1879 and 1885 that, combined, produced hundreds of miles of feeder line designed to connect countless American towns—once isolated communities—into a single, massive, national distribution system.  This was aided by agreement on coordinated time zones in 1883, and a standard railroad gauge largely adopted by 1890. 

Retailers heard the whistle and jumped on board.  In 1872, Aaron Montgomery Ward produced his first mail-order catalogue, in 1874 Macy’s presented its first Christmas display, and in 1888 the first Sears catalog was published.  By 1890 many Americans were trading Christmas cards (thanks to affordable imports), and Santa had gone from icon to messenger, his arrival defining the holiday for many children.   Mass distribution had become a reality, though Santa might have felt more at home in a boxcar than a sleigh.

In November 1924, editor and journalist Samuel Strauss (1870-1953) penned “Things Are in the Saddle” for the Atlantic Monthly, an essay that addressed head-on the issue of American consumerism (or what he termed “consumptionism”, i.e.—the science of compelling men to use more and more things). “Something new has come to confront American democracy,” Strauss sounded the alarm.  “The Fathers of the Nation did not foresee it.”  And then he asked the reader, “What is the first condition of our civilization?  In the final reason, is it not concerned with the production of things?  It is not that we must turn out large quantities of things; it is that we must turn out ever larger quantities of things, more this year than last year?” Writing in the month leading up to Christmas, Strauss concluded, “The problem before us today is not how to produce the goods, but how to produce the customers.”

What had happened, he concluded with some pain, was that the American citizen had become the American consumer.  Civic duty now meant buying goods as fast as the great machines of industry could produce them, and the great trains of industry could deliver. 

Strauss implicitly understood that the relationship between our year-end holidays and merchant needs has always been incestuous.  While the Pumpkin-Headed Turkey Claus didn’t exist in 1939, for example, President Franklin Roosevelt most certainly did.  When merchants complained that a late Thanksgiving (on November 30) would reduce the number of shopping days before Christmas, he gladly changed the date.   The Thanksgiving Proclamation of 1939 declared the date of the holiday to be not the last, but the second-to-last Thursday of the month.

That same year, Robert L. May created Rudolph the Red-Nosed Reindeer for Montgomery Ward.   And, of course, it’s just a lucky coincidence that 1947’s Miracle on 34th Street wove Santa Claus, Christmas, Macy’s Thanksgiving Day Parade, and the company’s flagship store into one happy story.  In 1966, another of our beloved holiday classics, It’s the Great Pumpkin, Charlie Brown, frankensteined Christmas and Halloween when Linus sat in the most sincere of pumpkin patches, waiting for the Great Pumpkin to arise and deliver toys to all the boys and girls.  In fact, you might remember that it was in yet another Peanuts special, It's the Easter Beagle, Charlie Brown, when the kids are disgusted to find Christmas store displays in the middle of April and a sign warning that there are only 246 days left until Christmas.

I don’t mean to sound like the Grinch, but hopefully your children have talked you into purchasing tickets (at $115 per seat) to his live holiday show by now.

In any event, Stephen Nissenbaum, Samuel Strauss, and Robert May all remind us that we come by the “Ho-gobble, gobble” of Pumpkin-Headed Turkey Claus honestly, one in a long line of characters that has contributed to what is now called “Christmas Creep.”  We’ve even developed an entire vocabulary around the launch of retail Christmas, including Grey Thursday, Black Friday and Cyber Monday.  It is the very reason you can hear David Bowie and Bing Crosby singing "The Little Drummer Boy" long before the jack-o-lantern on your front porch goes soft and mealy.

Columnist Yvonne Abraham wrote recently in the Boston Globe that she was shocked to find a house adorned in Christmas lights on the first week of November, and “the red snowman cups at Starbucks came out on Nov. 1. Ditto the elves on shelves at CVS. The wall-to-wall carols weren’t far behind.”  Indeed, global warming scientists warn us that our lawns are moving the equivalent of 6 feet south every year due to climate change.  It seems the Pumpkin-Headed Turkey Claus is here to warn us that Christmas is moving right before our eyes as well, a few hours earlier every year—a cultural movement that is nearly 200 years old and just as traditional as Old St. Nick himself.