The Deep River Quartet and the Netherland's Vocal Harmony Legacy
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Southern Black Gospel Music: Qualitative Look at Quartet Sound
LIBERTY UNIVERSITY SOUTHERN BLACK GOSPEL MUSIC: QUALITATIVE LOOK AT QUARTET SOUND DURING THE GOSPEL ‘BOOM’ PERIOD OF 1940-1960 A THESIS SUBMITTED TO THE FACULTY OF THE SCHOOL OF MUSIC IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN ETHNOMUSICOLOGY BY BEATRICE IRENE PATE LYNCHBURG, V.A. April 2014 1 Abstract The purpose of this work is to identify features of southern black gospel music, and to highlight what makes the music unique. One goal is to present information about black gospel music and distinguishing the different definitions of gospel through various ages of gospel music. A historical accounting for the gospel music is necessary, to distinguish how the different definitions of gospel are from other forms of gospel music during different ages of gospel. The distinctions are important for understanding gospel music and the ‘Southern’ gospel music distinction. The quartet sound was the most popular form of music during the Golden Age of Gospel, a period in which there was significant growth of public consumption of Black gospel music, which was an explosion of black gospel culture, hence the term ‘gospel boom.’ The gospel boom period was from 1940 to 1960, right after the Great Depression, a period that also included World War II, and right before the Civil Rights Movement became a nationwide movement. This work will evaluate the quartet sound during the 1940’s, 50’s, and 60’s, which will provide a different definition for gospel music during that era. Using five black southern gospel quartets—The Dixie Hummingbirds, The Fairfield Four, The Golden Gate Quartet, The Soul Stirrers, and The Swan Silvertones—to define what southern black gospel music is, its components, and to identify important cultural elements of the music. -
Aint Gonna Study War No More / Down by the Riverside
The Danish Peace Academy 1 Holger Terp: Aint gonna study war no more Ain't gonna study war no more By Holger Terp American gospel, workers- and peace song. Author: Text: Unknown, after 1917. Music: John J. Nolan 1902. Alternative titles: “Ain' go'n' to study war no mo'”, “Ain't gonna grieve my Lord no more”, “Ain't Gwine to Study War No More”, “Down by de Ribberside”, “Down by the River”, “Down by the Riverside”, “Going to Pull My War-Clothes” and “Study war no more” A very old spiritual that was originally known as Study War No More. It started out as a song associated with the slaves’ struggle for freedom, but after the American Civil War (1861-65) it became a very high-spirited peace song for people who were fed up with fighting.1 And the folk singer Pete Seeger notes on the record “Waist Deep in the Big Muddy and Other Love Songs”, that: "'Down by the Riverside' is, of course, one of the oldest of the Negro spirituals, coming out of the South in the years following the Civil War."2 But is the song as we know it today really as old as it is claimed without any sources? The earliest printed version of “Ain't gonna study war no more” is from 1918; while the notes to the song were published in 1902 as music to a love song by John J. Nolan.3 1 http://myweb.tiscali.co.uk/grovemusic/spirituals,_hymns,_gospel_songs.htm 2 Thanks to Ulf Sandberg, Sweden, for the Pete Seeger quote. -
Paper for B(&N
International Journal of Humanities and Social Science Vol. 9 • No. 9 • September 2019 doi:10.30845/ijhss.v9n9p4 Biographies of Two African American Women in Religious Music: Clara Ward and Rosetta Tharpe Nana A. Amoah-Ramey Ph.D. Indiana University Department of African American and African Diaspora Studies College of Arts and Sciences Ballantine Hall 678 Bloomington IN, 47405, USA Abstract This paper‟s focus is to compare the lives, times and musical professions of two prominent African American women— Clara Ward and Rosetta Thorpe — in religious music. The study addresses the musical careers of both women and shows challenges that they worked hard to overcome, and how their relationship with other musicians and the public helped to steer their careers by making them important figures in African American gospel and religious music. In pursuing this objective, I relied on manuscripts, narratives, newspaper clippings, and published source materials. Results of the study points to commonalities or similarities between them. In particular, their lives go a long way to confirm the important contributions they made to religious music of their day and even today. Keywords: African American Gospel and Religious Music, Women, Gender, Liberation, Empowerment Overview This paper is structured as follows: It begins with a brief discussion of the historical background of gospel and sacred music. This is followed by an examination of the musical careers of Clara Ward and Rosetta Thorpe with particular attention to the challenges they faced and the strategies they employed to overcome such challenges; and by so doing becoming major figures performing this genre (gospel and sacred music) of music. -
Alan Lomax Collection (AFC 2004/004): Radio Programs
American Folklife Center, Library of Congress Alan Lomax Radio-Related Materials, 1939–1969: A Guide Todd Harvey (2016) Contents Introduction .................................................................................................................................................. 3 Source Collections ......................................................................................................................................... 4 CBS (1939-1945) ............................................................................................................................................ 6 Radio Research Project ............................................................................................................................... 25 BBC (1943-1944) ......................................................................................................................................... 28 Armed Forces Radio Service (1945?) .......................................................................................................... 29 Mutual (1947-1949) .................................................................................................................................... 30 BBC (1951-1957) ......................................................................................................................................... 34 NBC (undated) ............................................................................................................................................. 39 U.S. Department of Health -
Extra Special Supplement to the Great R&B Files Includes Updated
The Great R&B Pioneers Extra Special Supplement to the Great R&B Files 2020 The R&B Pioneers Series edited by Claus Röhnisch Extra Special Supplement to the Great R&B Files - page 1 The Great R&B Pioneers Is this the Top Ten ”Super Chart” of R&B Hits? Ranking decesions based on information from Big Al Pavlow’s, Joel Whitburn’s, and Bill Daniels’ popularity R&B Charts from the time of their original release, and the editor’s (of this work) studies of the songs’ capabilities to ”hold” in quality, to endure the test of time, and have ”improved” to became ”classic representatives” of the era (you sure may have your own thoughts about this, but take it as some kind of subjective opinion - with a serious try of objectivity). Note: Songs listed in order of issue date, not in ranking order. Host: Roy Brown - ”Good Rocking Tonight” (DeLuxe) 1947 (youtube links) 1943 Don’t Cry, Baby (Bluebird) - Erskine Hawkins and his Orchestra Vocal refrain by Jimmy Mitchell (sic) Written by Saul Bernie, James P. Johnson and Stella Unger (sometimes listed as by Erskine Hawkins or Jmmy Mitchelle with arranger Sammy Lowe). Originally recorded by Bessie Smith in 1929. Jimmy 1. Mitchell actually was named Mitchelle and was Hawkins’ alto sax player. Brothers Paul (tenorsax) and Dud Bascomb (trumpet) played with Hawkins on this. A relaxed piano gives extra smoothness to it. Erskine was a very successful Hawkins was born in Birmingham, Alabama. Savoy Ballroom ”resident” bandleader and played trumpet. in New York for many years. -
The Musical Roots of Doo Wop
THE MUSICAL ROOTS OF DOO WOP OVERVIEW ESSENTIAL QUESTION How did Doo Wop develop as a musical genre? OVERVIEW From the beginning, Doo Wop music had what today might be called a DIY or “Do It Yourself” character: it could be performed nearly anywhere — without the need for expensive equipment or special technology — at almost any time by anyone with some singing ability. Years before gaming consoles and cable TV, harmonizing on the street corner or front stoop was an enjoyable way to pass the time, particularly for residents of poorer neighborhoods for whom other forms of entertainment may have been prohibitively expensive. Musical instruments, after all, cost money. Singers replaced backing bands with their voices, supplying full harmonies and even mimicking the sounds of instruments. When Doo Wop emerged as a musical phenomenon in the 1950s, this kind of group singing became part of American popular culture on a bigger scale. Amateur or semi-professional groups were taken off the streets in neighborhoods like Harlem in New York City and put into recording studios. White groups began imitating black groups, and the sounds of Doo Wop were everywhere by the middle of the decade. Doo Wop’s musical and social roots point to a long history of vocal harmony in American culture, particularly in African-American communities. Social singing provided entertainment in barbershops, bars, schools, churches, theaters, and other communal spaces. Some of the musical precedents students will consider in this lesson include the barbershop quartets that flourished from the 1890s through World War I; the Pop vocal groups such as the Mills Brothers that topped the charts in the 1920s, 30s, and 40s; and the Gospel singers who made harmonizing a spiritual practice throughout the early twentieth century. -
How They Got Over: a Brief Overview of Black Gospel Quartet Music
How They Got Over: A Brief Overview of Black Gospel Quartet Music Jerry Zolten October 29, 2015 Jerry Zolten is Associate Professor of Communication Arts & Sciences, American Studies, and Integrative Arts at the Penn State-Altoona. his piece takes you on a tour through black gospel music history — especially the gospel quartets T — and along the way I’ll point you to some of the most amazing performances in African American religious music ever captured on film. To quote the late James Hill, my friend and longtime member of the Fairfield Four gospel quartet, “I don't want to make you feel glad twice—glad to see me come and glad to see me go.” With that in mind I’m going to get right down to the evolution from the spirituals of slavery days to the mid-twentieth century “golden age” of gospel. Along the way, we’ll learn about the a cappella vocal tradition that groups such as the Fairfield Four so brilliantly represent today. The black gospel tradition is seeded in a century and a half of slavery and that is the time to begin: when the spirituals came into being. The spirituals evolved out of an oral tradition, sung solo or in groups and improvised. Sometimes the music is staid, sometimes histrionic. Folklorist Zora Neale Hurston famously described how spirituals were never sung the same way twice, “their truth dying under training like flowers under hot water.”1 We don’t know the names of the people who wrote these songs. They were not written down at the time. -
S, Cal E Ate Ns
120731bk Golden 17/3/04 11:43 PM Page 2 1. Golden Gate Gospel Train 2:39 10. When The Saints Go Marching Home 2:16 18. Blind Barnabas 2:11 22. Time’s Winding Up 2:51 (Traditional) (Traditional) (Willie Johnson) (Traditional) Bluebird B 7126, mx 011931-1 Bluebird B 7897, mx 024367-1 With unknown, drums With unknown, drums Recorded 4 August 1937, Charlotte N.C. Recorded 10 August 1938, New York OKeh 6345, mx 30549-2 OKeh 6238, mx 30284-2 2. Gabriel Blows His Horn 2:28 11. You’d Better Mind 2:55 Recorded 25 May 1941, New York Recorded 18 April 1941, New York (Traditional) (Traditional) 19. He Never Said A Mumblin’ Word 3:23 Unaccompanied vocals except as noted. Bluebird B7126, mx 011932-1 Bluebird B 8348, mx 042908-1 (Traditional) Recorded 4 August 1937, Charlotte N.C. Recorded 6 October 1939, New York OKeh 6529, mx 31850-1 Tracks 1-15 3. Preacher And The Bear 2:52 12. What A Time 2:30 Recorded 3 December 1941, New York As THE GOLDEN GATE JUBILEE QUARTET: (Traditional) (Traditional) 20. Didn’t It Rain 2:30 Willie Johnson, baritone/leader; Henry Owens, Bluebird B 7205, mx 011935-1 Bluebird B 8286, mx 042900-1 (Traditional) 1st tenor; William Langford, 2nd tenor and Recorded 4 August 1937, Charlotte N.C. Recorded 6 October 1939, New York With unknown, drums guitar on track 15; Orlandus Wilson, bass vocal 4. Take Your Burdens To God 3:20 13. He Said He Would Calm The Ocean 2:50 OKeh 6529, mx 30551-1 Tracks 16-22 (Traditional) (Traditional) Recorded 25 May 1941, New York As THE GOLDEN GATE QUARTET: Bluebird B 7617, mx 018634-1 Bluebird B 8328, mx 049202-1 21. -
Ain't Gonna Study War No More
Det danske fredsakademi 1 Holger Terp: Aint gonna study war no more Ain't gonna study war no more Af Holger Terp Amerikansk gospel, arbejdersang, fredssang. Ophav: Tekst: Ukendt efter 1917. Musik: John J. Nolan 1902. Alternative titler: Ain' go'n' to study war no mo', Ain't gonna grieve my Lord no more, Ain't Gwine to Study War No More, Down by de Ribberside, Down by the River, Down by the Riverside, Going to Pull My War-Clothes og Study war no more A very old spiritual that was originally known as Study War No More. It started out as a song associated with the slaves’ struggle for freedom, but after the American Civil War (1861-65) it became a very high-spirited peace song for people who were fed up with fighting.1 Og den amerikanske folkesanger Pete Seeger noterer på LPen Waist Deep in the Big Muddy and Other Love Songs, at: "Down by the Riverside is, of course, one of the oldest of the Negro spirituals, coming out of the South in the years following the Civil War."2 Men er sangen som vi kender den i dag virkelig så gammel som det påstås, og det uden kildeangivelse? Den tidligst kendte trykte version af Ain't gonna study war no more er fra 1918; mens noderne til sangen er publiceret allerede i 1902 til en kærlighedssang af John J. Nolan.3 1 http://myweb.tiscali.co.uk/grovemusic/spirituals,_hymns,_gospel_songs.htm 2 Tak til Ulf Sandberg for Pete Seeger citatet. 3 http://scriptorium.lib.duke.edu/sheetmusic/b/b03/b0338/ Det danske fredsakademi 2 Holger Terp: Aint gonna study war no more Det danske fredsakademi 3 Holger Terp: Aint gonna study war no more Sangens udviklingshistorie er fundet gennem søgninger i en lang række hovedsagelig ame- rikanske node- og musikdata- baser og gennem læsning af en del hjemmesider, afhandlinger, diskografier og nodebøger. -
“John the Revelator”--The Golden Gate Quartet (1938) Added to the National Registry: 2005 Essay by Kathryn Kemp (Guest Post)*
“John the Revelator”--The Golden Gate Quartet (1938) Added to the National Registry: 2005 Essay by Kathryn Kemp (guest post)* Golden Gate Orchestra, reissue Gospel, as a distinct musical genre, has a long rich history that pre-dates the arrival of enslaved Africans to the English colonies in America. The Negro spiritual, as an art form, was created in “hush arbors”--sacred spaces where people could sing and worship away from the oppression and inhumanity of chattel slavery. The spirituals sprang from the experiences of the African people and share their consciousness of life in Africa and America. These enslaved persons developed a theology to explain the existence of a God who loved them but also allowed them to live in bondage. Their understanding of the God taught in the new religion of the Bible contained stories that gave them hope and faith. Stories about the Hebrew children in Egypt who were liberated by Moses. They heard stories about Jesus the Christ--who gave freedom to all who believed in His name. American folk music derived from this early tradition of Negro spirituals. These songs were the first indigenous musical form developed by people of African origin in America. W.E.B. Du Bois asserts it “remains as the singular spiritual heritage of the nation and the greatest gift of the Negro people.” Negro spirituals moved from “hush arbors” and churches to classrooms when they became part of a musical curriculum in high school and college glee clubs. Arranged spirituals, sung and performed by the Fisk Jubilee Singers (formerly known as the Nashville Singers), popularized the music of people of African ancestry throughout concert halls in American and Europe during the 1890s. -
Atom and Evil Atom Bomb Baby
Atom And Evil Lord, if Atom plays with evil, Jack, he won’t be the first! This gospel song worries about the potential misuse (So true!) of atomic power by an undefined ‘Evil.’ While The Golden Gate Quartet was no doubt referring to a I’m talkin’ ‘bout Atom, and Evil global, metaphoric ‘Evil,’ one without geographic Atom and Evil borders, the U.S. government was busily If you don’t break up that romance soon We’ll all fall down and go boom, boom, (boom), anticipating the inevitable goal of the nation it believed to be the true evil, the USSR. And on that boom! day when the Russians tested their first bomb (August 29, 1949), ‘evil’ would be defined for us by Now Atom is a youngster and pretty hard to handle politicians.., repeatedly. But we better step in and stop that scandal Because if Atom and Evil should ever be wed Lord, then darn near all of us are goin’ to be dead! The Golden Gate Quartet was formed in 1934 in Norfolk, Virginia and is best remembered for (So True) popularizing the ‘jubilee’ style of black gospel. The original line-up for The Gates, as they came to be I’m talkin’ ‘bout Atom, and Evil known, was William Langford (first tenor), Henry Atom and Evil Owens (second tenor), Willie Johnson (baritone) If you don’t break up that romance soon and Orlandus Wilson (bass). The Gates first found We’ll all fall down and go boom, boom, (boom), success on the radio, especially on WBT in boom! Charlotte, North Carolina. -
Woody Guthrie and the Blues
Woody Guthrie Annual, 1 (2015): Wald, “Guthrie and the Blues” Woody Guthrie and the Blues ! Elijah Wald ! ! Most writing on Woody Guthrie focuses on his songwriting, his life, or his politics, but Woody always thought of himself as an all-around musician, singing songs, writing songs, playing country dance music, or whatever else the occasion called for. People don’t tend to talk much about his musicianship, but that was what first attracted me to him and what keeps me coming back to his recordings. Woody’s musical knowledge and skill constantly inform the rest of his work: for example, when he described Sonny Terry’s harmonica playing, the description shows his gift for language and the way he used that gift to make political points, but also his !technical knowledge of the instrument. Sonny Terry blew and whipped, beat, fanned and petted his harmonica, cooed to it like a weed hill turtle dove, cried to it like some worried woman come to ease his worried mind. He … flipped his lip over and across with his tongue sending all of his wind into one hole, straining the reed with too much pressure and making it sound like it had several side tones and tones that dance between. He put the tobacco sheds of North and South Carolina in it and all of the blistered and hurt and hardened hands cheated and left empty, … robbed and left hungry, pilfered and left starving, beaten and left dreaming. He rolled out the trains that the colored hand cannot drive, only clean and wash down.