Louis Armstrong, GOAT?

The Video/Audio below is an excerpt from the fifth show of my radio series Voices and Freedoms: A History of Jazz, based on my 1976 book of the same name.  The 16-part series played across the nation for five years in the late 70’s/early 80’ and holds its relevance—or is even more so—today than it was back then.  The excerpts present about 6 to 10 minutes of the original 30-minute broadcasts. The show below is at 9:20 because at the end we play all of the remarkable “West End Blues.” The link above takes you to information about the book and our plans to re-release it and provide access to the full-length original shows. Go HERE for a complete list of shows and links to all excerpts. 

 

Today there’s lots of GOAT talk: who’s the Greatest Of All Time in basketball, Country Music, cooking, etc. etc.  It may surprise some to name Louis Armstrong the Greatest Of All Time in jazz, simply because so many know him mainly for his later offerings: “Hello, Dolly,” “Mack the Knife,” “It’s A Wonderful World,” plus his big-eyed mugging.  He was born, legend has it, on July 4, 1900, though it was probably more like August 4, 1901.  The iconic July 4th date, however, goes better with how much he meant to the early formation of jazz and its latter success in American culture.  He was jazz’s first great soloist and perhaps the music’s greatest ambassador.  His singing, too, was nearly as influential as his playing and helped me further the connection, central to both the book and radio series, that hearing the human voice is crucial to understanding the heart and meaning of jazz.

His late 20’s/early 30’s recordings for Chicago’s Okeh Records maintain connections to jazz’s earliest roots in New Orleans, still maintain its fun and exuberance, but also deepen the music and raise it to a level of art that sets standards even to this day.  No song does this better than “West End Blues,” which you’ll hear all of below, and whose opening cadenza and closing solo so balance each other in structure and emotion that anyone serious about playing jazz studies them over and over.

The humor and mugging that often obscures his supreme artistry comes partly from his seemingly unflagging exuberance, but also from the blues tradition which, as Ralph Ellison wrote, comes from a people “whose need to live despite the dehumanizing pressures of slavery developed an endless capacity for laughing at their painful experiences.” The great Louis Armstrong having to eat on a garbage can out in the alley because the club he was starring in wouldn’t serve him inside.  “It’s A Wonderful World.”  Indeed.  Even this seemingly all-sweetness pop standard carries a double-edged meaning.* Armstrong survived partly by holding experience at arm’s length through that humor.  But it was also by transmuting that pain into great art.  In the excerpt of Show 5 below you’ll hear that humor come out in the scat singing he does on “Heebie Jeebies,” the tune that may have started the whole scat fad in the first place, but the show begins with the more reflective “Blues in the South” before ending with “West End Blues,” an even more reflective piece.  The humor and exuberance are there, but they’re in the background. What comes forward is art’s ability to take on the fragmenting power of pain and make us feel whole again.

* This kind of double meaning comes out of the Black tradition of signifying, which I expand on in Episode Four of a lecture series on Ray Charles. I mention “It’s A Wonderful World” as a possible example of signifying.

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Whitewashing the Great Depression

“How the preeminent photographic record of the period eclipsed people of color and shaped the nation’s self-image.”

This is the subtitle of Sarah Boxer’s article “Whitewashing the Great Depression,” which appeared in The Atlantic, December 2020. Read the full article HERE.  (You may have to subscribe at least to the online Atlantic to read it all—which isn’t a bad thing to do anyway.)  The article is part report on three books: Svetlana Alpers’ Walker Evans: Starting from Scratch), Mary Jane Appel’s Russell Lee: A Photographer’s Life and Legacy), and Sarah Hermanson Meister’s Dorothea Lange: Words and Pictures.  Evans, Lee, and Lange were among the most prominent photographers documenting The Great Depression while working for the Farm Security Administration (FSA) and producing some of the most iconic American photos in the process.

Photo by Russell Lee, 1938

The article’s main message is this: If you look at the roughly 175,000 negatives in the FSA/Office of War Information file, you’ll see that these and a cadre of other talented photographers took plenty of pictures of people of color, but politics got in the way.  The main culprit, at least at first, was their boss, Roy Stryker.  But he’s described as a realist.  “And the reality was that Congress, which controlled the FSA’s funds, was dominated by Southern Democrats, who, as Appel writes in her Lee biographer, were ‘interested in preserving the racial status quo.'”  President Roosevelt feared the Southern Democrats, too, because without them his New Deal programs had little hope of surviving. So, among other things, he wouldn’t back an anti-lynching campaign for fear of losing that base.  “To tug at the Dixiecrats’ heartstrings,” Boxer writes, “Stryker realized that the photographs presented to them had to accentuate white suffering.”  At the time, roughly 90% of the country was white, so under-representing Blacks may have been an attempt at proportional representation. But no group was harder hit than Blacks.  While 25% of whites were unemployed, half of Black Americans were, and they made up more than half of the country’s tenant farmers who were, reports Boxer, “often forced out of work by white ones,” a pattern which held in the North where “whites called for African Americans to be fired from any jobs as long as there were whites out of work.”

Other media also skewed the collective portrait of the Depression’s victims.  Fortune magazine, for example, asked Walker Evans and James Agee for a “record of the daily living and environment of an average white family of tenant farmers,” and when Evans and Agee’s famous Let Us Now Praise Famous Men came out in 1941, pictures of Black Americans were left out.  It took nearly 20 years for some of them to be added back in the book’s second edition.  So Evans, Lange, Lee and many others often flouted orders that Stryker and others gave them.  Lee constantly focused on the downtrodden, giving equal attention to people of color, as did Lange, though FSA leadership instructed her to “focus attention on the plight of white victims” and “to avoid representing instances of interracial sociality.

Photo by Dorothea Lange, 1937

In sum, Boxer writes, “Although the photographers who worked for the FSA took many pictures of people of color—in the streets, in the fields, out of work—the Great Depression’s main victims, as Americans came to visualize them, were white. And this collective portrait has contributed to the misbegotten idea, still current, that the soul of America, the real American type, is rural and white.”  In this present day where many complain about “cancel culture,” it’s important to say that the point is not to cancel out the hardships white Americans endured but to tell a fuller story about what “the real American type” is.  The “real American type” is more complicated, full of color and difference, and realizing that makes more room for everyone—whites certainly included—to appreciate what we have endured together and to try not to make that endurance harder on others than it already is.

Go to the Diversity Training and Teaching page.

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Looking Back Before Moving Ahead

The five-minute VIDEO below is part of an interview I did for NIC News Today with Anne Marie Gerhardt, Director of Communications for the Northern Illinois Conference (NIC) of the United Methodist Church.  This episode was shown a few times at the Annual Conference meeting in early July and attempted to give everyone a sense of what’s been happening with the Anti-Racism Task Force.  “A lot has changed since last year,” Gerhardt begins, “including you coming on as consultant to the ARTF.  Tell us a little bit more about what the highlights were for you.”

It’s summer, a time when things supposedly slow down a little, when we supposedly catch a breath and look back at what we’ve done so we can gear up for moving forward again in the rush of Fall and early Winter.

I was surprised, first of all, at how much was already going on, but two questions became key: 1) how sustainable were all these initiatives, and 2) do people working on all these know what others are doing, and do they all see themselves and their initiatives working together towards one goal, the goal of creating a less racist church, conference, and country?  Both questions are still way up in the air.  My goal before the year is out—and my consultancy is over—is to bring these questions closer to the ground. I’m especially anxious, and hopeful, about the second question. I’m most gratified because I can see people beginning to see themselves as part of one great struggle.

Here’s just one example of how we need to see initiatives working together.  The Clergy Peer Reflection and Engagement Series (CPRES) brings pastors together to study about how the church has been a major source, or at the very least highly complicit, in creating and sustaining racism. They talk about how they can begin to change that, and they form bonds that help them know they’re not alone, that other peers want to become anti-racism leaders.  Every pastor at CPRES, then, should seek to bring the workshop Becoming the Beloved Community to their church. Do they all see this?  Not yet.  But we hope they do soon.  Becoming the Beloved Community seeks to communicate not just essential knowledge about racism to its attendees but also to help create bonds within and between congregations of those who also want to seek a less racist, more just and more equitable world, and support their pastors, to urge them on and have their backs when they bring up the topic and start anti-racist initiatives.  The odds are against those pastors.

At a recent meeting of a committee I chair—the one that produced the Becoming the Beloved Community workshop—we had a consultant in to help us look back before we moved forward.  She shared a study showing that only 20% of church goers wanted to hear more about racism. 80% did not. On the other hand, of those actively seeking out a church, 80% wanted to hear more about racism, while only 20% did not.  The church, in other words, is profoundly out of balance with what much of the outside world is looking for. That’s only one reason I repeat, in closing, what I’ve said many times: IF we work hard, we might see a less racist U.S. in 40 to 100 years. I’m still hopeful, but many days it seems that the 100-year mark is also way too hopeful.  And note that I’m only saying less racist, not racism free.  Still, that’s something to fight for.

Go HERE to see my draft proposal for a main page on anti-racism work for the NIC website. Here you’ll see my vision in graphic form for gathering all components of anti-racism work together so everyone can begin to see the big picture and begin to feel that we’re in one great struggle together.  Eventually, people will be able to click on a link to find out more about each initiative, program, fellowship or committee listed.

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