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Walt Minstry: Jungle Book’s Blackface Performance

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Disney’s The Jungle Book, released in 1967, was a huge box office success. The film was praised highly for its attention to voice casting as a primary identifier of character’s personality and animation. Unfortunately, it is this exact quality which creates some problematic issues.

The monkeys of the jungle are racially coded as black, a problematic choice of animal characterization, and further worsened by aural stereotypes. In their essay “The Movie You See, The Movie You Don’t,” scholars Susan Miller and Greg Rhode note that “Jungle Book frequently relies on verbal class and gender stereotyping for its “innocent” fun, displacing the visual black and white of Song of the South onto aural stereotypes.” While the animation of monkeys would clearly not be racist, specifically representing those monkeys as African American puts the innocence of intentions a little more into question.

The very lyrics and style of the song King Louis sings become quickly controversial in light of the black coded nature assigned to his character. The famous song, “I Want to Be Like You” which King Louis and the monkeys sing, is all about the desire they hold to be human. The refraining chorus states: “Ooh, ooh, oh! I wanna be like you, I wanna walk like you, talk like you, too ooh, ooh. You’ll see it’s true, ooh, ooh! An ape like me, ee, ee. Can learn to be Juoo ooh man, too ooh, ooh.” Writing an entire song about the monkeys desiring recognition as humans, and clearly coding those monkeys as black poses an incredibly racist issue in the film, highly inappropriate for a children’s animation.

Next, the issue of the black coded nature becomes further problematic by the fact that they are once again played by white actors. Just as Jim Crow in Dumbo was voiced by white actor Cliff Edwards, so King Louis is voiced by white actor Louis Prima. While it would clearly be racist to choose African American voices to present these stereotypes, it is in many ways worse to choose a white actor to play a clear racial stereotype as this is the exact premise behind blackface minstrel performances.

Even within the plot of jungle book itself, the idea of minstrelsy is promoted by the fact that Baloo dresses up in monkey attire, and proceeds to imitate and sing the same song as King Louis. Baloo, as a non-monkey, donning “monkeyface” and performing in exaggerated style, his perceived understanding of what that means, is a close parallel to blackface in which a white, dons “blackface” and proceeds to imitate a black coded performance based on offensive stereotypes.

Comparing the images of Baloo in monkey attire, with images of blackface performers, once again the similarities are disturbingly similar. The hair, large lips, cartoonish body language, Baloo is clearly putting on a blackface performance with King Louis.

jungle bookblackface

The images and parallels, promotion and reinforcement of blackface minstrel performance in today’s society is still present and alive in areas many don’t realize. Perhaps more disturbing is attempting to understand how to respond to such images in our culture. It is difficult to determine the intentionality of these types of images and stereotypes present in The Jungle Book. Are the creators deliberately placing racist material in their films, or are these simply embedded structures that people promote without realizing or understanding the implications of their meaning? Would boycotting any film which presents these stereotypes prove helpful in any regard? Ultimately, the only way that a society can change is through each individual influence on it. Becoming better educated in historical traditions, mistakes, and problems can help us become more aware of them in today’s society and prevent us from incorporating them into our own productions of art, actions, or words. By understanding the history of traditions such as blackface and minstrelsy we can become more aware of their presence in films such as The Jungle Book and make better judgments and criticisms of their problematic issues and hopefully prevent the continuation of them in future films.

Works Cited:

Miller, Susan, and Greg Rode. “The Movie You See, The Movie You Don’t.” From Mouse to Mermaid: The Politics of Film, Gender, and Culture.” Ed. Bell, Elizabeth, and Lynda Haas, Laura Sells. Bloomington: Indiana University Press, 1995. 86-103. Print.

 

Walt Minstry: Dumbo’s Jim Crow

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Disney’s feature film Dumbo, released in 1941, tells the tale of a loveable baby elephant born with unnaturally large ears which he is consequently able to use for flying. One of the scenes presented in the film presents some highly problematic material however. Halfway through the film, Dumbo runs into a group of crows who assist in motivating, encouraging, and teaching him to fly. By aid of the “magic feather” the crows give him, Dumbo is then able to return to the circus and perform a revolutionary new act which crazes the nation.

Unfortunately, the crows Dumbo runs into are presented as African Americans. The very fact that Disney chose the particular characterization of crows to display black-coded stereotypes is questionable, but to make matters even worse, their leader’s scripted name is Jim Crow. The blatant reference to the offensive term of Jim Crow, the stereotyped language given to the crows, the voice casting of African Americans as the crows they’re playing, the animator behind their creation, and the role they play in the film’s plot all pose large problems which can’t be overlooked.

“Jim Crow” is a term full of racial connotations most often associated with the Jim Crow laws of the early 1900’s. Historian C. Vann Woodward notes that while, “The origin of the term ‘Jim Crow’ applied to Negroes is lost in obscurity. Thomas D. Rice wrote a song and dance called ‘Jim Crow’ in 1832, and the term had become an adjective by 1838.” The origin and etymology of the term comes specifically from a minstrel performance by Thomas D. Rice from the early 19th century. Although the exact origins of Rice’s inspiration for the Jim Crow character are unknown, it quickly became a sensational performance phenomenon. In his book Jump Jim Crow, W. T. Lhamon Jr explores the history and characteristics of the Jim Crow craze. He states that “No other American cultural figure stirred a legacy that endures such widespread censure as well as continual appropriation.” Such a widespread cultural figure can’t be referred to without indicating the negative racial stereotypes associated with it. A visual comparison between the two characters confirms the similarities between T. D. Rice’s representation of Jim Crow in minstrelsy and the animation of Dumbo’s crows. Even the poses, dance, and body language of Dumbo is a direct tribute to the original minstrel tradition.jim crowjim crow dumbo

Having already established a problematic visual representation of Jim Crow, the song “When I See an Elephant Fly” next adds a disturbing linguistic stereotyping of African American language. The main line of the chorus uses speech reminiscent of early minstrel songs: “But I be don’ seen ‘bout ev’rythang, when I see an elephant fly” It’s interesting to note that the lyrics of this song in current Disney songbooks have changed the lyrics to “But I think I will have seen ev’rything when I see an elephant fly.” The removal of dialect from the printed sheet music seems to reflect a recognition of the racist implications to it.

The controversial visual and linguistic stereotypes presented in Dumbo’s crows are further complicated by the voice casting. Jim Crow is voiced by white actor Cliff Edwards, while the rest of the crows are voiced by the African American choir Hall Johnson. (The same chorus Disney used in the racially controversial film Song of the South.) Whether it’s more problematic to have African American actors voicing racist stereotypes or to have a white actor voice a caricature of Jim Crow is difficult to determine. To have a white actor giving a racially black coded performance, even if animated, is the same act as a blackface minstrel show. And if the animated character being performed is Jim Crow himself, what makes this any different than T. D. Rice’s own performance a century prior to Dumbo’s release?

Works Cited:

Woodward, C. Vann. The Strange Career of Jim Crow. 3rd ed. New York: Oxford University Press, 1974. Print.

Lhamon, W. T. Jr. Jump Jim Crow: Lost Plays, Lyrics, and Street Prose of the First Atlantic Popular Culture. Cambridge, Mass: Harvard University Press, 2003. Print.

Disney Productions: The New Illustrated Disney Songbook. New York: Abrams, 1986. Print.

Women in Jazz: Sarah Vaughan

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Crawford notes that the representation of women in jazz music was primarily restricted to vocal performance and singing. That being said, the contribution by these female performers was quite significant and one wonders how the nature of jazz could have been enhanced if more contributions existed of female composers or instrumentalists in the genre.

Sarah Vaughan has been hailed as a revolutionary vocal performer whose vast range of both vocal technique and emotional quality created a new standard of jazz performers. Even within the same piece, Sarah Vaughan’s style can change drastically as seen in her recording of “My Favorite Things”

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While the beginning displays an incredible lyrical and smooth quality to it, the last half of her performance contrasts this with a much crisper consonants, harsher vowels, and an improvisatory, drawn out rhythmic quality.

Entirely other music techniques can be seen in her performance of “Nobody Else But Me” which possess much more of the style of the last half of “My Favorite Things.” Long, held-out alto notes create a power and confidence in her voice steering away from the more soft, sensual or sultry sound of other vocal jazz music.

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The question of women’s role in jazz music can raise interesting questions of how the genre of jazz might have been different if more women composers had been represented. It is also interesting to contemplate how the genre may have changed, if at all, if it had possessed more female composers and more male vocal performers.

Sources: https://search.alexanderstreet.com/view/work/903038

El Salon Mexico: Copland’s Correspondence with Carlos Chavez

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copland and chavez

El Salon Mexico was a highly labored over composition Copland was particularly enthusiastic about writing. Spending over two years on its composition, Copland was in correspondence with Mexican composer Carlos Chavez years before its actual premiere in the Fall of 1937. The correspondence between Copland and Chavez reveals Copland’s strong interest in the pieces reception critically both in terms of popularity but also particularly centered on the acceptance of it as Mexican music.

Copland’s enthusiasm for the piece can be seen in his letter two years before its premiere in a letter from August 28th, 1935:

“Just now I am finishing up the orchestration of El Salon Mexico which I wrote you about last summer. What it would sound like in Mexico I can’t imagine, but everyone here for whom I have played it seems to think it is very gay and amusing!”

This quote reveals both the excitement Copland felt and also his concern over the piece’s reception in Mexico. This concern is more strongly articulated in other letters he wrote to Chavez during the piece’s composition. In October 1934 he wrote that:

“I am terribly afraid of what you will say of he Salon Mexico – perhaps it is not Mexican at all and I would look so foolish. But in America del Norte it may sound Mexican!”

copland letter oct 15 1934

Anxious to hear about the reception of the piece, Copland asked explicitly for Chavez to pass on that information to him in 1937 after he sent the piece to be performed. He writes:

“I hope the Festival will be a big success. Also, that you’ll enjoy working on the Salon Mexico. Be sure to have Armando send me all the reviews – even those of Senor Pollares!”

copland letter may 18 1937

The correspondence between Copland and Chavez provides a fascinating insight into the concerns and enthusiasm that Copland had over the piece and shows that Copland himself was very consciously thinking about the issues of race and musical representation during the composition of his piece. Some interesting questions to ask would be whether or not Copland ought to be writing pieces which he worries are “authentic” only to an audience they do not belong to. Is it reinforcing racial stereotypes if the culture wildly raving the piece as “Mexican” is America? Is Copland advocating the writing of stereotyped pieces? Or is he trying to authentically capture and represent what might constitute as “Mexican music?” Would doing so be a respectful celebration or appropriation of Mexican music? Is Copland’s correspondence with Chavez reveal a genuine desire to please Mexican audiences or to market to American audiences? These are all questions without answers, because that’s what this class is about.

Works Cited:

Kostelanetz, Richard. Aaron Copland: A Reader. Great Britain: Routledge, 2004. Print.

http://lcweb2.loc.gov/diglib/ihas/loc.natlib.copland.phot0005/default.html

 

William Billings: “America’s First Composer”

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The Chicago Defender possesses a number of music reviews and articles describing contemporary performances of the time. These are a valuable resource as they give insight into the way both audiences and critics of the time received or reacted to new music, composers, and performers. Articles written within days of the performance can help distinguish between ideas or sentiments about a particular piece or composer that developed at the time, or were formed later. Reading in a newspaper article from 1959 that William Billings was “the first American composer” carries with it a different tone than a music historian much later in history ascribing this title to Billings as an after thought or reflection.

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Reading that Ella Fitzgerald performed and sang William Billings February of 1959 also gives insight into the nature of performers and who was performing Billings, and to what audience they were performing to.

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Similarly this article from March also describes the prevalence of Billing’s legacy and popularity. Also describing his music as “American” the attribution of Billings music possessing some type of uniquely American quality to it, is a longstanding concept that these articles demonstrate has been around for a while. Using newspaper articles of more recent history are a valuable insight into discovering the roots or at least history and prevalence of an idea.

Works Cited:

http://search.proquest.com/hnpchicagodefender/docview/493899376/22CE16733AF34886PQ/5?accountid=351

http://search.proquest.com/hnpchicagodefender/docview/493694616/22CE16733AF34886PQ/4?accountid=351

http://search.proquest.com/hnpchicagodefender/docview/493701102/22CE16733AF34886PQ/7?accountid=351

Woody Guthrie’s Letters

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Letters from Woodie Guthrie to Alan Lomax on September 25, 1940 reveal many insights into the personal beliefs and character of Woodie Guthrie and help shed light into his music and philosophy behind it. As direct writing from the composer itself, it provides the least biased source available and gives Woodie Guthrie’s exact words, and a helpful context for them. Woodie Guthrie’s conviction of using music as politics can be seen in his writings here. He states that “if you see something thats wrong and needs to be fixed, and you get up and tell it just how you feel, that makes you a showman.”

He writes later that, “you cant entertain nobody unless you can do two things be yourself and forget yourself and imagine you’re helping everybody, cuss the ones that don’t like.”  you, by what you do.”

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His somewhat cynical view of politics comes out in another letter to the same recipient written a couple of months later. He writes that, “I am writing this [letter] on Christmas paper and I think all election speeches ought to be wrapped in gift boxes with a red and green string tied around them, and that a way we would be sure at least of a Christmas package whether there was anything in it or not.”  He desires to fix things and make the world a better place and states that his purpose in voting is to fix things, “and if I dont fix it by a voting one way, I’ll vote another way, and finally, I’ll find out the right way.”

These letters of Woodie Guthrie help shed light on his passion, philosophy, and music. And as primary source material, as well as Guthrie’s own words, they can be relied on quite strongly to gain insight into Guthrie’s understanding of his life and musical career.

sources:

http://www.loc.gov/resource/afc1940004.afc1940004_036/?sp=1&st=text

http://www.loc.gov/item/afcwwgbib000038/

Frank Johnson: Successful Black Musicians Pre-Civil War Era

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[Francis Johnson.]

Although the America of the Pre-Civil War Era presented racial discrimination and bias in most career paths, music was one of the few platforms in which both white and black musicians could successfully perform. Francis “Frank” Johnson (1792-1844) was among one of these musicians. As a composer, bandleader, and trumpeter, Johnson possessed a diverse range of musical talents and ability which he drew upon for his concerts. His musicians were also multi-talented and would often switch instruments halfway through their concerts.

johnson review

This brief concert review from the Boston Musical Gazette on Oct 31, 1838 gives an insight into the positive reception that Frank Johnson and his band received after their performances. The song mentioned in the review, The Last Rose of Summer is based off of a poem by Thomas Moore. Though nearly 70 years later, this recording of soprano Elizabeth Wheeler from 1909 is the same basic melody that was performed at Johnson’s concert.

http://youtu.be/3CP8hINrOdA?t=5s

The Keyed Bugle referenced in the performance was a recent instrument introduced around 1810 but fading out before the end of the civil war in 1850. An illustration of the Keyed Bugle can be found in the 1941 book Soldiers of the American Army, 1775-1941, by Frederick Todd.

Corps d'Afrique, 1864.

Jeff Stockham of the Federal City Brass gives a brief history and demonstration of what the Keyed Bugle sounds like on YouTube:

The Boston Musical Gazette’s article is enlightening as a more detailed description of the type of music and instrumentation may have been used at Francis “Frank” Johnson’s concerts. Particularly with Pre-Civil War music and musicians, it is difficult to discover detailed accounts due to the lack of recordings from this time. This means that a heavier reliance must be placed on written newspaper reviews or eyewitness accounts. In this particular instance, some valuable information can be gathered simply from the short paragraph found in the Boston Musical Gazette: the positive reception of the concert by the audience, a title of one of the pieces performed, and a reference to one of the unique contemporary instruments used.