Collecting India

A compelling article by Robert Millis, one-half of the Climax Golden Twins, appeared in this month’s Perfect Sound Forever web-zine. You might know the Twins’ work through the “Victrola Favorites” cassette compilations of rare 78s – and, as of 2008, in a lavish CD box-set courtesy of the noble Dust-to-Digital.

I lack a fully gestated version of that gene that imparts the propensity towards obsessive 78 collection; I’d much rather spend $15 on a CD that collects a 78-era-performer’s “complete recorded works in chronological order” (in the vernacular of one reissue label) than on an original disc that I can’t listen to in the car, that requires switching the stylus on my turntable, and that my clumsy ass would probably break anyway. Besides, these days $15 rarely buys the collector something that the collector would consider worthy of collecting.

I also don’t really care about the object; if I can get to the music in the most convenient and edifying way (admittedly the two are usually mutually exclusive), I’m satisfied. I write that, though, recalling a lazy afternoon spent on eBay several years ago, when I found an auction underway of some 50 Turkish classical 78s. The shipping would have been $300 from Ankara, but there was only a day left, with the bidding sitting quietly at $50. I felt, much to my displeasure, that tingly sensation rise in my stomach, and momentarily lost all sense of proportion, fiscal responsibility, etc. The bidding – of course – flew through the scalloped roof over the next day, and I quickly pulled myself back to earth. But I got a fleeting sense of that fearful bug, and enough of it to set me off that kind of vice for good.

The past few years has seen the emergence of a concerted effort to reissue “ethnic” and/or international musics recorded c. 1900-1950 or later on CD. Pat Conte’s Secret Museum of Mankind series on Yazoo set the bar just about of reach. He not only has great records, but has a real gift of sequencing them into an album or, for that matter, a radio show, taking wildly disparate material and making it all play happily together. Dust-to-Digital has done the Victrola Favorites box and the Black Mirror compilations recently – featuring plenty exciting tunes too, though they feel less an attempt to showcase the best possible records of a grab-bag of locales, and moreso a show-and-tell of particular collectors’ collections. (Especially illustrative of the collection ethos is the former – reflective of the preciousness of the 78 object, the set is itself a finely wrought objet d’art.) Though the Climax Golden Twins and Ian Nagoski, Black Mirror’s compiler, are by all evidence discerning listeners, having a good record collection does not necessarily guarantee discernment.* I could have had 50 Turkish classical 78s in my “collection” and still not known the first damn thing about Turkish classical music, or how my records stacked up to the highest stars in the firmament of vintage Turkish classical recordings. Ultimately, I’m much less interested in a particular collector’s collection than the most representative and wonderful records of a particular tradition, genre, artist, or period. Another reason I don’t collect 78s.

But Millis’ interview with Suresh Chandvankar, “honorary secretary” of the Society of Indian Record Collectors, is exciting for both the view of the sheer massiveness of India’s bygone 78 record industry – of the size and scope of the subcontinent itself – and its most dutiful (and obsessive) collectors. Why do I write “dutiful”? I wouldn’t use that word to describe Millis, Nagoski, or even Conte or Bussard. Perhaps I have banging around my skull Alan Lomax’s concept of “cultural feedback” – namely that the job of the folklorist, et al., is not to document traditional modes of expression for export only, but to help reinvigorate local traditions that might be struggling to be heard beneath the roar of the mass-culture media machine. (No small feat in India.) The irony is that these 78 recordings were made by the industry’s foremost corporate firms in the first half of the 20th century, and while “commoditizing” the music of various life-cycle rituals and religious ceremonies, as well as the praise and story-songs of particular musician castes, they also helped document and nurture those traditions. Companies like HMV were unwitting preservers of utterly local and fragile folkways, and collectors like Chandvankar – as an inheritor** of these folkways – are continuing the work of that reinvigorative “feedback.”

Millis writes:

I met Suresh Chandvankar in Mumbai (the current name for the city of Bombay). Suresh is a physicist who is “deep into records” and is the “honorary secretary” of the Society of Indian Record Collectors, an organization devoted to the “documentation and preservation” of Indian music, especially that music released on 78rpm. My mind did boggle when I found out what the SIRC has access to through its various far-flung members: not only the cream of film music and Northern and Southern classical music from the 78 era, but everything else imaginable: jazz played in India, music therapy 78s, Zoroastrian religious discourse, dramas, long forgotten labels, recordings of instruments that are no longer used, puzzle records, radio transcriptions.

Read Millis’ entire article and interview with the good secretary here:

http://www.furious.com/perfect/indiancollectors.html

*Allow me another, mostly useless recollection here: I remember going to a party some years ago in Brooklyn, at the house of a guy that I had been psyched up about – namely about his ridiculously massive record collection. Friends I was with at the time were talking about it excitedly, and I got excited too. It was by all accounts legendary. It filled the entire front room, floor to ceiling, on industrial aluminum shelves of one of those dingy, cheap row-houses of the Williamsburg/Greenpoint variety – it was in fact in Williamsburg – with step-stools for easy access, and party-goers were standing around kind of in awe, quietly, like it was the Sistine Chapel. It was admittedly daunting, but obvious that we were encouraged to interact with the collection (to propitiate our proud host), so I started randomly pulling things off shelves. I swear: Herb Alpert, Kay Kyser, Fogelberg, I mean every absolutely bargain-basement barrel-bottom thing you’ve ever flipped through disappointedly was there, like a whole bunch of little Wizards of Oz behind the curtain of the huge, totally awesome “collection.” I don’t remember seeing anything remotely worth listening to; much less actually owning. This is the end of my recollection, and ill-illustrative example (having confused “good” with “big”).

**It’s certainly arguable that Chandvakar, just because he is Indian – by which I mean the citizen of a nation still in its infancy that is in essence a haphazardly compiled patchwork or palimpsest (after Lomax and Rushdie) of hundreds of ethnic groups, languages, doctrines, and other myriad identifications – is no more entitled to that “inheritance” than any other enthusiastic collector of vintage records, no matter how far flung. Although I’d say that as an Indian, he is in a better position geographically, culturally, and perhaps emotionally to do the work of “cultural preservation,” if that’s what he, we, whomsoever it concerns agrees needs doing.

Here People Could Live Well

It’s New Year’s Day 1953, in the Basque city of Tolosa. A bertsolari – composer and singer of extemporized sung verses called bertsos – named Pedro Anaitio is recording some of his lines for Alan Lomax. Actually, maybe his name isn’t Pedro Anaitio, but that’s how Lomax notated it, and none of the experts who have retraced Lomax’s steps through Franco’s Spain in 1952 and 1953 have been able to tell different. Lomax took no photograph of him; one of the only remarks he made concerning him was that he hesitated slightly before singing “not because of shyness, but because he was composing the songs he was going to give us.”

The song, in fact, will probably not thrill you. Anaitio has a “just fine” kinda voice, and the tune is… nice, though not great by any means. But the translation of the lyrics provide – at least to my thusly-inclined sensibility – this fleeting but affecting, sympathetic, and wistful perspective into this fellow’s state of mind, heart, etc., in this moment of improvisation, before a stranger’s microphone, at some hour in the afternoon on New Year’s Day. What is produced, I think, is very beautiful poetry.

(Credit to Aintzane Camara & Juan Mari Beltran for the translation from Basque to Spanish; Judith Cohen for Spanish translation into English. Though too reminiscent of English As She Is Spoke for you, perhaps?)

Here people could live well, getting along well together,
Not because it’s easy, if it doesn’t come naturally.
Offering whatever one can, offering it freely.
It’s not good to get angry, without being able to suffer.
For someone who doesn’t know, I tell you, it’s inevitable.

We’ve really enjoyed the fiesta.
It’s time to start now.
I don’t really like going over the stories again and again.
Let’s make an effort now on one side or the other.
I value good will – thanks, young man!

I was born in Navarre, I grew up in Guipuzcoa.
I’d like to leave something for tomorrow, and not say everything today.
Why should we get tied up in this situation?
I offer you a life of many years, to all those present.

There’s something that must be said – let’s start.
If you’ve said something wrong, don’t leave.
Certainly you’ve seen something similar before.
Here I’ve started to sing now before you.

An unidentified man with cats in the Basque village of Arbizu, in Navarre, shot by Alan Lomax in August of 1953. Sure, a somewhat arbitrary image, but I think somehow a complementary one. Courtesy of the Alan Lomax Archive.

The Best Record of the Year is 100 Years Old: Polk Miller & His Old South Quartette

“I not only commend him to your intelligent notice but personally endorse him.” -Mark Twain.

At the risk of seeming aggressively anachronistic, or perhaps atavistic, I’d like to suggest that you call off your slobbering dogs of insatiable aesthetic appetite and spend the rest of the year relishing an album by Polk Miller and his Old South Quartette. Recently released on the Tompkins Square label, the CD is the complete recordings made by Miller and his group, comprising their 1909 Edison cylinders and the Quartette’s reappearance on 78 in 1928, fifteen years after Miller’s death.

An introduction: Polk Miller was decidedly both anachronistic and atavistic. He was the son of a Virginia plantation owner who grew up serenaded by the music of his family’s slaves – spirituals, work songs, dance tunes – and who, later as a pharmacist and a veteran soldier of the Confederacy, made his name as the impresario behind “Old Times in the South.” This traveling show (though Miller hated the term “show”) consisted of a lecture, recitations in Southern black dialect, and a performance by Miller (vocal and banjo) with a rotating cast of black male singers of religious material, sentimental Dixie chestnuts, and a serving of minstrel songs. The anachronism is that Miller never trafficked in blackface, he dressed “his men” in suits, and as the show increased in popularity, touring elite clubs in New York, Boston, and Cleveland, it earned derision and threats of violence due to the semblance of “brotherhood” that it presented on stage. While the contemporary music publishers were pumping out such popular white-composed “coon songs” as “If the Man in the Moon Were a Coon” and “All Coons Look Alike to Me,” “Old Times in the South” was presenting “authentic” Southern black song performed by a racially mixed ensemble.

Granted, this ensemble – of course barring Miller and his friend Colonel Tom Booker, who occasionally joined the troupe on banjo – was often billed as a representation of, as one program had it, “the real Southern Darkey.” And there’s the issue of Miller’s discomfiting, atavistic motive behind the show: “I do try to give the older people something that would take them back to their childhood, and to give to the younger generation an insight to the happy past under the old regime in Dixie.” Miller made it clear to reporters that the members of the Quartette were not his collaborative equals but, like the “men who are in my employ at my home,” his “servants.” “Old Times in the South” was a romantic trip down Miller’s memory lane, when slaves loved their masters, the South was unspoiled by Yankee imposition, and the weeping willow was in bloom.

But it’s also an example – are there many others? – of a willful nostalgia for a dark and evil chapter of history expressing itself artistically in a fashion too progressive for its times. Setting aside the Quartette’s sociological dimensions, their music is thrilling; admittedly enriched by its historical peculiarity, but not solely because of it. It’s awfully jarring to hear the anthem of the CSA, “The Bonnie Blue Flag,” sung by African American voices (especially since Miller’s voice is the lead, engendering an uncomfortable if not accurate feeling that “his men” have been compelled under no uncertain terms to sing lustily along), but if you allow yourself to ignore your vantage point atop this side of history and just listen, it’s gorgeous and stirring. The sacred songs are a fascinating reminder of how firm a foundation underlies black religious music in America. Already decades old when they were recorded in 1909, songs like “What A Time” and “That Old-Time Religion,” recorded hundreds of times since, display their timelessness in the Quartette’s able  renditions. The same goes for the more egregious of the minstrel material. Sure, the “Watermelon Party” immediately conjures up all manner of awfulness, but it’s also impossibly catchy. Mark Twain certainly thought so, declaring that “perhaps [America] can furnish something more enjoyable, but I must doubt it until I forget that musical earthquake, ‘The Watermelon Party.’ “

Twain gets cover billing on the Tompkins Square release: “I think that Polk Miller, and his wonderful four, is about the only thing the country can furnish that is originally and utterly American.” Apart from the hilarity and wonderfulness of a CD bearing a Mark Twain “endorsement,” he, as he was in so many arenas, was right. No matter how backwards-looking Miller might have been, he made forward-thinking music with his Quartette. Like other enormously influential American music that followed it – jazz, rhythm & blues, hip hop – theirs is a synthesis of disparate styles, locales, and identifications; the very sound of, if not true “brotherhood,” then at least a nascent spirit of tolerance, collaboration, and mutual respect. After all, despite all his puerile longings and chauvinist business dealings, Miller undeniably loved black music, and he arguably made a significant contribution to its dissemination and appreciation. Ignore his goof-ball lead vocal on that august spiritual number, “Rise and Shine.” Which song is instantly recognizable to 21st century American schoolchildren? It, or “All Coons Look Alike to Me”?

In 1928, when the Quartette mysteriously reunited in New York City – or reformed; no one knows for sure, as no information regarding the ‘28 session’s personnel has survived – their seven new sides slipped into a massive stream of black music being commercially produced and sold in department stores and catalogs across the country. Enough whites in positions of corporate influence saw a value (and of course in America economic value is always the penultimate value) in African American gospel, blues, jazz, and other dance music to invest in it; and enough Americans, both black and white, considered it worthy of consuming. While Polk Miller and his Old South Quartette might jar our ears today – lyrically, sociologically, sonically (although laurels for everyone aurally involved in this reissue for succeeding in reducing the disc and cylinder noise to listenable, maybe even enjoyable, levels) – they deserve to be recognized as seminal figures in the history of American music. They also deserve to be listened to, not just for their historical value, but, as Twain had it, for being an utterly wonderful band.

Laissez les Obama temps roulet!

It’s impossible to choose a favorite among the myriad vernacular musical tributes to President-Elect Obama which streamed in from so many corners of the globe way back when he was Candidate-Senator Obama, so here are the best stateside contributions (not counting Young Jeezy’s “My President Is Black” – though we’ll argue mightily for its vernacularism, despite the ridiculous “Lambo” bits); not to mention the best red states (Louisiana and Texas) had to offer…

Y viva Obama y sus Obamaleros!

For more, see the Smoke Music Archive and the “Obama Is Beautiful World!” episode of WFMU’s Transpacific Sound Paradise.