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	<title>Comments on: The Minstrel Show 2.1 - William Henry Lane &amp;amp; Pattin&apos; Juba</title>
	<link>http://www.metafilter.com/40974/The-Minstrel-Show-21-William-Henry-Lane-and-Pattin-Juba/</link>
	<description>Comments on MetaFilter post The Minstrel Show 2.1 - William Henry Lane &amp;amp; Pattin&apos; Juba</description>
	<pubDate>Mon, 04 Apr 2005 21:30:13 -0800</pubDate>
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		<title>The Minstrel Show 2.1 - William Henry Lane &amp;amp; Pattin&apos; Juba</title>
		<link>http://www.metafilter.com/40974/The-Minstrel-Show-21-William-Henry-Lane-and-Pattin-Juba</link>	
		<description>&lt;small&gt;Single shuffle, double shuffle, cut and cross-cut; snapping his fingers, rolling his eyes, turning in his knees, presenting the backs of his legs in front, spinning about on his toes and heels like nothing but the man&apos;s fingers on the tambourine. Dancing with two left legs, two right legs, two wooded legs, two wire legs, two spring legs&#8211;all sorts of legs and no legs&#8211;what is this to him? And in what walk of life, or dance of life does man ever get such stimulating applause as thunders about him, when, having danced his partner off her feet, and himself too, he finishes by leaping gloriously on the bar-counter, and calling for something to drink, with the chuckle of a million of counterfeit Jim Crows, in one inimitable sound!&lt;/small&gt;&lt;br&gt;&lt;br&gt;&lt;a href=&quot;http://www.common-place.org/vol-04/no-01/cook/index.shtml&quot; title=&quot;This passage made quite an impression on contemporary readers. The New York Herald issued four separate attacks on American Notes the week it was published, singling out the &apos;vulgarity&apos; of the Almack&apos;s scene for particular scorn. By contrast, the prominent reformer, Lydia Maria Child, celebrated the scene as a clever tactic to focus bourgeois eyes on dreadful living conditions. Modern scholars have shown a different sort of interest. It is the last sentence&#8211;Dickens&apos;s reference to a million counterfeit Jim Crows&#8211;that has received the bulk of attention because it marked a new cultural fault line. On the one hand, the phrase pointed to the emerging blackface industry, whose racial caricatures were fast becoming the nation&apos;s most profitable entertainment commodity. On the other, it acknowledged the vitality of an interracial dance culture both distinct from blackface minstrelsy and typically invisible beyond poor neighborhoods like the Five Points.&quot;&gt;Dancing Across The Color Line&lt;/a&gt;. &#0160;&#0160;In 1842, Charles Dickens came to New York City, where initally, he was wined, dined and theatrically entertained by the upper crust. Afterwards, he then went slumming and soon saw &lt;a href=&quot;http://www.pbs.org/wnet/freetodance/behind/behind_minstrel.html&quot; title=&quot;Until a young African-American performer named William Henry Lane donned rags, covered his brown face with burnt cork, and danced the foot-stomping, hand-clapping, thigh-patting ditty called &apos;Juba,&apos; those portraying African Americans on the nation&apos;s stages were predominantly white. Credited with performing &apos;authentic Negro dances,&apos; these men and women, with their blackened faces, popularized derogatory caricatures of the Negro while creating a uniquely American art form -- minstrelsy. As historian Jacqui Malone indicated in her book &apos;Steppin&apos; On The Blues: The Visible Rhythms Of African American Dance,&apos; a free African American named William Henry Lane was the most important exception to this rule. Having perfected his skills in &apos;the academy of the vernacular,&apos; young Lane, under the guidance of a well-known black jig and reel dancer, &apos;Uncle&apos; Jim Lowe, soon won several &apos;challenge dances&apos; against his white counterparts and was declared the &apos;King of All Dancers.&apos; &quot;&gt;William Henry Lane&lt;/a&gt;, aka &lt;a href=&quot;http://www.erin.utoronto.ca/~sjohnson/juba/Microhistory/article1.html&quot; title=&quot;Juba was an American dancer who flourished during the 1840s in the variety houses of New York City, in a successful British tour with a minstrel troupe in 1848, and as a solo act in Britain until his (alledged) death around 1852. Why I would wish to understand how he danced is not the focus of this essay; but some context is required. Briefly, Juba was the subject of a very influential 1947 article by dance historian Marian Hannah Winter. She created out of the documents a seminal importance in the development of a distinctly American dance idiom. To Winter, Juba invented &apos;tap&apos; dance, and introduced &apos;African&apos; rhythms into western dance. She manufactured a &apos;historio-graphy&apos; of rising prominence, success against the odds of racism, integrity of performance based on direct links with African-American folk culture. Juba, by this re-reading and re-writing, re-appropriates for black culture what is otherwise generally seen as racist theft. Winter created an important place for Juba; such importance always begs re-examination.&quot;&gt;Master Juba&lt;/a&gt;, a man of whose dancing a number of historians say is where &lt;a href=&quot;http://www.theatredance.com/tap/&quot; title=&quot;William Henry Lane was known as Master Juba and the &apos;Juba dance&apos; also known as &apos;Pattin&apos; Juba&apos; was a mix of European Jig, Reel Steps, Clog and African Rhythms and became popular around 1845. This was, some say, the creation of Tap in America as a theatrical art form and American Jazz dance. Tap dancing started with the Africans in early America who would beat out rhythms in their dances with brushing and shuffling movements of the feet. These dancers came to be called Levee Dancers through out the south. White performers copied many of these intricate steps and the Shuffle Dance style would eventually find fame within the minstrel shows around 1830.&quot;&gt;tap dance&lt;/a&gt; began, step lively in a cellar in the neighborhood called Five Points--the very same neighborhood creatively misrepresented recently by one Martin Scorcese in &lt;em&gt;&lt;a href=&quot;http://www.common-place.org/vox-pop/200304.shtml&quot; title=&quot;In contrast to the Five Points depicted in Gangs of New York, the real neighborhood was more notorious for its congestion, disease, alcoholism, and prostitution than for violent crime... Death was more likely to come from contagious diseases that swept through the close, crowded, dark, and damp tenement compartments.. or from work-related accidents. Indeed, neither homes nor labor seem to play any part in Scorsese&apos;s Five Points.. which is particularly striking since the gangs that inspired the film arose as a result of the transformation of work. As the customary moral, educational, and supervisory relations between urban master craftsmen and their journeymen and apprentices crumbled at the close of the eighteenth century, young mechanics took to gathering into loose associations after work hours. Identifying themselves by neighborhood, street, and especially trade, the number of these gangs proliferated in the Jacksonian era, their allegiances often merging with other manly and occasionally violent voluntary associations such as fire, target, and militia companies. For many young men the gangs symbolized resistance to an encroaching world of permanent wage labor. - The Gang&apos;s Not All Here by Joshua Brown&quot;&gt;Gangs of New York&lt;/a&gt;&lt;/em&gt;. The dance he did was known as Pattin&apos; Juba and the first time it&apos;s rhythm--which we think of as the &lt;a href=&quot;http://www.bobshannon.com/stories/Bo.html&quot; title=&quot;The Bo Diddley riff actually goes all the way back to West Africa, and the &apos;patted juba&apos; rhythms of pre-slavery days. In the American South, enslaved Africans were denied access to their traditional drums (white slaveholders were afraid of the way blacks used drums for communication), so they patted out the rhythms on their bodies. &apos;Hambone,&apos; as it was called, became an Afro-American musical tradition, and its polyrhythmic syncopations affected everything from tap-dancing to cheerleading. Actually, Diddley wasn&apos;t even the first artist to put the heavily accented rhythm on record. That distinction goes to a Chicago youngster named Sammy McGrier, who did the hambone in anamateur show, where he was discovered by bandleader Red Saunders in the early &apos;50s. Saunders recorded Sammy and two other boys as the Hambone Kids, and their &apos;Hambone&apos; became a novelty hit, inspiring cover versions by the duo of Frankie Laine and Jo Stafford, and even Tennessee Ernie Ford!&quot;&gt;Bo Diddley&lt;/a&gt; beat--was used on a sound recording was in 1952, when Red Saunders and his Orchestra, with Dolores Hawkins and and the Hambone Kids recorded &lt;a href=&quot;http://64.233.187.104/search?q=cache:lnbi-FxWXTkJ:www.geocities.com/rstevus/hambone.html+%22Red+Saunders+%26+his+Orch.+with+Dolores+Hawkins+%26+The+Hambone+Kids%22&amp;hl=en%20target=nw&quot; title=&quot;OKeh 6862 was a single issued on 45 rpm and 78 rpm in February 1952 (a large display ad in Billboard showed the Kids performing in front of Red and his drums). &apos;Hambone&apos; was the A side. The originally issued take of &apos;Hambone&apos; included Dolores Hawkins&apos; whistling but lacked her vocal interjections; it also included a brief passage for the full band and tenor sax solo. What was inadequately called tapdancing (!) in earlier versions of this discography is &apos;hamboning&apos; or &apos;patting juba&apos;: slapping various body parts as a substitute for drumming... &quot;&gt;Hambone&lt;/a&gt;. &lt;small&gt;Continued within&lt;/small&gt;</description>
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		<pubDate>Mon, 04 Apr 2005 21:29:00 -0800</pubDate>
		<dc:creator>y2karl</dc:creator>		<category>Minstrelsy</category>		<category>Music</category>		<category>americana</category>		<category>History</category>		<category>Dance</category>		<category>Tapdance</category>
	</item>	<item>
		<title>By: y2karl</title>
		<link>http://www.metafilter.com/40974/The-Minstrel-Show-21-William-Henry-Lane-and-Pattin-Juba#897008</link>	
		<description>First of all, a hat tip to &lt;a href=&quot;http://www.common-place.org/&quot; title=&quot;Common-Place - A Common Place, An Uncommon Voice - Sponsored by The American Antiquarian Society in association with The Florida State University of History&quot;&gt;Common-Place&lt;/a&gt;, an online magazine of American History of uncommon quality and design. Check out the &lt;a href=&quot;http://www.common-place.org/previous.shtml&quot; title=&gt;Previous Issues&lt;/a&gt;--where articles like &lt;a href=&quot;http://www.common-place.org/vol-02/no-04/roundtable/marshall.shtml&quot; title=&quot;Why did so many conservatives see the president not simply as a detested opponent but as a cheater, a deceiver, a beguiler, and a rogue? Why did many left-liberals regard him as a self-serving betrayer of their principles? And, perhaps most perplexingly, why did so many members of the cosmopolitan middle, what we might call the supercilious center--people who actually come very close to sharing the former president&apos;s politics--hold him in such disdain? It won&apos;t do simply to say that the accusations are true and thus the opprobrium justified; for one must then contend with the fact that the man was not only twice elected president, but maintained historically high levels of public approval through most of his presidency. Clinton hating was more than ordinary disaffection; it was aggravated and embittered, a phenomenon as much personal as political, and one that simply confounds conventional political analysis. - Clinton hating by Joshua Micah Marshall&quot;&gt;Clinton Hating&lt;/a&gt;, &lt;a href=&quot;http://www.common-place.org/vol-02/no-01/lessons/&quot; title=&quot;Today as in the eighteenth century, big hair still carries a certain charge, whether Angela Davis&apos;s Afro or Ivana Trump&apos;s blond helmet. If you doubt that ideas about gender, class, and politics can be sprayed atop a female head, remember the film &apos;Working Girl,&apos; in which the protagonist lops off her teased Staten Island locks with the declaration, &apos;If you want to be taken seriously, you need serious hair.&apos; People adorn themselves to meet the approval of particular audiences, wearing styles that other viewers may not appreciate, might even mock or reprove. While today&apos;s fashionistas and mesclun-crunching Bobos may disdain big hair, plenty of women continue to wear it, secure in their own taste. Yet for every modern-day Anna Green Winslow pleased with her appearance, there exists a stern aunt or angry crowd poised to attack the very symbols of that pride. The meanings of hairstyles are as myriad and mutable as the identities of individuals who don and gaze upon them, giving fashion an internal logic in the truest sense. - A Short History Of The High Roll by Kate Haulman&quot;&gt;A Short History of the High Roll&lt;/a&gt; and &lt;a href=&quot;http://www.common-place.org/vol-02/no-03/sacks/&quot; title=&quot;...In the last quarter century, heritage animal breeding has transformed living history museums and challenged both the public and historians to reconsider colonial Americans&apos; animal world... Farmers, scientists, historians, educators, and conservationists are banding together in the campaign to preserve as many as one hundred breeds of domesticated animals that were once as common as corn in August but are now perilously close to disappearing from our world. - Gems in the Pasture by Pamela H. Sacks&quot;&gt;Gems In The Pasture&lt;/a&gt; are but a few examples of what can be found, although more to the point here is  &lt;a href=&quot;http://www.common-place.org/vol-01/no-04/slavery/white.shtml&quot; title=&quot;In addition to letting us eavesdrop on the sonic background behind &apos;slave&apos; songs, the Lomax recordings also captured a type of slave vocal music that frequently assumed the character of &apos;pure sound,&apos; music that contained no words at all. Since at least the nineteenth century, many of the calls, cries, and hollers that echoed throughout the rural and urban South wherever African Americans were held captive had been of this broad type. Eight decades earlier Frederick Law Olmsted heard one of these hollers. In the course of his journey through South Carolina in the years before the Civil War, Olmsted encountered a group of African American slaves, members of a railroad work gang gathered around a fire. Suddenly, one of the men &apos;raised such a sound as I never heard before, a long, loud, musical shout, rising and falling, and breaking into falsetto, his voice ringing through the woods in the clear, frosty night air, like a bugle call.&apos; Hearing Slavery... by Shane White and Graham White&quot;&gt;Hearing Slavery: Recovering the role of sound in African American slave culture&lt;/a&gt;.

Also worth mention is &lt;a href=&quot;http://www.erin.utoronto.ca/~sjohnson/juba/index.html&quot; title=&quot;Exploring the life and dance of the great nineteenth century artist William Henry Lane Through Research and Performance&quot;&gt;The Juba Project&lt;/a&gt;. And here is more on the &lt;a href=&quot;http://www.streetswing.com/histmain/z3juba.htm&quot; title=&quot;Juba music was supposedly named after William Henry Lane, also known as &apos;Master Juba&apos;. William Henry Lane was a master of the Jig, Clog, Juba and the Ring Shout. The juba dance was supposedly the indirect creation of tap dance in America as an theatrical art form and American jazz dance. Master Juba was in a few dance contests held at Vauxhall Gardens as well as a few other locations and he beat allcomers, including the famous white dancer &apos;John Diamond&apos; who was the previous worlds clog champion, not but twice! &quot;&gt;Juba Dance&lt;/a&gt;. &lt;a href=&quot;http://www.nationalarchives.gov.uk/pathways/blackhistory/culture/docs/juba.htm&quot; title=&quot;The Illustrated London News, in the article from which this drawing is taken, enthused about his dances as follows: &apos;...how could Juba enter into their wonderful complications so naturally? How could he tie his legs into such knots, and fling them about so recklessly, or make his feet twinkle until you lose sight of them altogether in his energy. The great Boz immortalised him; and he deserved the glory thus conferred.&apos; &quot;&gt;And &apos;Juba&apos; at Vauxhall Gardens&lt;/a&gt; provides an image of his dance. Interestingly enough, some claim the Charleston can be traced back to pattin&apos; Juba.

Another thing interesting about Master Juba--as in the man and not the dance--is that, apart from the fact that he was the first black man to appear onstage in blackface in a minstrel show, he was famous for being able to  mimic, recognizably and individually, sixteen or seventeen white blackface minstrels who imitated him--talk about pre-post-ironic. Also of interest, too, is, as the first link discusses in detail, just how much race mixing there was in Antebellum New York in the early Nineteenth Century. If blackface minstrelsy is where American popular culture begins, one can argue race mixing in New York City is where minstrelsy begins. Ann Douglas makes much the same point about the birth of Modernism in her &lt;a href=&quot;http://home.earthlink.net/~copaceticcomicsco/TerribleHonesty.html&quot; title=&quot;The foundation of the United States had been constructed out of those elements of what its founders and guides perceived as best in contemporary, Christian, and classical European civilization, with, naturally enough, a large bias towards its British component. At the conclusion of WWI, however, the US found itself ascendant if not actually dominant in the western world and while the center of political power in the US was, of course, Washington, the cultural capital was unquestionably Manhattan, and it was here that, emboldened by their nation&apos;s nascent position of growing power, a new way of being was erected upon this foundation that was carved out of the essence of America. And within the cultural sphere at that particular historical juncture nothing was more essentially American than the African-American culture that had risen in Harlem. Douglas demonstrates time and time again in the pages of Terrible Honesty that a key element in distinguishing American culture from European was-- and by extension clearly continues to be-- America&apos;s inclusion of its African cultural heritage, whether intentionally or, as was more likely-- at least at first-- unconsciously.&quot;&gt;Terrible Honesty - Mongrel Manhattan in the 1920s&lt;/a&gt;. And always, in foreground or background, are the sighs and trumpeting of the trombipulating pachyderm--attended or unattended by seven sightless savants--in the American common living space.</description>
		<guid isPermaLink="false">comment:www.metafilter.com,2005:site.40974-897008</guid>
		<pubDate>Mon, 04 Apr 2005 21:30:13 -0800</pubDate>
		<dc:creator>y2karl</dc:creator>
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		<title>By: DonnieSticks</title>
		<link>http://www.metafilter.com/40974/The-Minstrel-Show-21-William-Henry-Lane-and-Pattin-Juba#897023</link>	
		<description>Wow. First post where I actually learned a whole bunch without actually clicking on any of the links. This is what everyone should aspire to when posting. Nice job y2karl!</description>
		<guid isPermaLink="false">comment:www.metafilter.com,2005:site.40974-897023</guid>
		<pubDate>Mon, 04 Apr 2005 22:04:46 -0800</pubDate>
		<dc:creator>DonnieSticks</dc:creator>
	</item>	<item>
		<title>By: y2karl</title>
		<link>http://www.metafilter.com/40974/The-Minstrel-Show-21-William-Henry-Lane-and-Pattin-Juba#897049</link>	
		<description>More on Five Points:

&lt;small&gt;Five Pointers also played hard. There was a carnival atmosphere to Five Points, with the Bowery on the neighborhood&apos;s eastern edge the center of the spectacle. 

Walt Whitman extolled the Bowery as &quot;the most heterogeneous m&#233;lange of any street in the city; stores of all kinds and people of all kinds are to be met with every forty rods. . . .You may be the President or a Major-General, or be Governor, or be Mayor, and you will be jostled and crowded off the sidewalk just the same.&quot; 

The Bowery was home to the Bowery B&apos;hoys, a subculture of dandy-toughs that flourished for a while by making a name for themselves as lovers of adventure and excitement. (Bowery B&apos;hoys were touted for acts of courage during the Mexican War and were among the first New Yorkers to leave for California during the gold rush.)&lt;/small&gt;

&lt;a href=&quot;http://pn.psychiatryonline.org/cgi/content/full/39/8/86&quot; title=&quot;Walk around New York City neighborhoods long enough, and you are liable to wander, unaware, through some sites of notable social or cultural history that time has transformed, obscuring a vivid and rambunctious past. One of those places is in what is now Chinatown, at the intersection of Orange, Cross, and Anthony streets in lower Manhattan&#8212;a crossing whose five corners gave the name to the 19th century neighborhood known as Five Points.&quot;&gt;Storied Neighborhood Emblematic Of Immigrant Experience &lt;/a&gt;

See also &lt;a href=&quot;http://www.villagevoice.com/generic/show_print.php?id=61611&amp;page=bchristgau&amp;issue=0509&amp;printcde=MzMzODAzNTMwMg==&amp;refpage=L255Y2xpZmUvaW5kZXgucGhwP2lzc3VlPTA1MDkmcGFnZT1iY2hyaXN0Z2F1JmlkPTYxNjEx&quot; title=&quot;American pop music began on the Bowery. We can even assign a date and place: February 6, 1843, at the Bowery Amphitheatre near Chatham Square, the first documented appearance of the Virginia Minstrels. Immediately, Dan Emmett&apos;s quartet took off... their format was all the rage&#8212;not so much blackface, an entrenched novelty since 1830 or so, as the joking, hyperactive blackface band: banjo, fiddle, drumlike tambourine, big loud bone castanets. In evolving permutations, the minstrel show would dominate American show business for the rest of the century. It was nurtured on and around the Bowery, where sometimes the music was less mannered&#8212;Luc Sante reports that long before emancipated slaves donned burnt cork, &apos;black bands played in every Five Points dive and every Bowery resort that was not dominated by the Germans.&apos; In 1864, minstrelsy&apos;s greatest composer, 37-year-old Stephen Collins Foster, died a broke alcoholic in the same halfway respectable Bowery hotel (the North American, No. 30) where the Virginia Minstrels had worked up their act two decades earlier.&quot;&gt;An Elegy for the Bowery - Noise on Music Central&lt;/a&gt;</description>
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		<pubDate>Mon, 04 Apr 2005 22:33:38 -0800</pubDate>
		<dc:creator>y2karl</dc:creator>
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