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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 09 Mar 09 - 05:08 PM http://www.mudcat.org/thread.cfm?threadid=8972 |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 31 Aug 09 - 09:33 AM http://mudcat.org/thread.cfm?threadid=123262 Rock On, Daniel |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 19 Oct 09 - 09:16 AM http://mudcat.org/thread.cfm?threadid=124373 Good News Chariot Comin' |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 02 Nov 09 - 10:03 PM What Kind of Shoes You Gwine to Wear? http://mudcat.org/@displaysong.cfm?SongID=7727 |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 05 Jan 10 - 10:01 AM Go see: http://mudcat.org/thread.cfm?threadid=6742 ~S~ |
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Subject: RE: African-American Spirituals Permathread From: GUEST,wys-out Date: 19 Jan 10 - 02:30 PM As of today I am doing something differently with this thread-- I printed the index of "spirituals" from up above to replace the smaller set of songs I usually carry. I annotate that list that I carry, as I add/improvise verses of songs that "I" know; it's been my record/dirary of where I used them (so which groups heard them). But carrying the whole list will now give me the ability to portably ask others present what songs they might recall to lead in groups. Since our Diocesan groups are increasingly diverse in so many ways, the likelihood of being the "only" one present who knows any has diminished considerably. Bonus-- I'll be able to report back, here, on how well-known the songs are in these circles, and perhaps how and when they learned the ones they know-- grandmothers, civil rights, etc. ~Susan |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 31 Jan 10 - 02:12 AM http://mudcat.org/thread.cfm?threadid=126950&messages=12#2826150 THE WINTER |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 12 Feb 10 - 11:27 AM http://mudcat.org/thread.cfm?threadid=127267&messages=3 |
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Subject: RE: African-American Spirituals Permathread From: Q (Frank Staplin) Date: 25 Feb 10 - 09:12 PM On the Other Side of Jordan http://mudcat.org/thread.cfm?threadid=107525&messages=15 I'm Just A-goin' Over Home http://mudcat.org/thread.cfm?threadid=107525&messages=15 Jordan's Shore (White usage) http://mudcat.org/thread.cfm?threadid=107525&messages=15 'Tis Jordan River http://mudcat.org/thread.cfm?threadid=127652 Way Over Jordan http://mudcat.org/thread.cfm?threadid=127653 I'm Goin' Down to the River of Jerden http://mudcat.org/thread.cfm?threadid=127654 |
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Subject: RE: African-American Spirituals Permathread From: Q (Frank Staplin) Date: 25 Feb 10 - 09:18 PM Roll, Jerdon, Roll http://mudcat.org/thread.cfm?threadid=39230&messages=14 |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 25 Feb 10 - 10:03 PM Thanks, Q! ~S~ |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 08 Apr 10 - 02:49 PM Are You Ready? Spiritual Lyr Add: I Want to Be Ready (spiritual) Amen- spiritual Lyr Req: Every Time I Feel the Spirit Keep Your Lamp Trimmed and Burning (Spiritual) I Can Tell the World -Docu on Spirituals Jordan River Songs and Spirituals Lyr Add: Yonder Come Day (spiritual) Lyr Add: 'Chariot' Spirituals |
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Subject: RE: African-American Spirituals Permathread From: Bobert Date: 08 Apr 10 - 07:41 PM "You Gotta Move"... "Keep Your Lamp Trimed and Burning" mentioned above... "Wade in the Water"... "Get Right Church"... These are my favorites and one's that I occasionally will sneak into a set... B~ |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 13 Apr 10 - 05:22 PM BAND OF GIDEON Gideon's Band; or, De milk-white Horses http://mudcat.org/thread.cfm?threadid=128781 several: http://mudcat.org/thread.cfm?threadid=128668#2882149 scads: http://mudcat.org/usersearch.cfm?who=Richie ~S~ |
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Subject: RE: African-American Spirituals Permathread From: Richie Date: 13 Apr 10 - 07:57 PM Hey Susan, I've started doing gospel tunes Traditional and PD on my web-site, I've just got A roughed in and am working on B now: http://bluegrassmessengers.com.temp.realssl.com/traditional-and-public-domain-gospel-a-b.aspx Your welcome to use or reference by a link what I've got. I think there are about 60 spirituals in A, some are different versions. Total there are probably 80 diferent A listings. Richie |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 13 Apr 10 - 09:10 PM Kewl! I want to make sure they get into the index we have here upthread, as they are posted here in their own threads. If there already IS a thread, on a song you are adding text for, please use an existing thread where possible using the above index to find them. Then if you can add any new titling (i.e. same song, but title variants not already in index), that would be a huge help. I'm so short on sleep I am not sure that all made sense. ~Susan |
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Subject: RE: African-American Spirituals Permathread From: Haruo Date: 26 May 10 - 04:54 PM I don't see any reference here to the United Methodists' hymnal supplement Songs of Zion: Supplemental Worship Resources, edited by a group led by J. Jefferson Cleveland (1937-1986), which contains a section of about 100 spirituals with a prefaced essay (by Cleveland, I think) that probably ought to be noted here. When I get back from this weekend's Esperanto convention in DC, I'll try to remember to transcribe the essay and make a list of the spirituals. Verolga Nix is one of the other contributors. For a church publication, the texts are remarkably unbowdlerized and apparently deliberately eclectic as to grammatical and spelling normalization. Although published by the United Methodists' Abingdon Press, I think the book was intended at least as much for the predominantly African-American Methodist bodies like the AME, AME Zion, and CME. As a Baptist, of course I particularly enjoy the lines that refer to us Baptists, including one that goes "I'm gonna hold up the Baptist finger!" (Guess which one that is? ;-) ) Haruo |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 26 May 10 - 09:18 PM Haruo, with your permission I will edit that in somewhere above.... I may add a line or two... that book has been mentioned as source material for a number of the songs in the threads where the songs occur, but I agree it should have a fuller mention here. ~Susan |
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Subject: RE: African-American Spirituals Permathread From: Haruo Date: 27 May 10 - 12:16 AM Go right ahead, Susan, it's your permathread. Put it in however you want, and when I get to it I'll post the stuff I mentioned. |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 27 May 10 - 07:53 AM OK-- it will wait till my next maintenance-marathon. I have a lot of edits to do, piling up. :~) ~S~ |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 28 May 10 - 11:37 AM Work piling up:
=== Inter-index Fisk set from Q et al:
http://mudcat.org/thread.cfm?threadid=129086 === http://mudcat.org/thread.cfm?threadid=128971 (Needs commentary here) Sort w/other reference threads listed === http://mudcat.org/thread.cfm?threadid=128776 That's All Right (note to self-- see our version doc) http://mudcat.org/thread.cfm?threadid=61042&messages=20#978669 ~S~ |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 30 Jun 10 - 03:23 PM St. Helena group to edit in: &messages=1 ~S~ |
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Subject: RE: African-American Spirituals Permathread From: GUEST Date: 14 Feb 11 - 03:56 PM To W y s i w y G ! The word negro wasnt thought to be respectful to African Americans. For example during the production of "Showboat" the producer told Paul Robinson to reframe from the use of the word Nigger in describing the black workers on the steam boat and use the word negro because it was less harsh. Remember, none of these words were used by African Americans to describe who they are as a people but a preferred use by white Americans for the purpose of degrading and belittling a people. There was never any respect meant to be given with the use of either words at a time when African American were believed to be less than and not deserving of any repsect. Its not like African Americans who did use the word had a choice but to accept what whites designate to them for fear of reprisals and due to conditioning, and brainwashing. Lets reframe from speaking for a group of people and let them speak for themselves please. They would know and also provide a perspectiuve of history we would not be aware of. Thank you Susan for the respect you show and information provided. |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 15 Feb 11 - 09:54 AM Thanks, Guest. Language about any issues related to the time when this music was most-intensely in creation-mode are complicated, aren't they? In this thread (for instance its title), I try to keep my own communications clear and intentional. For instance I call these "African-American" spirituals-- because that is how I think people I communicate with now can best agree on what they are and how to talk about them,. But as I posted elsewhere in this thread-- in international, scholarly circles (and Google search terms), the term still used very often is "Negro" spirituals. I am never quite sure how best to span that gap, without inappropriately censoring; I am always mindful of the need to think about it and to be aware that others are also thinking about it, from their own perspective. ~Susan |
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Subject: RE: African-American Spirituals Permathread From: Desert Dancer Date: 25 Apr 11 - 01:20 AM An update of an external link: This post: http://www.mudcat.org/thread.cfm?threadid=38686#545251, above at 08 Sep 01 - 02:53 PM, links to a sub-page of an interview with Joe Carter on the public radio program "Speaking of Faith" -- Joe Carter and the Legacy of the African American Spiritual. That program is now called "On Being", and they've revamped their website. The current start page for that interview (and lots of related materials, including full recordings of quite a few songs) is http://being.publicradio.org/programs/2010/joe-carter/. ~ Becky in Tucson |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 25 Apr 11 - 11:46 AM Thanks! ~S~ |
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Subject: RE: African-American Spirituals Permathread From: Q (Frank Staplin) Date: 15 Nov 11 - 08:04 PM "Run To Jesus" Posted, thread 141532. |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 22 Nov 11 - 09:09 AM Notes to self: Lyr Add: You Must Shun Old Satan (Spiritual) Lyr Add: Run to Jesus (Spiritual) === My Southern Home: or, The South and Its People by Brown, William Wells, 1814?-1884 http://docsouth.unc.edu/neh/brown80/brown80.html http://en.wikipedia.org/wiki/William_Wells_Brown Research help needed to check/augment: From Wikipedia, the free encyclopedia William Wells Brown Born 1814 Lexington, Kentucky Died November 6, 1884(1884-11-06) Chelsea, Massachusetts Occupation Abolitionist, Writer, Historian. Spouse (1) Elizabeth "Betsey" Schooner, 1835; (2) Annie Elizabeth Gray, 1860 Children Clarissa Brown, Josephine Brown, Henrietta Brown, William Wells Brown, Jr., Clotelle Brown William Wells Brown (November 6, 1814 – November 6, 1884) was a prominent African-American abolitionist lecturer, novelist, playwright, and historian. Born into slavery in the Southern United States, Brown escaped to the North in 1834, where he worked for abolitionist causes and was a prolific writer. Brown was a pioneer in several different literary genres, including travel writing, fiction, and drama. His novel Clotel is considered the first novel by an African American and was published in London in 1853. Lecturing in England when the 1850 Fugitive Slave Law was passed in the US, Brown stayed for several years to avoid risk of capture and re-enslavement. After his freedom was purchased by a British couple in 1854, he returned to the US and the abolitionist lecture circuit. A contemporary of Frederick Douglass, Wells Brown was overshadowed by the charismatic orator and the two feuded publicly. William was born into slavery in Lexington, Kentucky. His mother Elizabeth was owned by Dr. Thomas Young and had seven children, each by different fathers. (In addition to William, her children were Solomon, Leander, Benjamin, Joseph, Milford, and Elizabeth.) His father was George W. Higgins, a white planter who was a cousin of William's master, Dr. Young. Although Young promised his cousin he would never sell the boy (whom Higgins recognized as his son)[2], William was sold multiple times before he was twenty years old. William spent the majority of his youth in St. Louis. His masters hired him out to work on the Missouri River, then a major thoroughfare for steamships and the slave trade. He made several attempts to escape, and on New Year's Day of 1834, he successfully slipped away from a steamboat when docked in Cincinnati, Ohio, a free state. He adopted the name of Wells Brown, a Quaker friend, who helped him after his escape by providing food, clothes and some money. [edit] Marriage and family Shortly after gaining his freedom, Brown met and married Elizabeth Schooner, a free African-American woman. Later he separated from her and they eventually divorced, causing a minor scandal.[3] Together they had three daughters. Move to New York From 1836 to about 1845, Brown made his home in Buffalo, New York, where he worked as a steamboat man on Lake Erie. He used his position to aid escaped slaves to freedom in Canada as a conductor for the Underground Railroad.[4] Brown became active in the abolitionist movement in Buffalo by joining several anti-slavery societies and the Negro Convention Movement. [edit] Years in Europe In 1849, Brown left the United States to travel in the British Isles to lecture against slavery. He stayed in England until 1854. He lectured widely to local antislavery circuits to build support for the US movement. Brown also wanted to learn more about the cultures, religions, and different concepts of European nations. He felt that he needed always to be learning, in order to catch up and live in a society where others had been given an education when young. In his memoir he wrote, “He who escapes from slavery at the age of twenty years, without any education, as did the writer of this letter, must read when others are asleep, if he would catch up with the rest of the world.”[5] In 1849 Brown was selected to attend the International Peace Conference in Paris. By then separated from his wife, he brought his two young daughters with him, to give them the education which he had been denied.[6] Based on this journey, Brown wrote Three Years in Europe: or Places I Have Seen And People I Have Met. His travel account was popular with middle-class readers as he recounted sightseeing trips to the foundational monuments considered the spine of European culture. When lecturing about slavery, he showed a slave collar as demonstration of its evils. At the Paris Peace Conference, he faced opposition while representing the country that had enslaved him, and confronted American slaveholders on the grounds of the Crystal Palace.[7] Abolition orator and writer Brown gave lectures for the abolitionist movement in New York and Massachusetts. He soon focused on anti-slavery efforts. His speeches expressed his belief in the power of moral suasion and the importance of nonviolence. He often attacked the supposed American ideal of democracy and the use of religion to promote submissiveness among slaves. Brown constantly refuted the idea of black inferiority. Reaching beyond America’s borders, he traveled to Britain in the early 1850s and recruited supporters for the American abolitionist cause. An article in the Scotch Independent reported the following: "By dint of resolution, self-culture, and force of character, he has rendered himself a popular lecturer to a British audience, and vigorous expositor of the evils and atrocities of that system whose chains he has shaken off so triumphantly and forever. We may safely pronounce William Wells Brown a remarkable man, and a full refutation of the doctrine of the inferiority of the negro."[8] Due to Brown's reputation as a powerful orator, he was invited to the National Convention of Colored Citizens, where he met other prominent abolitionists. When the Liberty Party formed, he chose to remain independent, believing that the abolitionist movement should avoid becoming entrenched in politics. He continued to support the Garrisonian approach to abolitionism, and shared his own experiences and insight into slavery in order to convince others to support the cause. Literary works In 1847, he published his memoir, the Narrative of William W. Brown, a Fugitive Slave, Written by Himself, which became a bestseller second only to Frederick Douglass' slave narrative. He critiques his master’s lack of Christian values and the brutal use of violence in master-slave relations. When Brown lived in Britain, he wrote more works, including travel accounts and plays. Clotel, or, The President's Daughter: A Narrative of Slave Life in the United States His first novel, entitled Clotel, or, The President’s Daughter: a Narrative of Slave Life in the United States, is believed to be the first novel written by an African American.[9] But, because the novel was published in England, the book was not the first African-American novel published in the United States. This credit goes to either Harriet Wilson's Our Nig (1859) or Julia C. Collins' The Curse of Caste; or The Slave Bride (1865). Most scholars agree that Brown is the first published African-American playwright. Brown wrote two plays, Experience; or, How to Give a Northern Man a Backbone (1856, unpublished and no longer extant) and The Escape; or, A Leap for Freedom (1858), which he read aloud at abolitionist meetings in lieu of the typical lecture. Brown continually struggled with how to represent slavery "as it was" to his audiences. For instance, in an 1847 lecture to the Female Anti-Slavery Society of Salem, Massachusetts, he said, "Were I about to tell you the evils of Slavery, to represent to you the Slave in his lowest degradation, I should wish to take you, one at a time, and whisper it to you. Slavery has never been represented; Slavery never can be represented.[10] Brown also wrote several historical works, including The Black Man: His Antecedents, His Genius, and His Achievements (1863), The Negro in the American Rebellion (1867) [considered the first historical work about black soldiers in the Civil War], The Rising Son (1873), and another volume of autobiography, My Southern Home (1880). [edit] Later life Brown stayed abroad until 1854. Passage of the 1850 Fugitive Slave Law had increased his risk of capture even in the free states. Only after the Richardson family purchased his freedom in 1854 (they had done the same for Frederick Douglass), did Brown return to the United States. He quickly rejoined the anti-slavery lecture circuit again.[11] Perhaps because of the rising social tensions in the 1850s, he became a proponent of African-American emigration to Haiti, an independent black republic. He decided that more militant actions were needed to help the abolitionist cause. During the American Civil War and in the decades that followed, Brown continued to publish fiction and non-fiction books, securing his reputation as one of the most prolific African-American writers of his time. He also played a more active role in recruiting blacks to fight in the Civil War. He introduced Robert John Simmons from Bermuda to abolitionist Francis George Shaw, father of Colonel Robert Gould Shaw, the commanding officer of the 54th Massachusetts Volunteer Infantry Regiment. On April 12, 1860, Brown married twenty-five year old Anna Elizabeth Gray in Boston[12] While continuing to write, Brown was active in the Temperance movement as a lecturer; he also studied homeopathic medicine and opened a medical practice in Boston's South End while keeping a residence in Cambridge, Massachusetts's Second Ward until moving to the nearby city of Chelsea in 1882.[13] William Wells Brown died in Chelsea, Massachusetts in 1884 at the age of 68. Writings * Narrative of William W. Brown, a Fugitive Slave. Written by Himself. Boston: The Anti-slavery office, 1847. * Narrative of William W. Brown, an American Slave. Written by Himself. London: C. Gilpin, 1849. * Three Years in Europe: Or, Places I Have Seen and People I Have Met. London: Charles Gilpin, 1852. * The American Fugitive in Europe. Sketches of Places and People Abroad. Boston: John P. Jewett, 1855. * The Black Man: His Antecedents, His Genius, and His Achievements. New York: Thomas Hamilton; Boston: R.F. Wallcut, 1863. * The Rising Son, or The Antecedents and Advancements of the Colored Race. Boston: A. G. Brown & Co., 1873. * My Southern Home: or, The South and Its People. Boston: A. G. Brown & Co., Publishers, 1880. * The Negro in the American rebellion; his heroism and his fidelity ... * Brown, William Wells (1815-1884). Three years in Europe, or places I have seen and people I have met. with a Memoir of the author. 1852.
=== post the songs from it ~S~ |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 23 Nov 11 - 01:22 PM From the above Wells book, an example (not the best one by far but the one I can get at now), of an eyewitness account of the singsong use of spirituals/work music for a sales pitch-- sacred and secular crossing of what we have sorted here at Mudcat as distinct genres that clearly were not so sharply defined back in the day. DIALECT ALERT Research is needed to sort out the dialect issues of the following, which is posted verbatim from the electronic version of the text. Quoting the author on page iii: PREFACE. No attempt has been made to create heroes or heroines, or to appeal to the imagination or the heart. The earlier incidents were written out from the author's recollections. The later sketches here given, are the results of recent visits to the South, where the incidents were jotted down at the time of their occurrence, or as they fell from the lips of the narrators, and in their own unadorned dialect. BOSTON, May, 1880.
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 24 Nov 11 - 11:16 PM From Q in another thread: William Wells Brown was an abolitionist whose compilation, 1848, reprint 1849, The Anti-Slavery Harp: A Collection of Songs for Anti-Slavery Meetings, contained poems by a number of anti-slavery writers. Published by Bela Marsh, Boston. The book is online: http://utc.iath.virginia.edu/abolitn/absowwbahp.html A quick look at the book shows some stirring texts; it appears to be a wordbook (word-only) for a body of sing material, where the singers all knew common "airs" (tunes) to which they would be sung. Alas, the tunes themselves are not included, and only one I saw was named and, unfortunately, I dunnoi that tune either. They are clearly composed texts, not spontaneous "spirituals"-type material, and IMO a thread discussing the texts might be interesting as a separate thread.... to which we could link, from here in this permathread, as related material. I am not sure there would be enough interest to post the songs themselves, as they already appear in good form at the virginia.edu site. Virginia was apparently a hotbed of "slave breeding," [ouch], so I am glad to see them housing all this material and I would be very surprised if it ever disappeared from there. (They appear to have added quite a bit since the Slave Songs they'd hosted at docsouth.) As I continue to explore the newer materials (maybe they're just new to me), I'll give some thought to how to relate to them here at Mudcat, and I hope others will as well. ~S~ |
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Subject: RE: African-American Spirituals Permathread From: Q (Frank Staplin) Date: 03 Feb 12 - 03:04 PM "Come By Yuh" posted thread 143118, "Come By Yuh." Text previously posted as part of message from Nerd, thread 65010, 16 Dec 08. |
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Subject: RE: African-American Spirituals Permathread From: Q (Frank Staplin) Date: 04 Feb 12 - 01:31 PM The spiritual "Come By Yuh" has been transferred to the thread "Origins: Kumbaya," thread 65010. There is no certainty that "Kumbaya," composed by Marvin Frey, is derived from the low country spiritual. |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 04 Mar 12 - 05:50 PM If Jesus Had to Pray http://www.mudcat.org/Detail.CFM?messages__Message_ID=2021690 |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 18 Jan 13 - 08:53 PM I Know King Jesus Is My Friend: http://mudcat.org/thread.cfm?threadid=41644 |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 08 Feb 13 - 06:44 PM I Guess You'd Better Hush! Hush! Hush! http://mudcat.org/thread.cfm?threadid=71761 |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 24 Nov 13 - 04:25 AM OLE EGYP' http://mudcat.org/thread.cfm?threadid=152933 |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 24 Nov 13 - 04:29 AM Several: http://mudcat.org/thread.cfm?threadid=152922& |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 24 Nov 13 - 02:19 PM http://mudcat.org/thread.cfm?threadid=152938 http://mudcat.org/detail.cfm?messages__Message_ID=3576820 Also filter search Spiritual for items missed while sick.
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 10 Apr 14 - 12:17 PM I heard an interesting theory last night from a choir director re: THE vs. DE, etc. Joe B's understanding is that since slaves were not permitted to look a white person in the eye, the dropped head (and resulting constricted airway) would make THE come out as DE, and/or that a white person would hear it (and thus transcribe it) that way. Then.... one can extrapolate from there that DE is what babies would hear as they acquired language.... and since English was not the first language of newly-arrivibg enslaved persons.... well, there you'd have the birth of Ebonics. |
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Subject: RE: African-American Spirituals Permathread From: Q (Frank Staplin) Date: 10 Apr 14 - 03:46 PM Sounds wrong to me. De vs. the depends upon placement of the tongue (farther back for 'de'), not head inclination. Moreover, the 'th', pronounced thuh or thee, is uncommon in most languages; even if it is in the written word. The coin thaler is pronounced taler (origin of our dollar). |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 23 Dec 14 - 07:22 PM Several songs/titles: http://mudcat.org/thread.cfm?threadid=79315 |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 11 Mar 15 - 11:49 AM What are these songs called? http://mudcat.org/thread.cfm?threadid=7383 ~S~ |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 05 Apr 15 - 02:41 PM Subject: RE: _... Trail Of Negro Folk-Songs_ online From: maeve - PM Date: 04 Apr 15 - 03:45 PM Here's the clickable link: http://www.traditionalmusic.co.uk/negro/ "On The Trail Of Negro Folk-Songs-online book A collection of negro folk songs with lyrics, sheet music & commentaries. By Dorothy Scarborough Assisted By Ola Lee Quiledge Copyright, 1925 By Harvard University Press " This looks like an amazing resource. Likely somebody here has already pointed it out, but I've not seen it before. Amazing to see it all online There are also good links with instrumental, vocal, and educational resources. Here's the table of contents. I. ON THE TRAIL OF NEGRO FOLK-SONGS..... 3 II. THE NEGRO'S PART IN TRANSMITTING THE TRADITIONAL SONGS AND BALLADS......... 33 III. NEGRO BALLADS.................. 63 IV. DANCE-SONGS, OR "REELS''............ 96 V. CHILDREN'S GAME-SONGS............. 128 VI LULLABIES...................... 144 VII. SONGS ABOUT ANIMALS.............. 161 VIII. WORK-SONGS.................... 206 IX. RAILROAD SONGS.................. 238 X. BLUES........................ 264 |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 21 Nov 15 - 01:59 PM By'm Bye http://mudcat.org/thread.cfm?threadid=131847 |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 27 Nov 16 - 02:03 PM http://mudcat.org/thread.cfm?threadid=132449 |
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Subject: RE: African-American Spirituals Permathread From: wysiwyg Date: 25 Aug 17 - 05:54 PM Add Q spirituals of St Helena to toc |
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