Organist-Led Community Singing in the American Picture Palace, 1925–1933 Esther Marie Morgan-Ellis 2013
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ABSTRACT Organist-Led Community Singing in the American Picture Palace, 1925–1933 Esther Marie Morgan-Ellis 2013 uring the 1920s, most urban Americans participated in community D singing at least once a week. They did so at the local picture palace, a multimedia venue that combined motion pictures with live entertain- ment. These stately theaters, found in cities across the nation after 1913, represented the cultural acceptance of motion pictures as a form of entertainment suitable for the middle class. Since 1905, films exhibited in urban nickelodeon theaters had been attracting a working-class audience. To counteract negative associations between the motion picture and its rough clientele, picture-palace exhibitors offered their patrons every luxury, including air conditioning, comfortable lounges, glamorous décor, and complimentary child care. Individual theaters replicated the architecture and ornamentation of famous palaces, opera houses, and hotels, while the attentive service made visitors feel like European nobility. Among the luxuries in store for the visitor was a diverse program of live enter- tainment, including an overture, an organ solo, and a stage show. The overture was presented by the house orchestra, while the stage show featured guest artists and local favorites, most of whom performed in costume before an elaborate set. Audience Abstract singing was sometimes led by stage performers or band leaders, or by sing-along films (popular throughout the ’20s and ’30s). Most of the time, however, community singing was led by the organist. The term “organ solo” is the trade designation for the portion of the show over which the organist had complete control. The organist could use his ten minutes in a variety of ways, but in many theaters the organ solo was dedicated to community singing. The organist used lantern slides to project song lyrics onto the movie screen. He also used slides to communicate with his patrons. Community singing was practiced in theaters across the country, but it was not welcome in “class” picture houses that offered highbrow entertainment. In addition to this, trade-press commentators criticized the practice and listed reasons for which it should be abolished. Apologists noted that, while community singing did not utilize the talents of the organist or the capabilities of the organ, it was loved by audiences and would not disappear until it fell out of favor. An organist who practiced community singing crafted his presentation style based on the theater’s location. An organist in a downtown house tried to appeal to a broad audience and did not expect any one patron to attend regularly. A neighborhood organist, on the other hand, had to develop a committed local patronage in order to keep the theater in business. To do so he would encourage community spirit and become involved in local affairs. He might also form an “organ club,” which he could use as a basis to admit members, invite requests, and recognize individual patrons as a part of his solo. Community singing was a popular form of entertainment, but it served other needs of the film and music industries as well. To begin with, it was an important vehi- cle for song plugging in the 1920s and ’30s, and music publishers provided organists with free slides to ensure that their latest songs received exposure. This arrangement benefitted both parties. The publishers received cheap advertising that was particu- larly effective, for movie patrons not only heard the songs but actually sang them. The organist in turn was spared a great deal of work in preparing his solo. The attractive Esther M. Morgan-Ellis slides provided by publishers not only included song lyrics but also narratives, jokes, and illustrations. Exhibitors, on the other hand, used community singing to police the behavior of their audiences. Organists and theater managers noticed that patrons were more polite to one another after engaging in community singing. They also observed that patrons who had participated exuberantly in community singing were more likely to enjoy the remainder of the program, including the stage show and feature film. The role of the organist, and therefore the role of community singing, changed enormously with the introduction of film sound. Exhibitors began to wire their theaters for sound in the late 1920s, and most musicians lost their jobs as a result. Organists were only retained in the largest and most important picture palaces, where they were valued as the last human element in an increasingly mechanized program. Community singing gave the sound-era patrons a rare opportunity to make noise. Participatory culture in the movie theater, however, declined throughout the 1930s. Organist-Led Community Singing in the American Picture Palace, 1925-1933 A Dissertation Presented to the Faculty of the Graduate School of Yale University in Candidacy for the Degree of Doctor of Philosophy by Esther Marie Morgan-Ellis Dissertation Director: James Hepokoski May 2013 © 2013 Esther M. Morgan-Ellis This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc-nd/3.0/ or send a letter to Creative Commons, 444 Castro Street, Suite 900, Mountain View, California, 94041, usa. CONTENTS List of Figures iv Acknowledgments vii 1 Introduction 1 Why the Picture Palace? 1 Influences on Picture-Palace Community Singing 8 The Illustrated Song 9 The Community Singing Movement 16 Sources 25 2 A Visit to the Oriental 30 Balaban & Katz and Picture-Palace Exhibition 32 The Oriental Theater in Chicago 42 The Program on October 18, 1927 58 Henry A. Keates and his Organ Solo 62 Paul Ash and the Stage Show 68 The Feature Film 84 3 Community Singing During the Organ Solo 85 Community Singing Enters the Picture Palace 85 The Organ Solo 87 The Theater Organ 89 The Popularity of Community Singing 91 Repertoire and Tone 93 Projecting the Lyrics 101 i Contents Presenting the Sing 114 Self-Presentation 120 Effects on the Audience 121 The Audience Perspective 123 4 Community Singing and the “Class House” 126 Trade-Press Debates about Community Singing 128 The Brooklyn Paramount 131 Stuart Barrie and the Brooklyn Style 139 Henry Murtagh and Opening Night 141 Bob West and the Public Address System 146 The New York Paramount 150 5 Community Singing and Local Outreach 169 The Chicago Harding 171 Introduction 171 Early Organ Solos 179 Meikel Develops the Organ Club 182 Features of the Organ Club 185 Organ Solos at the Harding 187 Meikel’s 5,000th Performance 200 The Spread of the Organ Club Idea 203 Epilogue: A Word from Meikel 207 Children’s Matinees 208 Introduction 208 The Crandall Chain in Washington, dc 211 Fox’s Matinee Programs 217 6 The Advent of Sound 220 Sound and the Theater Musician 222 Sing-Along Films 228 Master Art and the Decline of Theater-Organist Culture 230 Fleischer in the Sound Era 233 Participation? 241 ii Esther M. Morgan-Ellis Appendix: Tables of Organists and Theaters 247 Bibliography 278 Periodicals 278 Collections 278 Primary Sources 279 Secondary Sources 283 iii LISTOFFIGURES 1 Introduction 1.1 Advertisement featuring organist Eddie Meikel 7 1.2 Scott & Van Altena song slides for “It’s You, Pal” 10 1.3 Photograph of community singing organizer Mrs. Armand Car- rol 22 2 A Visit to the Oriental 2.1 Balaban & Katz advertisement for theater air conditioning 37 2.2 The marquee of the Oriental theater 41 2.3 The Rapp & Rapp skyscraper which contains the Oriental the- ater 44 2.4 The lobby of the Oriental 47 2.5 The “water bearers” frieze in the Oriental 48 2.6 The main foyer of the Oriental 49 2.7 Details from the auditorium of the Oriental 51 2.8 The auditorium of the Oriental 54 2.9 Seating in the auditorium of the Oriental 57 2.10 A Variety advertisment for Paul Ash 60 2.11 Photograph of organist Henri A. Keates 63 2.12 Exhibitors Herald and Moving Picture World advertisement for or- ganist Henri A. Keates 64 2.13 Photograph of band leader Paul Ash 69 2.14 A Variety advertisment for Jack North 76 2.15 “My Blue Heaven” advertisement 79 3 Community Singing During the Organ Solo 3.1 Song slide: “Heigh-Ho,” parody 96 iv List of Figures 3.2 Song slide: “Cecilia,” lisping version 96 3.3 Song slide: tongue twister introduction 97 3.4 Song slide: “A Sailboat in the Moonlight,” parody 98 3.5 Song slide: whistled version introduction 99 3.6 Song slide: “Sweet Sue—Just You,” hummed version 99 3.7 Song slide: clapping instructions 100 3.8 Advertisement for organ novelties created by Jimmy Savage 102 3.9 Advertisements for other organ novelties 102 3.10 Song slide: “On Moonlight Bay,” typewritten 103 3.11 Advertisements for slides released by music publishers 105 3.12.1 Song slides: “On the Tamiami Trail,” complete publisher’s set part 1 106 3.12.2 Song slides: “On the Tamiami Trail,” complete publisher’s set part 2 107 3.13 Song slide: singing instructions 109 3.14 Song slide: singing encouragement 109 3.15 Song slide: “I’m Always Chasing Rainbows” introduction 110 3.16 Advertisements for Song Car-Tunes published in Exhibitors Her- ald 113 3.17 Song slide: “argument” instructions 115 3.18 Song slide: “Let Me Call You Sweetheart,” singing instructions 117 3.19 Song slide: “Let Me Call You Sweetheart,” special version 117 3.20 Song slide: modulation warning 118 3.21 Song slide: “Daisy Bell,” graphic puzzle 118 3.22 Song slide: “Sweet Adeline,” graphic puzzle 119 4 Community Singing and the “Class House” 4.1 The Rapp & Rapp skyscraper which contained the Brooklyn