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Dave Harker, Fakesong

Joe Offer 22 Jan 20 - 05:10 AM
Brian Peters 22 Jan 20 - 05:15 AM
Joe Offer 22 Jan 20 - 05:30 AM
GUEST,Derek Schofield 22 Jan 20 - 05:36 AM
GUEST,Pseudonymous 22 Jan 20 - 06:07 AM
GUEST,Pseudonymous 22 Jan 20 - 06:20 AM
Brian Peters 22 Jan 20 - 07:06 AM
Vic Smith 22 Jan 20 - 07:23 AM
Brian Peters 22 Jan 20 - 09:06 AM
GUEST,Pseudonymous 22 Jan 20 - 11:14 AM
GUEST,Pseudonymous 22 Jan 20 - 11:18 AM
Brian Peters 22 Jan 20 - 11:35 AM
The Sandman 22 Jan 20 - 12:30 PM
GUEST,Pseudonymous 22 Jan 20 - 02:06 PM
GUEST,Pseudonymous 22 Jan 20 - 02:09 PM
Vic Smith 22 Jan 20 - 02:34 PM
Vic Smith 22 Jan 20 - 04:27 PM
GUEST,Jon Dudley 22 Jan 20 - 04:48 PM
The Sandman 22 Jan 20 - 05:10 PM
Joe Offer 22 Jan 20 - 05:19 PM
GUEST,Pseudonymous 23 Jan 20 - 02:57 AM
GUEST,Pseudonymous 23 Jan 20 - 03:01 AM
The Sandman 23 Jan 20 - 03:25 AM
Steve Gardham 23 Jan 20 - 03:45 AM
GUEST,jag 23 Jan 20 - 05:10 AM
GUEST,Derek Schofield 23 Jan 20 - 05:25 AM
GUEST,Pseudonymous 23 Jan 20 - 06:32 AM
GUEST,Pseudonymous 23 Jan 20 - 08:39 AM
Vic Smith 23 Jan 20 - 08:57 AM
Steve Gardham 23 Jan 20 - 09:36 AM
Steve Gardham 23 Jan 20 - 09:42 AM
Steve Gardham 23 Jan 20 - 09:52 AM
Jack Campin 23 Jan 20 - 09:55 AM
Steve Gardham 23 Jan 20 - 10:02 AM
Steve Gardham 23 Jan 20 - 10:11 AM
Steve Gardham 23 Jan 20 - 10:12 AM
Brian Peters 23 Jan 20 - 10:56 AM
Lighter 23 Jan 20 - 11:41 AM
Vic Smith 23 Jan 20 - 01:32 PM
GUEST,Pseudonymous 26 Jan 20 - 03:49 PM
GUEST,Pseudonymous 26 Jan 20 - 04:01 PM
GUEST,Jon Dudley 27 Jan 20 - 03:07 AM
GUEST,Pseudonymous 27 Jan 20 - 05:01 AM
GUEST,Pseudonymous 27 Jan 20 - 05:27 AM
GUEST,Pseudonymous 27 Jan 20 - 05:29 AM
GUEST 27 Jan 20 - 05:36 AM
GUEST,Pseudonymous 27 Jan 20 - 05:56 AM
GUEST 27 Jan 20 - 06:32 AM
GUEST,jag 27 Jan 20 - 06:53 AM
GUEST,jag 27 Jan 20 - 09:02 AM
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Subject: RE: Dave Harker, Fakesong
From: Joe Offer
Date: 22 Jan 20 - 05:10 AM

I dunno, Brian. It seems to me that Bob Copper was a consummate showman, and I mean that as a compliment (and I think Pseudonymous does, too). But showmen always have a bit of "hooey" to them, and that's why we love them. I've never met Bob Copper in person, but his recordings and his books hold me in thrall.
Nobody can be as good as Bob Copper seems to be, but he had whatever magic it takes to make me a True Believer.
Joe


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Subject: RE: Dave Harker, Fakesong
From: Brian Peters
Date: 22 Jan 20 - 05:15 AM

Joe, I can assure you that Bob Copper was just as entertaining, fascinating and generous in private as in public. He regularly amazed me with his depth of knowledge. It really wasn't 'hooey'.


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Subject: RE: Dave Harker, Fakesong
From: Joe Offer
Date: 22 Jan 20 - 05:30 AM

Hi, Brian, I think we're observing the same thing, but it may be a bifference between US and UK perception.
Whatever the case, my perception is that Bob Copper was absolutely delightful and absolutely credible. I myself have been accused at times of being a showman, so I think this is cool.
Joe


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Subject: RE: Dave Harker, Fakesong
From: GUEST,Derek Schofield
Date: 22 Jan 20 - 05:36 AM

Brian … I can't remember writing anything about Grandfather's Clock. You'd have to remind me where it might have been.

Regarding Sharp and music hall songs. Of course he didn't collect them, unless by accident. He wrote in the introduction to The Country Dance Book part 1 in 1909:
"In the village of today the polka, waltz and quadrille are steadily displacing the old-time country dances and jigs, just as the tawdry ballads and strident street-songs of the towns are no less surely exterminating the folk-songs" P. 7. No doubt there are similar quotes in other publications, such as "poverty-stricken tunes of the music-hall … superficial attractiveness" … "coarse music-hall songs" English Folk Song: Some Conclusions, pages 135 and 137.

I only look at Mudcat once or twice a day, so I'm inevitably way behind on the discussion.

Derek


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Subject: RE: Dave Harker, Fakesong
From: GUEST,Pseudonymous
Date: 22 Jan 20 - 06:07 AM

I made my admiration for the Copper family explicit a few posts back.

Like Brian, Cole praised Copper's book, so it's on my list, which is very long. In addition the Copper family have a web site offering a discography and a range of print-based products, including song-books. It 'links' section leads to various interviews and articles. They also have a facebook page. As I have said before, I don't see anything wrong with people embracing, to whatever extent, commercial possibilities for their work. If all this isn't promotional (and therefore potentially biased i.e. showing a preference one way or another) …

I like Joe's word 'showman' even though perhaps it isn't the word an English person would use in this context.

The last paragraph in my post on 1.17 am (as recorded here) was a general one, not one aimed at the Copper family. And I think it is a point worth making in general.


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Subject: RE: Dave Harker, Fakesong
From: GUEST,Pseudonymous
Date: 22 Jan 20 - 06:20 AM

As usual, Brian makes an interesting contribution to the discussion.

Perhaps we can agree that we find a mixture of 'hooey' and well-documented research in the work of Copper? Nothing to say that people cannot or do not produce both.

When I read the Vic Smith interview, I was reminded in part of those TV programmes where a guest has a product just on the market and this inevitably is mentioned during the programme. Nothing wrong with this, and it doesn't not imply that the product is poor quality.

A lot of modern folk singers and musicians are professional or semi-professional, as indeed is Brian himself. The Coppers seem to fall into this category.

This is a source of tension for some in the folk world, I think, who have in the past tended to define themselves in opposition to the world of commercialism, or in the case of others, to capitalism. We have discussed this already in connection with Harker, William Morris etc.


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Subject: RE: Dave Harker, Fakesong
From: Brian Peters
Date: 22 Jan 20 - 07:06 AM

"Perhaps we can agree that we find a mixture of 'hooey' and well-documented research in the work of Copper? Nothing to say that people cannot or do not produce both."

I suggest you wait until you've actually read the work of 'Copper' (ugh) before making a pronouncement like this, and expecting anyone to agree to it.

"When I read the Vic Smith interview, I was reminded in part of those TV programmes where a guest has a product just on the market and this inevitably is mentioned during the programme. Nothing wrong with this, and it doesn't not imply that the product is poor quality."

We're not talking about quality here. You've brought up an allegation of 'bias', which suggests you believe that Bob Copper's account of life and singing culture in Rottingdean may be unreliable. I'd like to know how you can justify this, on the basis apparently of a single interview, albeit one which includes a wealth of extremely important detail.

"A lot of modern folk singers and musicians are professional or semi-professional, as indeed is Brian himself. The Coppers seem to fall into this category."

The Coppers run a very attractive website these days, not surprisingly since certain family members are professional graphic designers. Of course the family has been paid for their guest appearances, but again I don't see how this bears on the accuracy of Bob Copper's testimony in 1971, which is what we are talking about.


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Subject: RE: Dave Harker, Fakesong
From: Vic Smith
Date: 22 Jan 20 - 07:23 AM

Pseudonymous wrote:-
Please don't tell me I am calling people 'liars': this isn't what I mean at all.
Certainly I would not call you a liar for what you are saying about Bob Copper but I would say that you are exhibiting a profound lack of empathy for the way that Bob expressed himself as well a complete misunderstanding of the way that we should regard Bob's statements, musings, reflections and stories. They are not academic attempts to get to the factual roots of past occurrences; they are Oral History and as such they are very important for informing us not only about events, but also about attitudes, opinions and a recognition of the things the go towards defining the spoken cultural heritage of a community. They are vital.

An interviewer should say as little as possible and give the informant his or her head about what is important in their view - and nearly always they are right. There are many points in the interviews that I have conducted where I have not realised the significance of what I have recorded until some time afterwards.

The interviewer should never express disbelief, never contradict, never challenge. This is not a media situation where a politician is being grilled on behalf of the public. It is much more intimate and eventually much more revealing than that. This became even more important when I interviewed some of the greatest tradition bearers amongst the Scots travellers - a severely marginalised group for whom the supernatural was part of their everyday lives. If I had said anything like, "That's not true - that didn't actually happen - I don't believe you." etc. then they would have dried up on me straight away and I would have failed to uncover the attitudes that led to their view of the world and that was what I was after.

I suppose what I have written reveals as much about myself as anything else; I have always been much more interested in people than raw information.

Coming back to Bob - and to his singing contemporaries in Sussex - the likes of Johnny Doughty, Gordon Hall, Bob Blake, Ron Spicer, Louie Fuller, George Belton, Scan Tester - all of whom I interviewed (probably others, I don't keep lists), usually but not always for the weekly BBC Radio Sussex folk music programme "Minstrels Gallery" which I introduced for 17 years, I can only thank them belatedly for the hours of enormous pleasure that I spent in their company and the huge insights that I gained from talking to them.

But particularly Bob Copper.... We used him on our programme many, many times during those years and he was such a great natural broadcaster and could speak knowledgeably on a wide range of subjects. I remember saying to him on one occasion after again being really impressed with his performance in front of a microphone, "You know, Bob, you could have been the BBC's countryman, another Franklin Engelmann, another John Arlott." But I knew that in those days on his wife's illness that he did not want to be away from home for more than a short while; so the trip over to our studios in Brighton would be about right. His reply was brief but firm - "Family first! Always family first." - and, as always, he was right.


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Subject: RE: Dave Harker, Fakesong
From: Brian Peters
Date: 22 Jan 20 - 09:06 AM

”Brian … I can't remember writing anything about Grandfather's Clock. You'd have to remind me where it might have been.”

Derek, I refer you to:
Schofield, D. (2004) Sowing the Seeds: Cecil Sharp and Charles Marson in Somerset in 1903. Folk Music Journal 8 (6), p 497

This includes the following quote from Cecil Sharp’s Hampstead lecture in1903:

“I could easily have filled my notebook with Music Hall songs, [Minstrel] songs, or with the popular songs of fifty years ago and less, such as ‘Grandfather’s Clock’, ‘A Life on the Ocean Wave’, ‘Woodman Spare That Tree’, ‘Wait Till the Clouds Roll By’ and drivel of that sort. Gradually however we worked through that stratum and eventually struck a rich vein of Real Folk Song, of the kind we were searching for...”

It’s an excellent article, and I commend it to you and others.


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Subject: RE: Dave Harker, Fakesong
From: GUEST,Pseudonymous
Date: 22 Jan 20 - 11:14 AM

I think I might have misread something Brian put. When he wrote that Copper 'had a tremendous grasp of detail, and ample dedication to carry out thorough research and documentation' I took him to mean that I would find examples of these qualities in his book. This is why, taking Brian's word for it, I suggested that we might agree that the book included both hooey and well-documented research.

As I seem to have misunderstood why Brian was making this point, and as it seems he is not claiming that the book includes well-documented research, then obviously there can be no agreement of the sort I proposed.

Brian uses the word 'allegation' to refer to my point that what Copper says will be potentially biased. For me, it isn't the right word for the point I was making, and for me it wouldn't be the right word even if I put plain 'biased'.


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Subject: RE: Dave Harker, Fakesong
From: GUEST,Pseudonymous
Date: 22 Jan 20 - 11:18 AM

Still reading Harker on Child and on 'balladry'. Some of those mentioned I have encountered before, eg Gerould, so I can make an attempt to see how far I think Harker represents their views fairly.


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Subject: RE: Dave Harker, Fakesong
From: Brian Peters
Date: 22 Jan 20 - 11:35 AM

Definitions of 'hooey': 'foolish', 'wrong', 'nonsense'.

"I seem to have misunderstood why Brian was making this point, and as it seems he is not claiming that the book includes well-documented research"

As you very well know, despite the leaden sarcasm, I discount entirely the notion that 'A Song for Every Season' contains 'hooey' (and am disappointed that Joe Offer first brought up the term).

I try not to fly off the handle or get personally affronted when people dangle wilfully contrarian and ill-informed comments on subjects I know and care about, but I've found some of the stuff written about Bob Copper above tasteless and trying. Assuming the rattle of hooves I hear in the distance is indeed the Three Billy Goats Gruff arriving to take over my shift, I'll abstain from further response for now.


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Subject: RE: Dave Harker, Fakesong
From: The Sandman
Date: 22 Jan 20 - 12:30 PM

I dunno, Brian. It seems to me that Bob Copper was a consummate showman. joe offer.
for god sake, Bob Copper was just himself, to describe him as a consummate showman, is in my opinion inaccurate, its the same sort of inaccuracy as saying there was a walter pardon industry, or much worse that nic jones stole the guitar arrangement of canadeeio. these sort of statements, show the worst aspect of this forum.
consummate showman imo implies a flamboyant extrovert, a sort of modern day, harry lauder or derek brimstone
    I said what I said as a compliment. Don't try to divert this discussion into a battle because you don't like my choice of words.
    -Joe Offer-


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Subject: RE: Dave Harker, Fakesong
From: GUEST,Pseudonymous
Date: 22 Jan 20 - 02:06 PM

It is a shame that Brian feels the way he does; I for one do respect his love for and knowledge of his subject and I have said so. I hope he will continue to share his views and experience. I do agree that perhaps 'hooey' was too strong a word, though I won't back down on my view that Copper is presenting himself and his family and is likely to leave out stuff that for various reasons he might not want people to know or which might not suit the impression he seeks to make, or which might not be what he thinks the interviewer wants. Indeed, at one point in the interview with Vic Smith he says something like 'I suppose this is the sort of thing you want'.

Personally, the Copper family do appear to me to be consummate performers. Not least because I like to hear harmonies sung and you don't often find it in English folk music. Moreover, I think it is fair to say that they do run a sort of 'cottage industry' relating to their own heritage and skills. I think that people with such skills have probably used them in this way from time to time through the ages. And good luck to them: they are talented!

Indeed, Vic Smith in his article said that with hindsight the interview with him might have been good practice for Copper who was about to engage in media interviews in connection with his book. And the book, as Copper explains, was to come out earlier but was delayed to hit the Xmas market. I seem to remember that there was some sort of local connection, which Copper explains, to the publishing firm?

I take Vic Smith's interesting point about 'oral history', which is part of an interesting post. This area is sort of linked to the themes raised by Harker and Cole about mediation. But it isn't, I suggest, quite as simple as could be assumed. When faced with historical sources, even at GCSE pupils are asked to evaluate these sources, analysing potential sources of bias. In pointing this out, I don't think I am being 'contrarian'.

Here is a web site about 'oral history' which makes exactly this sort of point. See the section on narrative and memory.

https://archives.history.ac.uk/makinghistory/resources/articles/oral_history.html

My point isn't 'contrarian'; it is mainstream.

Finally, I come back to Cole, which is where Copper comes into the discussion. Cole offers us two different perspectives on the same incident, one from the lady and one from Copper and invites us to consider how they differ. In one there is no mention of whisky; in the other Copper states that the brothers were not 'allowed' to leave until the bottle was empty and the lady's note book is full. Vic's Cole's point is that the voices of the 'lower other' (presumably including the Coppers) has too often been missing from discussions of folklore. What I am saying is that this still leaves those looking at the differing accounts in future years the problem of evaluating the evidence that they have from the past.

Have a nice evening everybody.


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Subject: RE: Dave Harker, Fakesong
From: GUEST,Pseudonymous
Date: 22 Jan 20 - 02:09 PM

Vic's Cole's should have read Cole's.


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Subject: RE: Dave Harker, Fakesong
From: Vic Smith
Date: 22 Jan 20 - 02:34 PM

Pseudonymous 21 Jan 20 - 05:36 AM
However, in line with his postmodern approach Cole gives the view of Copper, the 'lower other' to use Cole's term.

Pseudonymous 22 Jan 20 - 02:06 PM
Vic's Cole's point is that the voices of the 'lower other' (presumably including the Coppers) has too often been missing from discussions of folklore.

Could I ask how "Vic" comes into it?


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Subject: RE: Dave Harker, Fakesong
From: Vic Smith
Date: 22 Jan 20 - 04:27 PM

I get to feeling very uncomfortable with the post by Pseudonymous at 22 Jan 20 - 02:06 PM. In particular I feel that motives and extra-musical considerations are being ascribed to the Copper family which are simply not there

Personally, the Copper family do appear to me to be consummate performers.
Can I ask you if you have seen a live performance by The Copper Family? If you could give time and place it would be a help. I must have seen them at least ten times a year over the last fifty-odd years and the words "consummate performers" do not come to mind; "endearingly shambolic" would be nearer the mark.

Not least because I like to hear harmonies sung and you don't often find it in English folk music.
Well, you do (or did) in their part of East Sussex; the Hills of East Dean and the Townsends of East Chiltington would be just two examples with family repertoires that had lots of cross-overs with that of the Coppers. Alternate sections and harmonies with "glee"-style harmonies were far from uncommon in both secular and church singing. The Coppers are unique in maintaining this today throughout the five generations of this family that I have heard sing.

Moreover, I think it is fair to say that they do run a sort of 'cottage industry' relating to their own heritage and skills. I think that people with such skills have probably used them in this way from time to time through the ages. And good luck to them: they are talented!
I can only think that the return of the 'cottage industry' phrase is designed to irritate as it did successfully in the Walter Pardon research thread. Indeed in his long post explaining why he closed that post, Joe Offer wrote: -
as soon as they settle down a bit, Pseudonymous or some other troll will come in and wind them up again. If I do away with Pseudonymous, some other troll will come in, so what's the use in doing away with Pseudonymous?

I think this shows what the moderators think of the role of Pseudonymous here.

Indeed, Vic Smith in his article said that with hindsight the interview with him might have been good practice for Copper who was about to engage in media interviews in connection with his book.
A subsequent impression of mine when I was transcribing the interview some 35 years after it took place.
I need to point out that the reason for the interview was for us to investigate the family story because Bob had asked us to help in running the folk club that he was planning to start. Perhaps I ought to have stuck to saying in the introduction - "However, we felt that we did not know enough about the family and we asked if we could come and record an interview so that we could get some background. (This was before Bob's first book was published and details of the family were not as well known as they are now) It was a fortuitous time to record him as he had just written his first book and had all the information fresh in his mind." This is the reason that in the transcription, I report Bob as saying this is the sort of thing that you want to know, isn't it? My motive in asking to interview Bob was that it would provide background for me to make sure that I didn't make any mistakes as the prospective compere of the Coppersongs Folk Club.
I feel it needs to be pointed out that when Bob, in his mid-50s started to write out various personal memories and had dug out his dad, Jim's writing it was for the benefit of John & Jill and for Jill's three songs (John's offspring were not born until later). Bob's first memories would have been during the 1st World War; Rottingdean/Peacehaven was very diferent by 1970 and the changes were what Bob wanted to explain. It was not until Peter Bellamy had read a rough draft and talked to Bob into considering publication that anything came of it and Bob started to rework things.

And the book, as Copper explains, was to come out earlier but was delayed to hit the Xmas market. I seem to remember that there was some sort of local connection, which Copper explains, to the publishing firm?
By the time of this interview - between writing and publication of A Man For All Seasons Bob had to work with Heinnemans on editing and had been asked to prepare himself for media interest as the publishers were starting to think that they had a potential top seller. They were right. However, publication was far from his initial thoughts when writing.

This post is to explain my discomfort at the way Bob's intention and motives are portrayed by Pseudonymous here. I have quoted what Joe Offer thinks, perhaps Pseudonymous could explain the purpose more clearly.


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Subject: RE: Dave Harker, Fakesong
From: GUEST,Jon Dudley
Date: 22 Jan 20 - 04:48 PM

Well, this is all very interesting. As one who very occasionally puts his head above the parapet, and if you don’t mind me returning rather late to the observations being made of the ‘collecting’ of the Copper Family, might I offer a few thoughts?...
Much of what has been written is in a language unfamiliar to me, of ‘socio’ this and ‘postconstructionalist’ that, so I’ve spent more time flying to the OED than is necessarily good for me. However, I think I see at least some of the points being made. The background of the situation surrrounding Mrs Kate Lee’s collecting from the two Copper brothers James and Tom is documented in the family exactly as Vic and Brian have indicated , that is through the prompting of Jim Copper’s memory by Francis Collinson. Quite simply it was an event that had occurred some 50+ years previously, but had not been of continuing significance to the family. Naturally, once Frank had pointed out the fact, Bob was fascinated and asked his father what he knew. Bearing in mind the social niceties of that time (the late 1890’s), attitudes were very different. The Rottingdean ‘squirearchy’ was predominantly Quaker and therefore of a more liberal persuasion than might have been encountered elsewhere, nonetheless, it was most unusual for women to use the local pubs which would have precluded any such musical interviews there by Mrs (not ‘Lady’ by the way) Lee. Apparently Kate Lee, already a noted singer and musicologist, had asked staff at Sir Edward Carson’s house where she was staying on a seaside holiday, if they knew of anyone who might be able to sing her the type of songs in which she was interested. The two Copper brothers were recommended and invited to attend the house at a given time. It would have been normal for farm workers, tradesmen or indeed anyone of the ‘working class’ to attend the back rather than the front door - historic and social convention. We know that they didn’t go in their working clothes, and they wouldn’t have had a vast wardrobe, so they would have donned their Sunday’ suits, worn and old as they were. Again, as others have noted, Mrs Lee had already placed a bottle of whisky, a jug of water and two glasses on the kitchen table, for this was all conducted in the scullery. The intention was clear, to put them at their ease. Whilst they were not the type of men to be easily discomfited, this would not have been a normal situation, and something for which they would have been unprepared. Being asked to sing to order in itself was unusual, unless it was in the realms of the pub, a sheep fair, or even at work, when a ‘gives us Shepherd of The Downs’ might have been shouted out in a busy bar. To ‘perform’ was the unusual bit, and not only that but to sings songs repeatedly in order that Kate Lee could gather both words and tune. The process was fairly time consuming so it was conducted over the course of three evenings with a bottle of whisky placed on the table each time!

Kate Lee obtained the songs by the simple stratagem of saying ‘do you have a love song’ or ‘do you have a song of the plough’ ‘a sea song’ or whatever - she wrote this in her account of her visit to Rottingdean which appeared in the first journal of The Folk Song Society. Because of their relatively elevated positions in the farm labouring community the Copper brothers would have mixed with the ‘gentry’ and indeed have been consulted on agricultural and sporting (hunting) matters so they were not cowed or inexperienced in their dealings. To say that they would have been surprised at anyone being quite so interested in their songs would I think be closer to the truth, but it didn’t alter the course of their lives! Incidentally, family lore tells us that the brothers were made honorary founder members of the FSS whereas in fact we now believe that Kate Lee paid their subscriptions - no matter, they were recognised for their contribution.

Coming late to Vic’s comments re. ‘consummate performers’, he has it right when he uses the term ‘shambolic’ - it’s sincere though and done with love!


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Subject: RE: Dave Harker, Fakesong
From: The Sandman
Date: 22 Jan 20 - 05:10 PM

joe offer, i do not like your choice of words , you appear to know very little about english tradtional singing,very little about nic jones and very little about walter pardon, you in your own words consider yourself a showman.
i would choose other words
    OK, that's enough. I think I own most of the Copper Family recordings, and I have listened to them over and over. I've read Bob Copper's A Song for Every Season and Songs and Southern Breezes. In both books, Bob Copper shows himself to be a very good storyteller. I have not attended a Copper Family performance and I've seen only a few YouTube videos. But whatever the case, my experience of them is very positive - and what I have said about him is a valid and honest opinion from my perspective. Your results may vary. And that's OK.
    But I have a right to my opinion, and there is no reason for you to make an issue of it.
    -Joe Offer-


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Subject: RE: Dave Harker, Fakesong
From: Joe Offer
Date: 22 Jan 20 - 05:19 PM

    OK, that's enough.

    Pseudonymous can be annoying. All of us can be, at times. It's time to get on with this discussion and to stop being annoyed.

    I'm here to exchange ideas about music, to learn from other people, and to have a good time. There is no room here for doing battle, and it is my job to ensure that the music forum does not become a battleground of bickering.

    We've discussed closing threads at 250 posts, because so many of our threads seem to go nasty once they get beyond that size. Maybe we should. But this has been a very interesting discussion. Let's keep it that way. I'll reopen it for a while and see what happens.

    -Joe Offer, Mudcat Music Editor-


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Subject: RE: Dave Harker, Fakesong
From: GUEST,Pseudonymous
Date: 23 Jan 20 - 02:57 AM

Jon Dudley's post was interesting in more than one way and corrected some errors at least one of which I had noted myself. I'm glad he posted it: thank you.

It also illustrated several of my points: a) there is more than one way to tell the same story b) each way of telling, each selection of what to put in and what to leave out, reflects the teller as much as the facts of the matter.

I am sorry that Vic Smith is upset. His last post sketches in some useful and additional background, but for me nothing in it detracts from or contradicts the points I have made about the fascinating Copper family. Vic is of course entitled to interpret my posts however he sees fit. He writes of his 'discomfort at the way Bob's intention and motives are portrayed by Pseudonymous here'. I am left to guess what interpretation of what I put he came up with that left him so discomforted. But I hope he will accept that I intended no insult either to him or to the Coppers.

I admit that I did get a bit annoyed when I was given an incorrect grammatical analysis of the modal verb 'might' as used in the verb phrase 'might have felt' (an example of epistemic modality in the verb phrase; in this case occurring in a noun phrase functioning as the subject of the main clause whose verb was the declarative 'was') but I just let Brian have the last word on the matter to avoid getting into an argument. NB When Jim Carroll tells me I don't understand Shakespeare because I haven't been paying attention, I just laugh aloud. Such is the world of Mudcat.

As far as I am concerned (and Ord wrote a good PhD on similar topics relating to folk) and appearance of being shambolic would be apt for the folk genre, giving an authentic feel, in line with folk's tendency to see itself as being in opposition to the rest of popular, slick, commercial music and therefore appearing 'endearingly shambolic' - the key word here being 'shambolic' would be a feat of consummate showmanship. A lesser showman would just appear shambolic.

So this is sort of an apology, sort of not.

Returning to Harker, the thread could go on for ever. What he has to say on Child and balladry (ie post-Child 'research' arising from Child, Gerould etc) could be discussed in another thread, as could his comments on Lloyd. 'Breathtaking arrogance' was one phrase he used in connection with Lloyd, though at the end of his section on Child he sort of teams up with Lloyd by quoting a less than 100% admiring paragraph Lloyd wrote on Child's selection.

So for me, since this thread has got very long, I wouldn't mind if it did close. It has been interesting to discuss Harker's book, and I have got some more ideas for stuff to read, and have also had some pleasure listening to the Copper family singing again.

Thanks all. Have a good weekend.


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Subject: RE: Dave Harker, Fakesong
From: GUEST,Pseudonymous
Date: 23 Jan 20 - 03:01 AM

Sorry I put "the key word here being 'shambolic". The key word, of course, was "endearing". That was the phrase Vic used in his original post, he did not just say 'shambolic'. For me appearing to be 'endearingly shambolic' would be a feat of consummate showmanship.

Once again, a good weekend to all.


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Subject: RE: Dave Harker, Fakesong
From: The Sandman
Date: 23 Jan 20 - 03:25 AM

I too have aright to an opinion.


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Subject: RE: Dave Harker, Fakesong
From: Steve Gardham
Date: 23 Jan 20 - 03:45 AM

Thanks, Joe
I'm happy to ignore any negative posts.


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Subject: RE: Dave Harker, Fakesong
From: GUEST,jag
Date: 23 Jan 20 - 05:10 AM

A really interesting post from Jon Dudley, thanks.

Sorry, it was me who accidently introduced the idea of Mrs Lee going to the pub into the discussion. I was just making the point that not feeling comfortable in an unfamiliar environment worked both ways, and pub and cottage where the ones that were mentioned.

Jon Dudley's comments on both the Coppers' clothing and likelyhood of them not neccessarily being unused to engaging with 'the gentry' are more in line with my readings on the social history of the period (and first hand accounts from a generation later). In fact I have a elderly neighbour who's wardrobe was much as Jon Dudley suggests for the Coppers (and maybe Fred Jordan) until we coaxed him towards the clothing rack in a charity shop (note for non Brits - charity by the givers, not to the buyers).

Bearing in mind the bimodal bourgois-worker view of things behind Harker's philosophy I would speculate on a practical aspect of Jon's "It would have been normal for farm workers, tradesmen or indeed anyone of the ‘working class’ to attend the back rather than the front door - historic and social convention. I suspect in those days anyone who came off the street rather than stepping down from a carriage or having servants ready with clean footware would probably come to the back door rather than mess up the doormat and hall carpet with mud and horse-shit.

@Psuedonymous - you are slacking. You missed commenting on the discrepancy between the scullery (I guess from Mrs Lee's account) or the drawing room (the Coppers). I have have no problem with details drifting in transmission especially if it helps tell the story (it's the folk process ...) . I could go on about the interview process for oral history accounts (on the basis of limited personal experience that doesn't fit with some assumptions made in this thread. One point is - if the intervier of the Coppers already knew about the account of the meeting with Mrs Lee not being in the drawing room, should they have sought confirmation ("So do I understand this properly, it was in the drawing room?") or let it pass. However, as a scholar I think Cole is at fault in not having fully researched the situation before making a sociological interpretation and misleading his readers.


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Subject: RE: Dave Harker, Fakesong
From: GUEST,Derek Schofield
Date: 23 Jan 20 - 05:25 AM

I don't know how you folks have time to read any books … you always seem to be posting comments here...
Thanks to Brian Peters for reminding me of that quote from an article I wrote 17 years ago!
Derek


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Subject: RE: Dave Harker, Fakesong
From: GUEST,Pseudonymous
Date: 23 Jan 20 - 06:32 AM

jag
Good point in that last paragraph, thank you for the post (and I mean that)


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Subject: RE: Dave Harker, Fakesong
From: GUEST,Pseudonymous
Date: 23 Jan 20 - 08:39 AM

Returning to Harker, Child and Balladry.

Does anybody who has read the book have a view on how far Harker is fair in calling Child Gruntvig's student?

How much of an impact did Gruntvig have on the final selection?


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Subject: RE: Dave Harker, Fakesong
From: Vic Smith
Date: 23 Jan 20 - 08:57 AM

Pseudonymous wrote: -
I am sorry that Vic Smith is upset
He isn't. However he is interested in the motives of a person who chooses to use terms like a "cottage industry" in response to a traditional singing family's willingness to share their background, history and songs with a folk revival that is anxious to hear about them.
The same person wanted to describe them as "consummate performers" despite apparently never having seen them and when it is pointed out the Coppers behave in a way that is no different whether they are singing in a public performance or in wide variety of other business and social settings (which I firmly believe to be the case) then alters the view to suggest that "For me appearing to be 'endearingly shambolic' would be a feat of consummate showmanship." That, of course, is based on my casual comment rather than any factual study of a range of observations.
It is puzzling and I do not understand the motives. One suggestion that has been posted above is that is trolling. I am prepared to accept that this is not the case but it would be helpful to see the reasoning behind the comments.


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Subject: RE: Dave Harker, Fakesong
From: Steve Gardham
Date: 23 Jan 20 - 09:36 AM

Child-Grundtvig.
I think Grundtvig is best described as Child's mentor. Child actually paid him quite a lot for his information on European ballads (not all of it of course, Child was a multi-linguist). Hustvedt is probably the most accessible source on their relationship.

As for influence, in many ways, and in the earlier days, Child was very influenced by G but he was also his own man and would not be dictated to. It was Grundtvig who suggested the pattern of publishing, romantic, historical etc, based on his own Mammoth work nearly twice the size of Child's.

Not risking any more till this gets posted.


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Subject: RE: Dave Harker, Fakesong
From: Steve Gardham
Date: 23 Jan 20 - 09:42 AM

Having already translated some of the E&S ballads in 1840 (Engelsk og Skotiske Folkevisor), including some of Buchan's specials, G tried to influence Child to stop criticising the Scottish ballads in his headnotes, his opinion being they were all genuine, contrary to literary opinion of the time and earlier. This may have had a bearing on Child ceasing to critique the ballads half way through publishing.


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Subject: RE: Dave Harker, Fakesong
From: Steve Gardham
Date: 23 Jan 20 - 09:52 AM

If I can attempt mediation for a moment....

I have followed Pseu's contributions with interest, and what I see tells me of someone not brought up in the bosom of the folk revival like the rest of us, but now with a curiosity like ours to get at the truth, albeit a little clumsily at times.

As a researcher I do welcome criticism and different perspectives. They can certainly sharpen your own argument, even he who shall not be mentioned contributed a lot in this way, and for a while until it got repetitive I certainly welcomed it, and said so on occasions.

I do not see Pseu as a troll. Trolls are purely there to cause mischief and he/she has contributed very intelligently (more than I have) on many occasions. If he/she writes something you disagree with or find offensive then by all means say so. If as I think he/she has a genuine interest in finding out more of what we are about then I for one welcome it. We are small enough in number as it is without cutting it down further.


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Subject: RE: Dave Harker, Fakesong
From: Jack Campin
Date: 23 Jan 20 - 09:55 AM

The interviewer should never express disbelief, never contradict, never challenge. This is not a media situation where a politician is being grilled on behalf of the public. It is much more intimate and eventually much more revealing than that. This became even more important when I interviewed some of the greatest tradition bearers amongst the Scots travellers - a severely marginalised group for whom the supernatural was part of their everyday lives. If I had said anything like, "That's not true - that didn't actually happen - I don't believe you." etc. then they would have dried up on me straight away and I would have failed to uncover the attitudes that led to their view of the world and that was what I was after.

This raises some difficult questions that may have parallels in music. Some of the Romany use what appears to be traditional belief as a tool for earning money from the outside community - fortune telling, selling talismans and the like. But do they seriously believe it themselves? Probably most of them adhere to some fairly conventional form of Christianity, but how many folklorists would want to know about that? (In Eastern Europe, the majority religion among the Roma is Baptist Protestantism). What I suspect happens is that they mediate their own reporting of what they believe to select what they think their audience is interested in. The exact function of each bit of their heterogeneous belief system takes some unravelling and you can't just copy everything down as if it all had equal status an assertion in a scripture. (I'd guess Vic has had to deal with that many times and I'm not telling him anything new).

It took some time for any outsider to even realize that the Roma of Eastern Europe had any folk music of their own, and it's only become somewhat available in the last couple of decades (thanks to groups like Kalyi Jag). The Gypsies have had a professional musician caste for centuries, but what they play to the non-Gypsies of Europe has absolutely zero overlap with the traditional music of their own community. British Roma and other Travellers haven't had such a caste, but they'd have had obvious reasons to evolve one if it looked like there'd be a audience for something labelled as "Gypsy music".


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Subject: RE: Dave Harker, Fakesong
From: Steve Gardham
Date: 23 Jan 20 - 10:02 AM

G>C
It may also have had an influence on Child continuing to print everything, even against his better judgment, but when G died Child started taking advice from the likes of MacMath.

I would love to see some correspondence between the English ballad editors and Child as generally they were very skeptical of all this Scottish material suddenly appearing, seemingly out of nowhere. Child actually dedicated ESPB to Frederick Furnivall who helped him get access to the Percy Folio Ms. Both Chappell and Ebsworth were very knowledgeable on ballad history, and Chappell actually lived in Edinburgh.


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Subject: RE: Dave Harker, Fakesong
From: Steve Gardham
Date: 23 Jan 20 - 10:11 AM

>>>>>I don't know how you folks have time to read any books<<<<
----let alone write any!


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Subject: RE: Dave Harker, Fakesong
From: Steve Gardham
Date: 23 Jan 20 - 10:12 AM

I'll be offline for a few days after tonight but should be back to respond Mondayish.


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Subject: RE: Dave Harker, Fakesong
From: Brian Peters
Date: 23 Jan 20 - 10:56 AM

Many thanks to Jon Dudley for that thorough account of the meeting between James and Tom Copper and Kate Lee – who, it’s clear, did not carry the title ‘Lady’ as some would have had us believe. We can now safely lay to rest the fiction that the brothers were ‘uncomfortable’ during this meeting, that they were ‘held captive’ in any literal sense (I hadn’t realised they made three visits), or that the fictional discomfort had any ‘decisive role’ in their choice of songs. As I suggested in the first place, the account given in Ross Cole’s article, far from reporting impartially the discrepancies between Kate Lee’s account and that of the family, actually misrepresents (mediates?) Bob Copper’s words, even as the author mourns that the Coppers’ stratum of society was 'denied its own voice'.

This is directly relevant to the topic of the thread, since it is my repeated experience that cultural theorists with axes to grind often misrepresent the data, and are less interested in the voices of actual people (as opposed to anonymous and stereotypical ‘workers’) than were the folk song collectors whose work they attempt to undermine. But perhaps we can move on now, and back to ‘Fakesong’ itself.


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Subject: RE: Dave Harker, Fakesong
From: Lighter
Date: 23 Jan 20 - 11:41 AM

> cultural theorists with axes to grind often misrepresent the data

My experience too, and in other fields as well.


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Subject: RE: Dave Harker, Fakesong
From: Vic Smith
Date: 23 Jan 20 - 01:32 PM

Four quick responses to the very interesting comments made by Jack Campin on his reactions to the passage of mine that he quotes: -

This raises some difficult questions that may have parallels in music.
If you are talking about recordings songs/tunes compared with asking about a life story, then I would say that this is spot on.

Some of the Romany use what appears to be traditional belief as a tool for earning money from the outside community - fortune telling, selling talismans and the like. But do they seriously believe it themselves?
Yes and no. The fortune tellers are adept at gaining information and telling people what they want to hear though I have been told facts about myself by Scottish travellers who had no way as far as I could see of gaining these. The camping life made them very fearful of malign supernatural forces and a fear of "Burkers" who were going to kill them and then sell their bodies for science was very common.

What I suspect happens is that they mediate their own reporting of what they believe to select what they think their audience is interested in.
Again I concur totally with this and it is why I wrote in the paragraph before the one you quote that "An interviewer should say as little as possible and give the informant his or her head about what is important in their view." If you start out by asking, "Tell me about your belief in the supernatural " then you might as well give up. If I was to analyse my approach to interviewing, I think that I would say that it is instinctive rather than intellectualised and that I try to show that I am interested in the interviewee as a person - which is why I want to interview them anyway.

I'd guess Vic has had to deal with that many times and I'm not telling him anything new....
.... which must be why I find myself agreeing with what you say.

I can only think of one practical tip about interviewing that I ever adopted. The BBC Radio Sussex folk music programme that I introduced came on the air a couple of months before the first BBC national programme Folk On Friday introduced by Jim Lloyd. He asked if he could be interviewed on our programmme as a promotion for his. In the pub afterwards, Jim said, "When you ask a question, you will often get a bland prepared answer. Listen to that then smile and nod as if you want them to go on. Because no-one like the idea of a long gap, whether it a live radio or a recording, they will say something like 'Besides....' and then tell you what they really think."
This was in the early 1970s and I have tried it many times since then and 9 out of 10 times it works.

Now it really is time to get back to 'Fakesong' as has aleady been suggested and as I haven't read the book, I'll shut up for a while.


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Subject: RE: Dave Harker, Fakesong
From: GUEST,Pseudonymous
Date: 26 Jan 20 - 03:49 PM

"We can now safely lay to rest the fiction that the brothers were ‘uncomfortable’ during this meeting, that they were ‘held captive’ in any literal sense (I hadn’t realised they made three visits), or that the fictional discomfort had any ‘decisive role’ in their choice of songs."

Three points here: on the first, I disagree, on the second, I didn't realise that anybody had suggested this, (have they?), and the 3 visits thing just shows how much information is incomplete/potentially misleading), and on the third, again, I am not sure of its relevance to the points being made or that it has been established at all.

Vic agreed with the following from Jack Campin: "What I suspect happens is that they mediate their own reporting of what they believe to select what they think their audience is interested in."

I absolutely agree with it too, and I think I called this 'self-mediation', though I would see self-mediation as potentially going beyond this. Nice to hear it coming from Vic and Jack because if I raise this idea I get called names and people express feeling 'disturbed' (present company excepted of course).

Let's be fair to Cole: he quotes from and cites Copper's book (and the ODNB on the family) as well as Kate Lee's lecture to the Folk Song Society. (The fact that there were three evenings is stated by Cole, based on Lee's lecture. Copper's account says 'several more such evenings'.) Just prior to citing a passage from Copper's book he says it is 'a rare view of the perspective of the singers themselves.' So he is making a point that many of us, including Harker, would agree with.

Cole goes on to say 'Rather than showing interest in the brother's environment, Lee viewed the Coppers ... not for their intrinsic worth but for the content they conveyed'.

Kate Lee, of course, was not a cultural theorist or a sociologist, she was a song collector. So not an example of the following:

"cultural theorists with axes to grind often misrepresent the data, and are less interested in the voices of actual people (as opposed to anonymous and stereotypical ‘workers’) than were the folk song collectors whose work they attempt to undermine."

It seems to me that if the Coppers stood on equal social status terms with the gentry they would not have been received in the scullery, this being of course the part of a large gentry house where the servants got on with their work.

We have not established as far as I can see whether the Coppers knew songs that they chose not to sing in front of a woman (especially one of higher social status?). This is I think they key point Cole is making, and he cites Lucy Broadwood as an authority for the view that some singers would not sing in front of female collectors songs that they thought were unsuitable.

In addition to the material on their own website, there are Copper family videos on YouTube and quite a lot of work on Spotify.

Some people almost define 'folk' and 'folk authenticity' in opposition to the commercial and industrial world. I found a recent comment to this effect on a Mudcat thread. It would be nice if 'modern' folk were free from the influence of and from engagement with the modern commercial and industrial world.

But it isn't so I guess one 'agenda' is that I find it a bit odd that some people regard as 'traditional' practices which may have some links with practices and contexts of the past but which are deeply entwined with modernity and more to the point sometimes get hot under the collar when these links are pointed out to them. There is not much that is 'traditional' about a pair of brothers singing songs to a visiting professional singer in the scullery of a local big house while she writes down what they are singing, selections of which she later performs (as Cole describes).


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Subject: RE: Dave Harker, Fakesong
From: GUEST,Pseudonymous
Date: 26 Jan 20 - 04:01 PM

Haven't got a lot further with Harker, though his chapter on 'balladry' i.e. some of those who came after Child contradicts (as far as I can see) vehement assertions I have read to the effect that Child and all who came in his wake firmly believed that 'the folk' created beautiful songs which have been smoothed like pebbles in the sea whereas in fact a lot of them seem to think that once ordinary people got their hands on the songs they got corrupted. It does this by quoting from the people concerned. Even if you don't agree with Harker, his list of references and sources gives you lots of places to find out more and make up your mind for yourself; as a survey you might not like his bias or his polemics (and they annoy me) but you could use him as a resource, and I think that is perhaps why Vic Gammon thought it would be an indispensable reference book for the future.

Another thing that seems to me to come across (and this has been gone over time and time again) is that having decided it made sense to categorise a variety of songs as 'ballads' people had no clear idea where they came from and seem to more or less have guessed, while writing as if conveying decided facts. This is the impression I get from Harker and it chimes with the impression you get on Mudcat, to be honest.

There have also been problems defining what these 'ballads' were: there is a quote where Child writes to Grundtvig asking for a definition.

On 'trolling': given the vehemence with which opposing views are debated on Mudcat it seems unfair to tag one person who endeavours to enter into the debates as a 'troll'. There are it seems to me competing ideologies on these threads (none of which might be happy at being described as an ideology - though in the broad sense that is the right word).

I'm not sure that 'the truth' is ever pure and simple, or objective and ideology free, come to that, when it comes to matters cultural, but if I have an agenda it is that I tend, in vain perhaps, to distinguish 'ideological commitment' or 'theory' from 'fact' or 'history'.

    Let's not talk about "trolling" at all, please. To my mind, the people who are labeled "trolls" are still human beings, and both the US and the UK are led by those who are less than human - people who are far inferior to your typical Mudcat troll. A "troll" could also be viewed as a "devil's advocate." This is a music forum, so talk about music. And whatever the case, this has been a very interesting thread.
    -Joe Offer, Mudcat Music Editor-


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Subject: RE: Dave Harker, Fakesong
From: GUEST,Jon Dudley
Date: 27 Jan 20 - 03:07 AM

Pseud says this:

"It seems to me that if the Coppers stood on equal social status terms with the gentry they would not have been received in the scullery, this being of course the part of a large gentry house where the servants got on with their work."

I hope I made it clear (if not, apologies) that the Copper brothers at that time, whilst not 'upsides of the gentry' as they would have put it, in other words, not friends or close acquaintances, were nevertheless respected and valued employees. As such, they would have met their employer in their daily work to discuss farming and land management matters as well as offering intelligence (if that's the right word) as to the whereabouts of game on the Downs when they were off hunting. There was one exception when Copper family members were admitted specifically to the drawing room (rather than the scullery), and that was when after a day in the field, Steyning Beard, the local squire would invite them in to sing their hunting songs and drink hot punch. Otherwsie, most farm business was conducted through the bailiff's office, whilst milk and produce would've been delivered to the 'back door' of 'Challoner's' farm house.


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Subject: RE: Dave Harker, Fakesong
From: GUEST,Pseudonymous
Date: 27 Jan 20 - 05:01 AM

@ Jon Dudley
Thank you for interesting and constructive contributions. They add a different perspective. However, for me, they don't nullify the point Jon quoted. I doubt, for example, that visiting gentry would have been received in the scullery. Hunting songs and their context their social and personal functions are something discussed in a study of a Yorkshire farmer called Jack Beeforth. The occasion Jon mentions sounds to have been 'traditional' in a sense that a lot of 'revival' singing is not. This is not to decry revival singing or singers, of course.


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Subject: RE: Dave Harker, Fakesong
From: GUEST,Pseudonymous
Date: 27 Jan 20 - 05:27 AM

In fact, I do have quite a lot of sympathy with Harker when he says that the voices of ordinary people are often absent from accounts of folk. I suppose if you're only interest is the songs/tunes/lyrics you may not be interested in the people who sang them and passed them down.

But if you are interested in something of a bigger picture, then I can see at least two angles:

1 Try to see the music in its social context: how did it further social relationships and interaction, the economic and social life and structure of the community (if at all) etc. So the section on Beeforth and his hunting songs sung after a hunting trip by Dave Hillery (I read this) attempts to do this, as did, say MacColl's work on Scottish Travellers (Which I know about but have not read). I have to say I oppose fox hunting, nasty stuff and potentially ruinous to the poor sods over whose fiends they galloped, so I find the area a 'turn off' but there you go that's 'just me'

2 To focus on individual singers and try to find out and record for posterity their views, feelings, ideas, thoughts both about individual songs and about 'folksong'. I'd include here 'self-mediation' and/or 'autoethnography' (saw a piece about Cumbria written in this way, it was mentioned on Mudcat).

As Vic Smith's contributions have shown, even at a more lay and non 'academic' level, there is awareness of possible difficulties in getting at 'the truth' about these things. I believe that academics would call these 'methodological problems'. Whose account do you believe? How much is the singer doing what we all do and editing what he or she says to suit the audience. Could the singer possibly be spinning a yarn because he or she likes the attention/is a natural story teller (and in some cases mentioned on Mudcat is getting paid). How objective (if this is possible) is the reporting of the 'data'?

A third way is the Lloydian one, especially as in his first history of English folk song, the long historical view, which in Lloyd's case was a very Marxist view of English history, based mostly on the history by
A L Morton (which I have browsed in having got it cheap online after seeing it referenced via MUSTRAD or Mudcat or both). Harker attempts something similar I think in his overview of the folklorists, he attempts to set them in the historical context as he sees it.

So many different perspectives!


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Subject: RE: Dave Harker, Fakesong
From: GUEST,Pseudonymous
Date: 27 Jan 20 - 05:29 AM

dear dear I put 'you're' instead of 'your'.


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Subject: RE: Dave Harker, Fakesong
From: GUEST
Date: 27 Jan 20 - 05:36 AM

You also had huntsmen galloping over people's "fiends"!


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Subject: RE: Dave Harker, Fakesong
From: GUEST,Pseudonymous
Date: 27 Jan 20 - 05:56 AM

I'm a fool. Regarding fiends been watching too much 'Good Omens' on Catch-up TV obviously! Tenant and Sheen both brilliant.

By the way, as so often there is a very readable piece by Vic Gammon which covers areas we (ok I) have been groping my way through.

https://www.academia.edu/5385241/The_Early_Recordings_of_The_Copper_Family_of_Rottingdean_Commentary

And he also has a piece on the actual music so full marks from me for him.


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Subject: RE: Dave Harker, Fakesong
From: GUEST
Date: 27 Jan 20 - 06:32 AM

Kate Lee was staying in the house of Sir Edward Carson. I just found out who he is. Not only was he the prosecutor of Oscar Wilde but he also was an Ulster Unionist who helped to create Northern Ireland. Lee herself was 'Anglo Irish'. So interesting in terms of the general social background of the early Folk Song Society and no doubt people will have written articles about it.

Harker explains in his introduction why he does not deal with the work of Kate Lee.

He refers to the Copper family just once (p236), when stating that A L Lloyd used a short article about them

"to challenge discretely some of the more old-fashioned notions about the influence of print on folk-song, the incidence of choral singing, and the issue of musical literacy amongst singers."


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Subject: RE: Dave Harker, Fakesong
From: GUEST,jag
Date: 27 Jan 20 - 06:53 AM

If you are interested to see things in something of a bigger picture I don't think scholarly works like that of Harker are the place to go. You need contemporary descriptions and accounts. Scholarly works may include pointers to them in the references they give but that is not what the scholars or their publishers are about.

The bigger picture is going to be spread out over a vast amoiunt of writing elsewhere, much by amateur experts who are interested in digging out details and writing for people who are interested in them.

We used to have about 15-years worth of Folk Music Journal in the house. I now only have four numbers that had been mis-shelved at the time we gave them away. Those include an interesting 1988 article by Vic Gammon, which starts "Reading through nineteenth-century copies of the Sussex Agricultural Express as part of my research project on ...", a 1992 article by Dave Harker that has a lot of 17 century detail, and a short 1989 note by M G Myer quoting extracts from a correspondance with Bob Copper about why the Copper family repertoire didn't include Jack Tar/The Saucy Sailer though his grandfather sung it (which has parallels with things Walter Pardon is quoted as saying).

As can be seen in his extensive references to Alfred Williams, Harker does dig into the historical context of the songs and singers. That's not what 'Fakesong' is about. That is maybe why this discussion keeps going off topic in interesting ways.


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Subject: RE: Dave Harker, Fakesong
From: GUEST,jag
Date: 27 Jan 20 - 09:02 AM

That was a response to Pseudonymous


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