The Romantic South Joins the War Effort!

In the spring of 1917, America officially went to war. “The Great War”, “The War to End All Wars”, Americans at the time called it. For some, it brought back some not-so-happy memories from the American Civil War. Naturally, the Ziegfeld Follies decided to do a song about it.

The Cover of “The Dixie Volunteers” by Edgar Leslie and Harry Ruby

“The Dixie Volunteers” is a song composed by Edgar Leslie and Harry Ruby for the Ziegfeld Follies, a theatrical production consisting of many musical and sketch acts, and a pioneer of the popular theater forms of the day. The Follies would often attract sought-after stars, notably, Bert Williams, as touring was not necessary due to the Follies being produced on Broadway. “The Dixie Volunteers” was sung by Eddie Cantor, the year of his debut on the Follies. He would stick around for another ten years, performing in blackface with Bert Williams and in other acts.

The written chorus of “The Dixie Volunteers”,

The song itself is an ode to the southern men who volunteered to go serve in the first World War. It begins like many standard war songs of the day, describing the men all lined up, marching, getting ready to set sail, and how badly they are going to beat the enemy. Upon the chorus, however, the song arrives at a point that is a common feature of many popular songs of the day, which is romanticizing the “old south”, before reconstruction. The lyrics tell us about how they’re coming from “the land of Old Black Joe”, a minstrel song about a dying slave, and about how they’ve gone from “peaceful sons” to “fighting men like Stonewall Jackson and Robert E. Lee”.

This song reflects the common trend of the day of romanticizing the old south, a famous example of which is Louis Armstrong’s “When It’s Sleepy Time Down South”. This song could be offering an appeal to a broader audience as opposed to just the people in New York City who happen to see Broadway Shows. Apparently it worked, as according to Karen Cox, author of Dreaming of Dixie: How the South was created in American popular culture it became incredibly popular. The idea she suggests in her book of music and film and theatrics contributing to the romantic Southern image corresponds strongly with the common ideas of how the Southern image was formed.

Cox, K. L. (2011). Dreaming of Dixie : how the South was created in American popular culture (1st ed.). University of North Carolina Press.

League, The Broadway. “IBDB.Com.” IBDB, www.ibdb.com/broadway-cast-staff/eddie-cantor-5198. Accessed 22 Oct. 2024.

Leslie, Edgar. Composer. “Ziegfeld follies (1917) Dixie volunteers.” Digital Gallery. BGSU University Libraries, 23 May 2022, digitalgallery.bgsu.edu/items/show/33991. Accessed 22 Oct. 2024.

 

Jazz at St. Olaf

Lentjazz It seems St. Olaf has been hesitant to embrace Jazz as a sound musical genre, especially in regard to liturgical music. In this 1968 article of the Manitou Messenger, Ms. Berglund summarized a student jazz liturgy setting performed in chapel and asks questions that point to Jazz as a potentially profane and intrusive art form for worship. “Is jazz profaned by its association with night-clubs or can it also be a song of praise?”[1]

jazzarticle

Contrast this with an article from 1977, when The Preservation Hall Jazz Band visited St. Olaf in what the Manitou Messenger calls the “most enthusiastically received concert at St. Olaf.”[2] The Preservation Hall Jazz Band is made up of a pool of musicians that rotate over the years, but was started by Allan and Sandra Jaffe in 1961 New Orleans, who were interested in preserving the traditional jazz style free from commercial imperatives.[3] Becoming famous by touring and recording, Preservation Hall is internationally known and remains one of the popular tourist sites of New Orleans, so of course it was a big deal that they came to our humble little bubble at St. Olaf.

jazzstolaf

The writer goes on to say that “everybody has heard Dixieland jazz before, but this concert gave us all a chance to see and hear a jazz band doing it the way it was originally done. This style influenced every form of American music since 1900, from Joplin’s rags to Chicago’s rock.” Perhaps due to a lack of curriculum on jazz at St. Olaf at the time, or general lack of scholarship, the writer has a misconception that jazz influenced ragtime, when in reality the syncopated rhythms of ragtime along with the blues style are cited as the origins of jazz. In addition, to assume that the concert of 1977 was a presentation of how jazz was originally done is a pretty bold claim, considering any time a performance claims some kind of authenticity, there are certain details/styles included and excluded. These two examples suggest St. Olaf is not a little bubble, filled with scholarly prowess and immune to the world’s ideals. The stereotypes about the origins of jazz and its perceived development as a “profane” style pervade music history as well as St. Olaf history. We can’t say St. Olaf, as an academic and music institution, was above these problematic notions about Jazz then, so my question is, has much changed?

[1] Marcie Berglund, “Lent services feature Heckman’s jazz liturgy,” Manitou Messenger, March 1, 1968.

[2] Mike Stiegler, “Original Jazz Preserved for Olaf Audience,” Manitou Messenger, March 4, 1977.

[3]  Grove Dictionary of American Music, 2nd ed, s.v. “Preservation Hall Jazz Band.”