#African American music pioneer

[viraltrendsspot]

Music Legend Quincy Jones Has Passed Away At Age 91

Quincy Jones, the legendary music producer and composer, passed away at the age of 91 on November 3, 2024.

[bitter69uk]

Born on this day: fabulous African American rhythm and blues nightclub chanteuse and transgender pioneer Jackie Shane (15 May 1940 – 21 February 2019). The regal and enigmatic soul diva (who often looked and sounded like a fierce hybrid of Little Richard and Eartha Kitt) originally hailed from Nashville, Tennessee but had to relocate to Canada to find acclaim and acceptance in her adopted city of Toronto, Ontario. Disillusioned with the music industry, by the early 70s Shane retired and vanished off the radar. Luckily, she lived long enough to be re-discovered and embraced by a new generation of admirers as a LGBTQ icon and for her long out-of-print recorded work to be compiled and reissued on CD. (You can listen to the 2017 album Any Other Way on Spotify – and I highly recommend you do!). 

[doyoulikethissong-poll]

Ritchie Valens - La Bamba 1958

"La Bamba" is a Mexican folk song, originally from the state of Veracruz, also known as "La Bomba". The song is best known from a 1958 adaptation by rock and roll pioneer and forefather of the Chicano rock movement Ritchie Valens, which became a Top 40 hit on the US charts. Valens's version is ranked number 345 on Rolling Stone magazine's list of the 500 Greatest Songs of All Time. "La Bamba" has been covered by numerous artists, notably by Los Lobos whose version was the title track of the 1987 film La Bamba, a bio-pic about Valens; their version reached number 1 on many charts in the same year. Their music video won the 1988 MTV Video Music Award for Best Video from a Film.

"La Bamba" is a classic example of the son jarocho musical style, which originated in the Mexican state of Veracruz, and combines Spanish, indigenous, and African musical elements. "La Bamba" likely originated in the last years of the 17th century. The oldest known historical references come from the town of Alvarado, Mexico, where it apparently was performed with an atypically lively rhythm. The oldest recorded version known is that of Alvaro Hernández Ortiz, who recorded the song with the name of "El Jarocho". His recording was released by Victor Records in Mexico in 1938 or 1939, and was reissued on a 1997 compilation by Yazoo Records, The Secret Museum of Mankind Vol. 4.

Ritchie Valens learned the song in his youth. In 1958 he recorded a rock and roll flavored version of "La Bamba", originally released as the B-side of his number-two hit "Donna". His recording of the song was inducted into the Latin Grammy Hall of Fame and the Grammy Hall of Fame. On February 3, 1959, on what has become known as "The Day the Music Died", Valens died in a plane crash in Iowa, an accident that also claimed the lives of fellow musicians Buddy Holly and J.P. "The Big Bopper" Richardson, as well as their pilot. Valens was 17 years old at the time of his death. He was posthumously inducted into the Rock and Roll Hall of Fame, the Rockabilly Hall of Fame, the Native American Music Awards Hall of Fame, the California Hall of Fame, and has a star on the Hollywood Walk of Fame. In 2018, his version of "La Bamba" was selected by the Library of Congress for preservation in the National Recording Registry for being "culturally, historically, or aesthetically significant".

"La Bamba" received a total of 92,2% yes votes!

[jasmancer]

BLACK PUNK CRASH COURSE!!!

BLACK PUNK OGS

Death

X-Ray Spex

Bad Brains

Pure Hell

Fishbone

MODERN BLACK PUNK ARTISTS

Ho99o9

The Muslims

Pleasure Venom

Fuck U Pay Us

Big Joanie

Nova Twins

MORE NAMES TO KNOW

Tina Bell: frontwoman of the band Bam Bam, often called the Godmother of grunge because of its influence. Racism within the scene has led to her influence being pretty extensively erased but her bandmate and lifelong friend Scotty Buttocks has been working hard to counteract that by doing press and preserving their music here. Kurt fucking Cobain was their roadie

Betty Davis: 70s funk rock legend who just recently passed away. Incredibly unique performer that was way ahead of her time. Not to be confused with Bette Davis.

Sistah Grrrl Riots: A black punk collective put together in response to alienation and racism in the 90s punk and riot grrrl scenes. Organized by legends Tamar-Kali Brown, Honeychild Coleman, Maya Glick, and Simi Stone. You can read more about sistah grrrl in this article.

Ronnie Spector: Frontwoman of the Ronettes and rock n roll pioneer. Black girl groups were a huge influence on the sound of Rock n Roll as we know it from The Beatles to Led Zepplin to the Rolling Stones. She recently passed but her autobiography came out last year and it's worth the read.

READ A FUCKING BOOK

Black Diamond Queens: African American Women and Rock and Roll by Maureen Mahon

Rip It Up: The Black Experience in Rock N Roll by Kandia Crazy Horse (Anthology)

Shotgun Seamstress Zine Anthology by Osa Atoe

BONUS LINKS

POC Zine Project @poczineproject

Maya Glick's Storm fan film RAIN

Black Women in Rock Archive

IMDb for the documentary Afro-Punk (2003) currently not available for streaming in the US

[batmanisagatewaydrug]

Hi,

I am very much not american so I must admit that my first impulse when seeing all the rap/racism discourse was something like "do I really need to consume more american culture, it's fucking everywhere already". Idk but to me it feels like american/english-speaking culture absolutely dominates a lot of the world, sometimes at the cost of out own cultures and languages, if something is in English it is "good", if it is in own own languages it is "bad". Musicians often start singing in English and more american-like after a while to get bigger. We value American culture and music, they mock our accents (and languages sometimes) and best case scenario see us as funny and silly.

Then I started thinking. Do you think that americans kind of see rap kind of like foreign music still? Like low-brow unexotic foreign music.

I don't know this is a really fresh thought and I'm not sure if I am explaining it very well.

hey first off I just want to say -

you are entirely correct in your reaction that people outside of America/the English-speaking world do not need more American culture thrust upon them! this discussion is extremely centered on Americans, the reception and reaction to rap within America, and excuses that white American use to avoid interacting meaningfully with Black culture, art, and ideas. while anti-Blackness as an issue obviously extends far outside of America, this particular conversation is deeply tied to American culture. I appreciate you pointing that out!

I also think you're point about rap, and by extension other Black artforms, being Othered in American pop culture. certainly in terms of language, African American Vernacular English (AAVE), which is utilized by many rappers, is still heavily disputed in its validity as a "real" language, with many dismissing it as a bastardized version of "proper" English and associating it heavily with those who are lower-class and uneducated. in a similar way to many international artists having to work in English to gain wider recognition and validation, many Black Americans are proficient in "code switching," the practice of switching between AAVE that they likely grew up speaking and an English dialect that is considered more "professional."

similarly, I think your use of the term "low-brow" is very apt. Black music has always been met with distrust and disdain by white audiences. there's a reason that so many people feel the need to bring up sex, drugs, and violence when they talk about rap; to many white cultural gatekeepers that was all rap was. (and, like, we should very much talk about why that is in and of itself a bad thing, when white crime is so often glorified in pop culture. why is the Godfather a classic masterpiece but Black men making art about their own experiences with racism, violence, poverty, and survival don't deserve serious consideration?) and that didn't start with rap! in the early 20th century jazz, also a Black creation, was seen as dangerous for promoting promiscuity among nice white teens. no matter what Black people make, white cultural gatekeepers will find a way to start a moral panic about it.

the reverse also happens as well, with Black people being treated as foreigners even in music genres that they helped pioneer. Black Americans were hugely formative in the early days of country, but are met with hostility in the contemporary country scene. Lil Nas X's Old Town Road was one of the biggest songs of the year it was released and undeniably country but was largely snubbed by country music community, and Beyoncé's new country album, Cowboy Carter, is a direct response to her hostile reception at the Country Music Awards in 2016.

the point being, yes, I don't think it's off-base to say that, to many Americans, rap and Black music and art generally are like... very optional and avoidable parts of pop culture in the way that more white-dominated genres are not, similarly to a lot of international and especially non-English art.

[crooked-wasteland]

The rapresentation of abusers in helluva boss is something that particularly frustrates me, Stella in particular, it seems to be done just to victimaze certain characters not to show the complex dynamics of those relationships. It seems to me the writers aren't mature enough to handle these topics properly.

Abuse and Vivienne Medrano

Christmas 1962, a man renowned the western world over for his revolutionary approach to animation sat in a withering melancholy as he watched what could only be called a cinematic masterpiece based on a novel classic. Walt Disney, now in the twilight years of his life, saw the walls closing in and his legacy coming to a close. This man, who pioneered the animated feature film, saw his greatest accomplishment as his greatest obstacle. The man responsible for the tales brought to life of Cinderella, Snow White, Pinocchio, and Dumbo felt trapped in his achievement. “I wish,” Walt lamented, “I could make a picture like that.”

To Kill a Mockingbird was a piece that challenged its audience. The discussion of a white man defending a black man in southern America, years before the civil rights movement. The movement that, at the time the movie hit cinemas, was in its infancy. Released during the height of the historically revisionist counter movement taking place to combat the rising push of African Americans towards their human rights. The last film Walt Disney ever saw the production of before his death in 1966 was The Jungle Book, a movie that was the epitome of “Safe” and a message that upheld the status quo of segregation.

It wasn’t until 1972 that the media of animation became raucously adult with those political and challenging concepts Disney felt were unattainable. Fritz the Cat was an X-rated animated film composed of vignettes that were unapologetically perverse, violent, and aggressively political. Critical of politicians and the police with a sympathetic if exploitative lens towards the LGBT and racial minority communities Brooklyn-based director Ralph Bakshi grew up around. Bakshi proved that animation was not strictly a child-friendly media and that adult animation could be financially and critically successful.

(For more on Ralph Bakshi's career and animation history)

If one has ever had the opportunity to listen to a Brad Bird (director of Ratatouille and The Incredibles) interview, it is clear to see that the success of Bakshi was generally quite limited. That animation is considered a genre and not a medium of art has resulted in animated films being knee-capped in the box office. There is far more potential to animation, highlighted by Howard Ashton in his collaboration with Disney studios during the Renaissance. Responsible for resurrecting the feature-length animated movie through The Little Mermaid and credited for the monumental success of Best Picture Award winner Beauty and the Beast, Ashton once said that the potential animation was ideal for musical theatre. The limitless possibilities given the medium gave the possibility of introducing Broadway to the common folk who didn’t live in New York and otherwise couldn’t afford the theater. He was quoted saying that live action musical films were “an exercise in stupidity,” highlighting the freedom that comes with a blank page.

However, the success of animation, and media in general, comes down to the message the media wishes to send. The reason the Disney Renaissance films have enjoyed their position as cornerstones of pop culture and creativity was because it did introduce the artform of musical theater into homes and made them readily accessible to everyone with an even heightened sense of fantasy that revitalized Walt’s ethos of making films for the child in everyone.

With Bakshi, it was the loud and violently political message of a revolution taking place. This continues in adult animation with the Simpsons, a series critical of hyper-capitalist America and the fallout of Reagan’s economic disaster that the effects of which are still being felt today and a satire of toxic masculinity and abusive family dynamics.

So, ultimately, the value of a piece of media is a cross between its social artistic influence and the message the creators are intending to make. While Medrano’s influence on the field of indie animation is often mischaracterized as a “pioneer”, the fact is that indie animation and pilots have existed and been funded before Spindlehorse existed. It is simply that Medrano has had the spotlight handed to her for the myth surrounding the production and subsequent success of his indie projects. Artistically, her influence can be summarized as a double-edged sword. For some, she is the motivation for inspiring artists to connect with the community to one day, hopefully, create their own work. On the other hand, she is the cautionary tale of why investing in an indie project is a financial risk for an audience member and a risk to the community as a whole that poses a real danger of making the indie sphere financially cannibalistic, as her public persona is off-putting to “normies” and her show is simply not good.

Much like Disney, the man in 1962, and Disney the company circa 2023, the revolution of animating "because you can" loses its luster very quickly. Without something profound to say, an entire company, regardless of its social influence, can fade into irrelevance despite still being "successful". The story of Disney is a cautionary tale for Indie animation as a whole and Spindlehorse in specific.

And that is the other axis on this chart. Her narrative lacks a message worth telling, and that’s very much due to her not having anything worthwhile to say.

“I really liked when things and shows and stories allow the characters to be flawed, and allow them to grow and to change. And I think that’s something that’s, you know, the world is not black and white. And I like things that explore the gray and that and the complexity, of life and mistakes and of things like that.” - Vivienne Medrano

It is not for want of mockery that I carefully transcribe Medrano’s words in her interview. To read the words aloud tells the story just as clearly as I have set out to do here. This is someone who is highly inspired by better media, who has ideas and a belief that she has something to say. But that is where the belief ends. There is no conclusion to that thought any more than there is one in the unfocused and run-on sentences she rambles along throughout the interview. She talks of “Things” without clarity, because she herself is a fundamentally incurious individual who has never once spent the time critically analyzing herself, let alone the work of others to better grasp what about it resonated with her. She merely consumes art insatiably and without any substance. Like a diet of fruit, it has a superficial veneer of positive value. Fruit would be considered healthy as it is “natural”. However, it is the nutritional equivalent of candy, lacking vital components that are necessary to sustain basic life, it is pure sugar. Her work, similarly, lacks any value of depth that would qualify as meaning.

Which comes back to what the message is in her work.

When it comes to others in the field of indie animation, Medrano does not have many friends. In response to the Lackadaisy situation, creator Tracy explained why she returned Medrano’s donation. For one, the donation was not Medrano’s money, but money she crowd sourced from her employees. While the $5k for the producer spot of the fundraiser would have not been a dent in her personal wallet, Medrano is so uninterested in supporting fellow creators while presenting an impression of camaraderie that she instead took money from the people she is in charge of the paychecks for to get her name in the credits of another creator’s work. In regards to why Medrano was declined her support, it was due to numerous individuals who had such an awful experience working for Medrano that they did not want her involvement associated with the project to any extent. When the money was returned, she made the situation extremely public and encouraged harassment by liking tweets attacking Tracy and the Iron Circus team.

A well-known member of Medrano’s crew, Hunter B, was leaked speaking crassly of other animation projects that were still in the process of production, met with support from other members in the discord. One of these creators being Ashley Nicoles from Far-Fetched. A former friend and creative partner on the Hazbin Pilot whose podcast streams featuring Edward Bosco and Michael Kovach single-handedly maintained interest in the show until the winter of 2021, free of charge. Ashley once spoke of how Medrano would speak disparagingly of an employee to her, saying that this individual was “Too unstable to work with”. Which, regardless of whether or not that is Medrano’s honest opinion, counts as defamation by an employer. It is the exact reason why most previous employers will not give a negative, detailed review of a former employee, maintaining instead to verify facts of the employment. If Erin Frost was more experienced and less involved in social media exposed culture, they could have easily sued Medrano and Spindlehorse for damaging their reputation in their field of employment.

Which circles back to Medrano’s self-assigned message of her show:

“Abusers rely on your silence. They rely on knowing you can’t retaliate without consequence. That they can tell any lies and vague around without getting called out. But we see you, and you don’t have the power you think you do anymore. A message I put into my work. “Fuck you!” - Vivienne Medrano

Medrano, who has vague and sub tweeted individuals like Lackadaisy Tracy, The Diregentlemen, Michael Kovach, and Ashley Nicoles. Medrano who has instigated and incited harassment campaigns knowing that no one can call her out without severe and relentless backlash from her cultish fanbase that she personally encourages through positive reinforcement of liking the tweets of fans. Medrano who relies on the silence of other creators in the field due to the fear of her ire collapsing their projects before they even have a chance to begin.

Vivienne Medrano with an extensive abusive history that continues to this day, has something to say about abuse.

What Medrano has to say about abuse comes from someone who has the position of superiority in all of her relationships, but feels like she’s the outcast and bullied loser. Her self insert that is repeatedly expressed in every character at one point or another is how easily they abuse those around them just because they can, but that the narrative justifies their “acting out” because they are sad. According to the National Coalition Against Domestic Violence, “An abuser externalizes the causes of their behavior. They blame their violence on circumstances.”

Indeed, the lists of abusive characteristics and traits, according to the National Coalition Against Domestic Violence, overwhelmingly encompasses the characteristics shown by characters like Loona, Blitz and Stolas that Medrano repeatedly has attempted to rationalize, justify and minimize. Which, “An abuser often denies the existence or minimizes the seriousness of the violence [including emotional and mental abuse] and its effect on the victim and other family members.”

It is not surprising, then, that the conversation of abuse in Helluva Boss is often infuriating. The narrative underplays the harm done by characters we are supposed to see as “good”. Not allowing for them to grow or change, but ignoring and minimizing the behavior, justifying it through circumstances and perpetuating the false belief that victims are not, themselves, abusers.

One of the first blog post rants I ever made about mental health and abuse was the affirmation that not all victims of abuse are survivors. I wholly stand by that. Victims of abuse perpetuate abuse. A victim and an abuser are one in the same, whereas a survivor is someone who has actually done the difficult work of being self-critical. And the one thing we all are very aware of is how much Vivienne Medrano rejects criticism.

[victusinveritas]

"This is by far the coolest fuckin story in music ive yet to hear, i clicked on this video at random, and i wish it never ended, to awesome for words." Before Bad Brains, the Sex Pistols or even the Ramones, there was a band called Death. Punk before punk existed, three teenage brothers in the early '70s formed a band in their spare bedroom, began playing a few local gigs and even pressed a single in the hoped of getting signed. The Unrecognized Pioneers Of Punk Music - A Band Called Death. 95mins.

“A Band Called Death” is a 2012 documentary directed by Mark Christopher Covino and Jeff Howlett. It tells the story of the 1970s punk band Death, formed by three African-American brothers: Bobby, David, and Dannis Hackney. The band was ahead of its time, playing punk music before the genre was widely recognized.

The documentary explores their journey from their early days in Detroit, where they struggled to gain recognition due to their unconventional sound and the band’s name, to their eventual rediscovery decades later. Despite recording an album in the 1970s, they couldn’t secure a record deal and disbanded. However, their music was rediscovered in the 2000s, leading to a resurgence in popularity and the release of their album "…For the Whole World to See".

The film highlights the band’s influence on punk music and their unique story of perseverance and brotherhood. It’s a compelling watch for anyone interested in the history of punk rock and the untold stories of its pioneers.

[slackville-records]

John William Coltrane, also known as "Trane"

(September 23, 1926 – July 17, 1967), was an American jazz saxophonist and composer. Working in the bebop and hard bop idioms early in his career, Coltrane helped pioneer the use of modes in jazz and was later at the forefront of free jazz. He organized at least fifty recording sessions as a leader during his career, and appeared as a sideman on many other albums, notably with trumpeter Miles Davis and pianist Thelonious Monk.

As his career progressed, Coltrane and his music took on an increasingly spiritual dimension. His second wife was pianist Alice Coltrane and their son Ravi Coltrane is also a saxophonist. Coltrane influenced innumerable musicians, and remains one of the most significant saxophonists in music history. He received many posthumous awards and recognitions, including canonization by the African Orthodox Church as Saint John William Coltrane and a special Pulitzer Prize in 2007.

John Coltrane at his "Blue Train" session of September 15. 1957 at the Van Gelder Studio, Hackensack, New Jersey.

Photo by © Francis Wolff

A cropped version of the photograph was used on the original album cover.

https://www.facebook.com/TheWorldOfJazz

[folk-enjoyer]

Song of The Day/history of cotton eyed joe

do you want the history of a folk song? dm me or submit an ask and I'll do a full rundown

"Cotton Eyed Joe" Terry Callier, 1963

As a disclaimer, "Cotton Eyed Joe" is my least favorite American folk song and I'm going to talk about why, and I'm going to talk about why Terry Callier's version is subversive and good.

The Earliest date we have for the song's origins is from 1882 when it was Published in "Diddie, Dumps, and Tot, or, Plantation child-life" by Louise Clark-Pyrnelle. This book is a nostalgic recollection of her childhood as a plantation owner's daughter. She reminisces fondly about slavery, missing the old plantation days. Honestly, some of the quotes within this book are beyond parody, in one sentence she says "... My little book does not pretend to be any defense of slavery" and in the next sentence when referring to the morality of slavery she writes, "there are many pros and cons to that subject", later at the end of the chapter she laments about the forever lost emotional connection between the Masters children and the enslaved people. hate this woman and her little book.

It is also important to note that this book goes out of its way to caricature black people, throughout the book she exaggerates accents and dialects to dehumanize them. This is a recurring theme in early publications of this song. Another early publication of the song comes from Dorothy Scarborough in "On the Trail of negro folk-songs" 1925 who got it from her sister who also learned it on a plantation, in Texas. She writes "This is an authentic slavery-time song" This book, if you can believe it, is remarkably racist and dismissive of black music, even as a more "progressive" songbook of black folk songs.

In 1922, the song's history was documented a bit more extensively by Thomas W. Talley in his book "Negro folk rhymes". He writes that it has "deep roots in black traditional lore". Thomas W. Talley was also just a cool guy in general, this book is one of the first compilations of African American folk songs, and it has been a pioneering book in its field. Even today, this book is still one of the best sources for the history of African American folk songs.

So, this is a black song. This was a black song whose first wave of popularization was through the caricature of black people to be amusing for white folks. Let's move on to its second wave of popularization.

The song was first recorded in 1927 by "Dykes Magic City Trio" (all white band) then about a week later by Fiddlin' John Carson (white performer) then in 1928 by Pope's Arkansas Mountanaineers (all white band) then in 1929 by Carter Brothers and Son (all white band) and then it wasn't really recorded for a while because of the great depression and the war but the times it was recorded, it was by white people. We know this because it was mostly recorded by John Lomax and despite documenting southern folk songs, he almost went out of his way to avoid recording black people singing them. Then, in 1941, it was recorded by Burl Ives (painfully white).also covered by a few white country singers like Adolph hofner bob willis but I think you get the point. It wasn't until later that year that it would be recorded by a black person, performed by josh white in 1944-45, who covered it as a lullaby.

However, it wouldn't be until the 90s, during its 3rd wave of popularization that it became its most grotesque. "cotton eye joe" was recorded and released by Swedish Eurodance band Rednex in 1995 as a, to paraphrase reviews, 'Way to make fun of backwater southerners'. This song became incredibly popular throughout Europe and in the USA as well, charting as a number-one song in several countries, sometimes for weeks. Not only is this song incredibly classist, it is, whether by omission or deliberately, fundamentally racist, adding to the whitewashing of black folk and minstrelsy of black people. The attitude and humor derived from the Swedish version are the same as the version in 1882 when it was a "classic slave song".

So, why is Terry Callier's version important, why talk about it? Terry Callier's version is the first version of the song that I have heard and it is not a comedy. It isn't meant to be funny. It slows the melody down and draws attention to itself. It's almost a ballad, showcasing Joe as a tragic but mysterious hero, maybe a love song. His voice is angelic as well. Terry Callier once again, subverts expectations and creates something beautiful out of a song that has been so whitewashed and appropriated that no one remembers its tragic origins.

Thomas W. Talley

some other versions by black folks Josh white 1944-46 Nina simone 1959 The Ebony Hillbillies 2004 Leon bibb 1962 Ella Jenkins 1960 Josh White Jr 1964 Queen Ida 1985

[cartermagazine]

She Gave Us King

Coretta Scott King, civil rights activist and wife of Dr. Martin Luther King, Jr., was born in Marion, AL, on this date April 27, 1927.

Before the world knew Martin Luther King Jr., there was Coretta Scott. We have always heard the saying “In order to know where you’re going, you must know where you came from.” Well this still is revelant today.

Coretta’s father was an entrepreneur and knew injustice all to well, when his business was burned down. Despite challenging odds, her mother risked her safety by busing her children and the children of others, to the only Black school in their vicinity. Her older sister was a pioneer, becoming the first African American to attend college on integrated terms.

Corettta graduated valedictorian of her high school and studied music and education in college. For these experiences, along with her family’s quest for justice, became the building blocks for her activism. She was active on her local school board, NAACP and college’s Race Relations and Civil Liberties Committees. Because Scott used music as a way to create change, it only made sense to bring life to it in her civil rights work as well.

The tools that her family instilled in her such as perseverance, ambition and hope, prepared her for one of her greatest roles. Being the foundation of a people, lead by one man. by Syreeta Gates for CARTER™️ Magazine

CARTER Magazine

[kemetic-dreams]

House is a music genre characterized by a repetitive four-on-the-floor beat and a typical tempo of 120 beats per minute as a re-emergence of 1970's disco. It was created by DJs and music producers from Chicago's underground club culture and evolved slowly in the early/mid 1980s, and as DJs began altering disco songs to give them a more mechanical beat. By early 1988, House became mainstream and supplanted the typical 80s music beat

House was created and pioneered by DJs and producers in Chicago such as Frankie Knuckles, Ron Hardy, Jesse Saunders, Chip E., Joe Smooth, Steve "Silk" Hurley, Farley "Jackmaster" Funk, Marshall Jefferson, Phuture, and others. House music initially expanded internationally, to London, then to other American cities, such as New York City, and ultimately a worldwide phenomenon.

In its most typical form, the genre is characterized by repetitive 4/4rhythms including bass drums, off-beat hi-hats, snare drums, claps, and/or snaps at a tempo of between 120 and 130 beats per minute (bpm); synthesizerriffs; deep basslines; and often, but not necessarily, sung, spoken or sampled vocals. In house, the bass drum is usually sounded on beats one, two, three, and four, and the snare drum, claps, or other higher-pitched percussion on beats two and four. The drum beats in house music are almost always provided by an electronic drum machine, often a Roland TR-808, TR-909, or a TR-707. Claps, shakers, snare drum, or hi-hat sounds are used to add syncopation. One of the signature rhythm riffs, especially in early Chicago house, is built on the clave pattern. Congas and bongos may be added for an African sound, or metallic percussion for a Latin feel

One book from 2009 states the name "house music" originated from a Chicago club called the Warehouse that was open from 1977 to 1982. Clubbers to the Warehouse were primarily African, gay men, who came to dance to music played by the club's resident DJ, Frankie Knuckles, who fans refer to as the "godfather of house". Frankie began the trend of splicing together different records when he found that the records he had were not long enough to satisfy his audience of dancers. After the Warehouse closed in 1983, eventually the crowds went to Knuckles' new club, The Power House, later to be called The Power Plant, and the club was renamed, yet again, into Music Box with Ron Hardy as the resident DJ. The 1986 documentary, "House Music in Chicago", by filmmaker, Phil Ranstrom, captured opening night at The Power House, and stands as the only film or video to capture a young Frankie Knuckles in this early era, right after his departure from The Warehouse. 

In the Channel 4 documentary Pump Up the Volume, Knuckles remarks that the first time he heard the term "house music" was upon seeing "we play house music" on a sign in the window of a bar on Chicago's South Side. One of the people in the car joked, "you know that's the kind of music you play down at the Warehouse!" In self-published statements, South-Side Chicago DJ Leonard "Remix" Rroy claimed he put such a sign in a tavern window because it was where he played music that one might find in one's home; in his case, it referred to his mother's soul and disco records, which he worked into his sets

[shewhoworshipscarlin]

Evelyn Preer

Evelyn Preer (née Jarvis; July 26, 1896 – November 17, 1932), was an African American pioneering screen and stage actress, and jazz and blues singer in Hollywood during the late-1910s through the early 1930s. Preer was known within the Black community as "The First Lady of the Screen."

She was the first Black actress to earn celebrity and popularity. She appeared in ground-breaking films and stage productions, such as the first play by a black playwright to be produced on Broadway, and the first New York–style production with a black cast in California in 1928, in a revival of a play adapted from Somerset Maugham's Rain.

Evelyn Jarvis was born in Vicksburg, Mississippi, on July 26, 1896. After her father, Frank, died prematurely, she moved with her mother, Blanche, and her three other siblings to Chicago, Illinois. She completed grammar school and high school in Chicago. Her early experiences in vaudeville and "street preaching" with her mother are what jump-started her acting career. Preer married Frank Preer on January 16, 1915, in Chicago.

At the age of 23, Preer's first film role was in Oscar Micheaux's 1919 debut film The Homesteader, in which she played Orlean. Preer was promoted by Micheaux as his leading actress with a steady tour of personal appearances and a publicity campaign, she was one of the first African American women to become a star to the black community. She also acted in Micheaux's Within Our Gates (1920), in which she plays Sylvia Landry, a teacher who needs to raise money to save her school. Still from the 1919 Oscar Micheaux film Within Our Gates.

In 1920, Preer joined The Lafayette Players a theatrical stock company in Chicago that was founded in 1915 by Anita Bush, a pioneering stage and film actress known as “The Little Mother of Black Drama". Bush and her troupe toured the US to bring legitimate theatre to black audiences at a time when theaters were racially segregated by law in the South, and often by custom in the North and the interest of vaudeville was fading. The Lafayette Players brought drama to black audiences, which caused it to flourish until its end during the Great Depression.

She continued her career by starring in 19 films. Micheaux developed many of his subsequent films to showcase Preer's versatility. These included The Brute (1920), The Gunsaulus Mystery (1921), Deceit (1923), Birthright (1924), The Devil’s Disciple (1926), The Conjure Woman (1926) and The Spider's Web (1926). Preer had her talkie debut in the race musical Georgia Rose (1930). In 1931, she performed with Sylvia Sidney in the film Ladies of the Big House. Her final film performance was as Lola, a prostitute, in Josef von Sternberg's 1932 film Blonde Venus, with Cary Grant and Marlene Dietrich. Preer was lauded by both the black and white press for her ability to continually succeed in ever more challenging roles, "...her roles ran the gamut from villain to heroine an attribute that many black actresses who worked in Hollywood cinema history did not have the privilege or luxury to enjoy." Only her film by Micheaux and three shorts survive. She was known for refusing to play roles that she believed demeaned African Americans.

By the mid-1920s, Preer began garnering attention from the white press, and she began to appear in crossover films and stage parts. In 1923, she acted in the Ethiopian Art Theatre's production of The Chip Woman's Fortune by Willis Richardson. This was the first dramatic play by an African-American playwright to be produced on Broadway, and it lasted two weeks. She met her second husband, Edward Thompson, when they were both acting with the Lafayette Players in Chicago. They married February 4, 1924, in Williamson County, Tennessee. In 1926, Preer appeared on Broadway in David Belasco’s production of Lulu Belle. Preer supported and understudied Lenore Ulric in the leading role of Edward Sheldon's drama of a Harlem prostitute. She garnered acclaim in Sadie Thompson in a West Coast revival of Somerset Maugham’s play about a fallen woman.

She rejoined the Lafayette Players for that production in their first show in Los Angeles at the Lincoln Center. Under the leadership of Robert Levy, Preer and her colleagues performed in the first New York–style play featuring black players to be produced in California. That year, she also appeared in Rain, a play adapted from Maugham's short story by the same name.

Preer also sang in cabaret and musical theater where she was occasionally backed by such diverse musicians as Duke Ellington and Red Nichols early in their careers. Preer was regarded by many as the greatest actress of her time.

Developing post-childbirth complications, Preer died of pneumonia on November 17, 1932, in Los Angeles at the age of 36. Her husband continued as a popular leading man and "heavy" in numerous race films throughout the 1930s and 1940s, and died in 1960.

Their daughter Edeve Thompson converted to Catholicism as a teenager. She later entered the Sisters of St. Francis of Oldenburg, Indiana, where she became known as Sister Francesca Thompson, O.S.F., and became an academic, teaching at both Marian University in Indiana and Fordham University in New York City.

Still from the 1919 Oscar Micheaux film Within Our Gates.

[bitter69uk]

Born on this day: African American rhythm and blues nightclub chanteuse and transgender pioneer Jackie Shane (15 May 1940 – 21 February 2019). The regal and enigmatic soul diva (who often looked and sounded like a fierce hybrid of Little Richard and Eartha Kitt) originally hailed from Nashville, Tennessee but had to relocate to Canada to find acclaim and acceptance in her adopted city of Toronto, Ontario. Disillusioned with the music industry, by the early 70s Shane retired and vanished so completely off the radar she was widely assumed to be dead. Luckily, Shane lived long enough to be re-discovered and embraced by a new generation of admirers as a LGBTQ icon and for her long out-of-print recorded work to be compiled and reissued on CD. (You can listen to the 2017 album Any Other Way on Spotify – and I highly recommend you do!).

[the-blueprint]

Black people created nearly every major music genre in America, yet black people are underrepresented in industry leadership and awards. It’s been this way since the beginning of the music industry. At the core of this phenomenon is a paradox: America’s admiration for black culture has always coincided with its blatant disdain for black people. Millions of black Americans have to navigate a society that shamelessly sees so much value in their creations, yet so little value in their wellbeing. And nowhere is this unsettling truth more evident than in the history of American music.

[zoot-marimba]

I want to take the time to remember the late Isaac Hayes, soul music singer, songwriter, musician, arranger, score composer, actor, and of course the voice of Chef, who would have turned 82 yesterday.

Where do I even begin with this man? One of the principal songwriters, musicians, and producers for so much of Stax Records' heyday, co-writing several hits for the likes of Sam & Dave with Dave Porter as well as contributing organ, piano, saxophone, and horn arrangements to several records and becoming a critical figure in Southern soul in the process.

He would then went on to cut solo records of his own like Hot Buttered Soul, Black Moses, and the soundtracks for films like Shaft and Tough Guys, on top of headlining the iconic Wattstax Festival. In a time when soul music was largely driven by the three to four minute singles to crossover to the pop charts, Isaac crafted soul epics that demanded the listener's attention. Rather it be through originals or reinterpretations of others' songs, any song Isaac sang was instantly his. Besides pioneering progressive soul, Isaac would also foreshadow the rise of hip hop with his series of monologues known as "Ike's Rap".

Having grown up in poverty and having been friends with people such as Dr. King, Isaac always sought to not only deliver words of empowerment for black people but also make the world a better place. As the co-founder of the Black Knights, Isaac helped fight police brutality and discrimination, and would also establish food banks within Memphis and help black voters get registered. He would also establish the Isaac Hayes Foundation in 1999 to assist vulnerable populations in realizing their fullest potential in areas such as health care, economics, and environmental and human development. As an Ambassador for the World Literacy Crusade, Isaac would be crowned an honorary king of Ghana's Ada district for his work in supporting literacy. It was also in Ghana that Isaac opened a school designed to link African children with those in American inner cities through the internet.

So when two guys in Colorado were creating a show and came up with the idea of a soul singing school cafeteria chef, Isaac ended up being just what the doctor ordered. Beyond the credibility of having an actual soul singer voice the character, Isaac gave Chef so much more beyond that. Rather it be the wacky, surreal Kid's-Show-Gone-Amok or the greater emphasis on social commentary, Chef provided a strong anchor to the madness that surrounded him. He was the rock that the boys could always fall back on, the confidant when things go awry. Through Isaac, Chef had humor, joy, warmth, conviction, and ultimately, love. And that is both of their greatest legacies above all else.

[lboogie1906]

Mamie Smith (Robinson; May 26, 1891 – September 16, 1946) made music history in 1920 when she stepped into a studio to lay down “Crazy Blues,” considered by industry scholars to be the very first blues recording. She was a glamorous and multi-talented entertainer, performing on stage and in film. Her pioneering musical career paved the way for more successful female blues and jazz artists like “Ma” Rainey, Bessie Smith, and Billie Holiday.

Scholars believe that she was born in Cincinnati. By the age of 10, she was working as a vaudeville entertainer and touring with the Four Dancing Mitchells. She continued to tour with various acts throughout her teens. By 1913 she was living and working in Harlem and soon after married William “Smithy” Smith. She remarried twice after her career took off.

In 1918 she starred at the Lincoln Theater in Made in Harlem, a musical revue produced by Perry Bradford who also composed the legendary “Crazy Blues” song. Wishing to have some of his songs recorded, Bradford contacted and was rejected by several studios until signing an agreement with General Phonograph. In February of 1920, Bradford brought her to the company’s Okeh Studios in New York to record “That Thing Called Love” and “You Can’t Keep a Good Man Down.” On August 20, she and Bradford returned to the studio with a group of African American musicians known as the Jazz Hounds to record “It’s Right Here for You” and “Crazy Blues.” It purportedly sold 75,000 copies within the first months of its release.

She found herself wealthy, and she spent much of her earnings on clothes, jewelry, real estate, and servants. She toured with the Jazz Hounds, recorded several follow-up records, and performed in New York theaters. She appeared in a series of low-budget African American films during the early 1940s. #africanhistory365 #africanexcellence