Listening to the CDs that accompany American Epic, I was brought up short by “La Danseuse” by Delma Lachney & Blind Uncle Gaspard (1929)

So of course I did a Google search, which landed me with this, from Last Forever’s 2013 album, No Place Like Home:

So round and round we go, rediscovering forgotten music and being whirled into explorations of Cajun music. Another that nailed me is Blind Uncle Gaspard’s Sur Le Borde De L’Eau, of which Amanda Petrusich says

Whatever he’s communicating, it’s extra musical. It’s something in the tone of his voice, the way that he’s plays the guitar. It’s extraordinarily sad. When I try to imagine the circumstances that would lead someone to sing this way, it’s devastating.

And here’s Feufollet’s updated version, as full of sadness as the original.

Diverted

A lot of thought and experimenting has gone into the Finding Aids project lately, and I’m discovering how easily I can be diverted from the grander overall scheme of developing orderly summaries by things encountered along the way. Every Thing that one picks up has edges that potentially link to other Things, and I’m sometimes sidetracked by shiny somethings. A few days ago I started to explore the vastnesses of my American music holdings, and so I’m wrestling with the sliding panoply of genres that belong within “Music of the Nacirema” (blues, jazz, old timey, bluegrass, folk, etc. etc.). Pretty much every item spins out into another Story, a facet (or several) of the glorious complexity of a musical landscape that spans more than a century.

The epic of Stagolee is one such: a tale of Shakespearean scope and perennial fascination, based on an incident that took place in St. Louis in 1896, centered on a shooting over a John B. Stetson hat. There are hundreds of variants since the story was first published in 1911. Fred Waring and His Pennsylvanians released an instrumental version in 1923, soon followed by Lovie Austin’s version with words in 1924, Ma Rainey’s (with Louis Armstrong’s cornet) in 1925, and Frank Hutchison’s in 1927. See the Wikipedia article for more detail, and enjoy the variety in these examples:

Some of the quite different but similarly exemplary tunes that surfaced as I wandered in the Blues world are:

Pratt City, is where I was born
Pratt City, is where I was born
If you get to there, you can get your water on

Get full of high‑powered liquor, it's bound to make him scream
Get full of high‑powered liquor, it's bound to make him scream
Going back to Pratt City, if it takes nice and mean

You walk Sandusky, keep your head hung down
You walk Sandusky, keep your head hung down
Don't worry hot papa, I'm driftrack bound

There’s a 1929 version on Spotify:

Pratt City, is where I was born
Pratt City, is where I was born
If you get to there, you can get your water on

Get full of high‑powered liquor, on eighteenth street
Get full of high‑powered liquor, on eighteenth street
Going back to Pratt City, get sick nice and neat

You walk Sandusky, keep your head hung down
You walk Sandusky, keep your head hung down
Don't worry hot papa, I'm driftrack bound

Pratt City girls should do treat you right
Pratt City girls should do treat you right
With those Birmingham girls, drink with you day and night

The last kind words I heard my daddy say
Lord, the last kind words I heard my daddy say
If I die, if I die in the German war
I want you to send my body, send it to my mother, lord
If I get killed, if I get killed, please don't bury my soul
I p'fer just leave me out, let the buzzards eat me whole
When you see me comin' look 'cross the rich man's field
If I don't bring you flour I'll bring you bolted meal
I went to the depot, I looked up at the stars
Cried, some train don't come, there'll be some walkin' done
My mama told me, just before she died
Lord, precious daughter, don't you be so wild
The Mississippi river, you know it's deep and wide
I can stand right here, see my babe from the other side
What you do to me baby it never gets outta me
I may not see you after I cross the deep blue sea

…and see The Ballad of Geeshie and Elvie (John Jeremiah Sullivan)

Lonnie Johnson’s “To Do This, You Got To Know How”

(see how it’s played by Josh Baum)

Ma Rainey’s “Prove It On Me Blues”

Went out last night, Had a bad big fight 
Everything seemed to go on wrong
I looked up, to my surprise
The gal I was with was gone.
Where she went, I don't know
I mean to follow everywhere she goes;
Folks say I'm crooked. I didn't know where she took it
I want the whole world to know.
They say I do it, ain't nobody caught me
Sure got to prove it on me;
Went out last night with a crowd of my friends,
They must've been women, 'cause I don't like no men.
It's true I wear a collar and a tie,
Makes the wind blow all the while
Don't you say I do it, ain't nobody caught me
You sure got to prove it on me.

Say I do it, ain't nobody caught me
Sure got to prove it on me.
I went out last night with a crowd of my friends,
It must've been women, 'cause I don't like no men.
Wear my clothes just like a fan
Talk to the gals just like any old man
Cause they say I do it, ain't nobody caught me
Sure got to prove it on me.

…and see more backstory

Skip James “Hard Times Killing Floor Blues” (original 1931, this version 1967)

Hard times is here and everywhere you go
Times are harder than ever been before
You know that people, they are are driftin' from door to door
But you can't find no heaven, I don't care where they go
People, if I ever can get up off of this old hard killin' floor
Lord, I'll never get down this low no more
When you hear me singin' this old lonesome song
People, you know these hard times can last us so long
You know, you say you had money, you better be sure
Lord, these hard times gon' kill you, just drag on slow

Amanda Petrusich’s Do Not Sell At Any Price: The Wild, Obsessive Hunt for the World’s Rarest 78rpm Records comes as close as anything I’ve read (and I’ve read a lot in this vein) to my own feelings and intuitions about musics, and then extends them into new territory.

With a few notable exceptions, blues music was rowdy and social, and its creators led brash, lustful lives. They drank and roamed and had reckless sex and occasionally stabbed each other in the throat. There was something incongruous about sitting in a dimly lit room, meticulously wiping dust and mold off a blues 78 and noting the serial number in an antique log book. Why not dance or sob or get wasted and kick something over? Some collectors, I knew, did exactly that, but for others, the experience of a rare blues record involved a kind of isolated studiousness, which of course was fine — there’s no wrong way to enjoy music, and I understood that certain contextual or biographical details could help crystallize a bigger, richer picture of a song. But I continued to believe that the pathway that allowed human beings to appreciate and require music probably begins in a more instinctual place (the heart, the stomach, the nether regions). Context was important, but it was never as essential — or as compelling — to me as the way my entire central nervous system involuntarily convulsed
whenever Skip James opened his mouth. (pg 62)

Petrusich interviews a broad array of collectors for their perspectives and personal histories, and has a gimlet-eared instinct for the trenchant quote. Here’s Ian Nagoski on collectors, and more generally on dudes:

It’s dudes hanging out, relating to each other through objects. It’s such a manifestation of dude culture, where guys tend to gather and not talk about their actual lives, if they can avoid it, but instead refer to the engine of their car, or whatever third thing they can talk about. And then through the aesthetics of that, they’ll relate to one another and get a sense of whether somebody is trustworthy or not and if they can actually open up to them. It’s a compensation for all kinds of male skills that are supposed to be present in adolescence that may not be present, so you compensate with other things — the superiority of specialization in some arcane field Science-fiction nerds and baseball-card guys, motorheads. Wanting to talk about your sound system first and your marriage months later. But literally having a shared aesthetic experience of a particular style of speaker could be the foundation of a lifelong, very, very deep male friendship. (pp 184-185)

Among the Great Joys is discovering and reading books that further enlarge what I already know about subjects I’ve been following for a while. As a lifelong collector of fugitive materials and odd bits of knowledge, my own personal landscape of such subjects is pretty well populated, and for some areas the prospect is highly articulated —musics being a case in point. My holdings threaten to overflow shelves and disk space, but there’s always room for more, and any given subdomain is always open for elaboration, via sound, print, video, and my own experiments.

Lately I’ve been reading two books that at first glance might appear to have very little in common: John Eliot Gardiner’s Bach: Music in the Castle of Heaven and Dave Van Ronk’s The Mayor of MacDougal Street: A Memoir. The two are in very different registers: Gardiner’s is über-scholarly and quite long, while Van Ronk is breezy and colloquial. Both are loving recreations of past time and place, full of outward links and references to things and people one already has some familiarity with. Both are significant social/cultural documents all by themselves, and both provoke orgies of listening and further ferretings. I’ll try to tempt you to further explorations of Van Ronk in this post, and save Gardiner for later.

Van Ronk’s perspective on The Great Folk Scare of the early 1960s is Greenwich Village-centric, and sometimes at odds with the Cambridge-centric version that populates Baby, Let Me Follow You Down: The Illustrated Story of the Cambridge Folk Years, but there are many viable versions of those realities. YouTube has lots of Van Ronk, and this clip gives a pretty good taste of what the written memoir is like:

Van Ronk’s book is full of quotable bits, stories and commentary both. For example, he says of jazz ear-training:

…There are people you can’t fool, people who can tell you, “No, that’s not Ben Webster, that’s Coleman Hawkins,” or “That’s not Pres, that’s Paul Quinichette,” and be right every time, and to do that, you can’t just groove with the music. You have to listen with a focus and an intensity that normal people never use. But we weren’t normal people, we were musicians. To be a musician requires a qualitatively different kind of listening… (pg. 10)

On toward the end of the book, Van Ronk offers this summary of the 60s folk era:

In fact, looking back on that period, very little of what got put down had much permanent value. There was a genuine artistic impulse, but the paradigms were flawed, and if you compare it to what was happening on Broadway in the 1930s, that scene was infinitely more creative and important than ours. The forms that were accepted as part of the folk matrix were too limited, both technically and in terms of staying power, and the ideology of the scene allowed for a great deal of sloppiness, which meant that nobody had to push themselves. Most of the songwriters were writing well below their abilities, and people who were capable of learning and employing more complicated harmonies and chord structures confined themselves to 1-4-5 changes. Some of them were enormously talented, but they were like an enormously talented boxer who insists on fighting with one hand behind his back. The result was that we produced a Bob Dylan, a Tom Paxton, a Phil Ochs, a bit later a Joni Mitchell –but we did not produce a Johann Sebastian Bach or a Duke Ellington…(pg 212-213)

I’m anticipating the release of the Coen brothers’ Inside Llewyn Davis a few days hence –it’s rooted in Van Ronk’s book, and I expect to love the film.

So I’m once again plunged into thinking about the ‘folk’ side of my musical interests, though I’m not much closer to a solution to the problem of organizing and interpreting their vastness.