Mahalia Jackson, Developing Hybridity, and the Inescapable Political Machine

Mahalia Jackson (from the Jimmy Haynes collection at the Rock and Roll Hall of Fame)

If I’ve learned anything from the past few years of music history courses, it’s that music of all kinds has a complicated and intertwining history. Music doesn’t exist in a bubble, and often, the development of assumed distinct musical genres depended on contemporaneous cultural and musical influences. Rock and Roll is no exception to this statement. In fact, this 1969 article from the Chicago Defender argues that Rock and Roll owes many of its musical traits from the Gospel genre. Despite the apparent disparity between Gospel and Rock and Roll, Earl Calloway, the article’s author, argues that the chord progressions and “uninhibited style of singing” found in rock music are derived directly from gospel music sung in church. Mahalia Jackson, who Calloway mentions later in the article as one of the first Gospel singers to break into pop culture, is a perfect example of this hybridity. In fact, Jackson was inducted into the Rock and Roll Hall of Fame in 1997. Rock stars like Little Richard count her among their major influences and the syncopation that can be heard in songs like ““Move On Up a Little Higher,” and “He’s Got the Whole World in His Hands” served not only to popularize Gospel music (“He’s Got the Whole World in His Hands” reached the top 100 on the Pop charts), but as a foundation for later rock idioms. Take a listen to “Move on Up a Little Higher” and see if you can hear some Rock and Roll:

Article from Chicago Defender

In listening to Jackson’s recording, however, it is also evident that the Gospel style she used didn’t develop in a vacuum. Thomas Dorsey, who some (like Richard Crawford in his book American Musical Life) identify as one of the founding forces in Gospel Music worked and toured with Mahalia Jackson to develop the Gospel Sound. What is impossible to ignore in these recordings is the similarity it has to earlier Blues traditions. Mahalia Jackson drew inspiration for her vocal technique from the likes of  Ma Rainey and Bessie Smith. However, instead of traditional Blues topics for her songs, she sang sacred music. Mahalia Jackson demonstrates the increasing readiness of popular music in the 20th century to change and rely on the music that came before it while influencing the music that would come later. While Gospel certainly was and is a distinct tradition from Blues or Rock and Roll, the interaction between these genres cannot be denied.

While the article from the Chicago Defender and the photograph of Jackson now housed in the Rock and Roll Hall of Fame demonstrate the complicated history of musical development and transmission, they fail to acknowledge another fundamental part of music: politics. Musicologists and musicians alike, myself included, sometimes like to think of music as apolitical. I find it all too easy to hide behind theoretical analysis and stark historical facts when considering the development of musical genres. To do so, however, is to help erase and negate narratives of privilege and oppression that infected all aspects of history, including our beloved music.  Mahalia Jackson’s recordings and life as a whole serve as an example of how music works as part of an inescapable political system. Her music was an influential part of the Civil Rights movement. She worked with Martin Luther King Jr. throughout the Civil Rights campaign and even sang at the 1963 March on Washington. By the very value of her identity (being a black woman in the 1960s), she and her music had no choice but to be deeply embedded in the social struggles of the 1960s. Click the play icon below to listen to this interview where Jackson speaks about her struggle to maintain Dr. King’s policy of nonviolence when confronted with egregious acts of racism throughout her career and in her personal life.

As interesting as Mahalia Jackson’s involvement with the developing hybridity of popular music in the 1960s is, equally important are her efforts to mobilize music as a political tool.

Sources

Crawford, Richard. America’s Musical Life: A History. New York: W.W. Norton, 2005.

Henry Pleasants, et al. “Jackson, Mahalia.” Grove Music OnlineOxford Music OnlineOxford University Press, accessed October 17, 2017http://www.oxfordmusiconline.com/subscriber/article/grove/music/A2249902.

Rock and Roll Hall of Fame. “Mahalia Jackson.” Rock & Roll Hall of Fame. Accessed October 17, 2017. https://www.rockhall.com/inductees/mahalia-jackson.

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Virgil Thomson: Master Chef

Today, I will remain in the vein of composers and their culinary expeditions, as established by fellow author Phil Biedenbender (Here’s his post on Mahalia Jackson and her fried chicken excursion).

A pioneer of the “American” sound in classical music and winner of the 1949 Pulitzer Prize in music, Virgil Thomson had some serious musical chops. But did you know he also cooked gourmet lamb chops?

Virgil Thomson sharpening his knives in preparation for cooking

Virgil Thomson sharpening his knives in preparation

[1]

 We know Virgil Thomson mainly through his acerbic wit revealed in his writings and musical critiques. Thomson wrote many letters to his friends and acquaintances, some criticizing music, some about special occasions, and even some advice about various topics. His prose is known for being blunt and often funny even if he was being offensive. Thomson’s curiosity was insatiable, composing for almost every genre of music and absorbing all that was new around him.

Thomson also had a passion for fine wine and dining that could only be matched by his passion for music. He once stated, “If I was going to starve, I might as well starve where the food is good.” Thomson’s dinner parties were legendary. Few people were invited since space was limited in his residence at the Hotel Chelsea in New York City, home to other greats such as Bob Dylan and Leonard Cohen. But those that were fortunate enough to attend were treated to an amazing meal and enlightening conversation. He may have been one of the most well-connected men in New York during his time, as people worldwide wanted to stay in contact with him.

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Correspondence from Virgil to fellow composer, Charles Shere

[2]

 As enigmatic and detached he may seem in writing and his compositions, Thomson’s love of food makes him at once more personable as well as knowledgable. People would have not gone to his parties if he was a discourteous host or did not have engaging discussions. He showed a human side of himself that people may have never thought existed through the various meals that he hosted. Even as he was getting into his 80s and 90s, Thomson never lost his vigor and remained as sarcastic as ever until his death.

 Screen Shot 2015-03-23 at 22.06.38

Screen Shot 2015-03-23 at 22.06.59
[3]

I wish I could have had the pleasure of being served his pot roasted guinea pig.


1. Hodgson, Moira. 1980. “Virgil Thomson Orchestrates a Meal And Reminisces.” New York Times (1923-Current file), Oct 29. http://search.proquest.com/docview/121418217?accountid=351 (Accessed March 22).
2. Shere, Charles, and Margery Tade. Everbest Ever: Correspondence with Bay Area Friends (Berkeley, CA: Fallen Leaf Press, 1996), 30.
3. Ibid., 45-46.

Mahalia Jackson’s Glori-Fried Chicken

Bach and Handel had the same eye doctor (who botched both their surgeries). Brahms went to a tavern called The Red Hedgehog every day. Debussy loved cats.

Sometimes we need to be reminded that the musicians we worship did not just compose, play, or sing. They were just like us. They had lives, they had other interests, and, in Mahalia Jackson’s case, they had fried chicken.

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Chicago Defender, October 31, 1970.

In 1968, Jackson, still at the height of her singing fame, started a fried chicken chain in Chicago, meant to be the black counterpart to country comedian Minnie Pearl’s own chain as well as a competitor to Colonel Sanders’s rapidly expanding Kentucky Fried Chicken. Though we now claim Jackson as part of our shared American musical heritage, the intended audience for this chain implies a more limited role for Gospel music in the 1960s. As an article in the African-American newspaper The Chicago Defender noted, the chain was “black-owned, managed and staffed and is hiring in the communities in which it operates.”

In this way, the chain was most definitely a product of the 1960s. In the midst of the Civil Rights Era, less than 15 years after the ruling in Brown v. Board of Education declaring segregation in public schools to be illegal, integration was still in progress. Black and white restaurants and neighborhoods, though not legally segregated, existed (and, in fact, still exist today).

In the end, even with her name, fame, and star power, the restaurant chain was a bust. Both Minnie Pearl’s and Mahalia Jackson’s stores went out of business within a few years. A final restaurant bearing her name (Mayo’s Fried Pies and Mahalia Jackson’s Chicken in Nashville) closed in 2008.

I don’t blame Richard Crawford for not including this story in our textbook, “American Musical Life.” There’s only so much you can include, and, however much I might like to say otherwise, knowledge of Mahalia Jackson’s Glori-Fried Chicken is not essential to understand Gospel music. But stories like this one put history in context and show the humanity and depth of musicians. They are people, just like us.

Go grab some fried chicken and enjoy a performance by the Queen of Gospel.


“2d Mahalia Jackson Chicken Shack Opens.” Chicago Daily Defender (Big Weekend Edition) (1966-1973), Oct 31, 1970. http://search.proquest.com/docview/493558307?accountid=351.

Miller, Adrian. Soul Food: The Surprising Story of an American Cuisine, One Plate at a Time. Chapel Hill, NC: UNC Press. 2013.

“Precious Lord Take my Hand”: from Selma to the Grammy Awards

In Ava DuVernay’s 2014 film “Selma”, poetic license is taken in depicting the role gospel singer Mahalia Jackson played in the 1965 Selma to Montgomery voting rights marches. During a moment of doubt, Martin Luther King Jr. (played by David Oyelowo) phones Jackson (portrayed by R&B singer Ledisi) and asks her to share “the Lord’s voice” with him. She answers by singing the immortal gospel classic, “Take My Hand, Precious Lord”. This song was a standard at prayer meetings and Civil Rights marches, and was even performed by Jackson at King’s funeral. It was her showstopper, and the song that was requested the most from her by both King and her audiences worldwide.

At the 57th Annual Grammy Awards on February 8th, 2015, the song was performed as a prelude to a “Selma tribute”, which featured R&B artist John Legend and rapper Common performing their Academy Award Winning Song from the film titled “Glory”. However, the song was performed not by Ledisi but by the undisputed modern queen of R&B: the one and only Beyoncé.

This inspiring and powerful performance elicited wide acclaim, though some were quick to point out that a true tribute would have featured Ledisi (who was in attendance), rather than Queen Bey. Criticism escalated when it became apparent that Beyoncé herself had approached Legend and Common about performing the song, as it wasn’t originally planned to be part of the show. However, amid the accusations of self-promotion and concerns over unfair exclusion, the opportunity for an discussion regarding style was unfortunately missed.

On one hand it is easy to criticize Beyoncé’s performance if we are comparing to the historical standard set by Jackson. It is fair to say that Ledisi followed this standard in preparing for “Selma”, mimicking some of Jackson’s techniques and melodic alterations. (The album the below performance is taken from is available in the St.Olaf Music Library, call number M2198.J3 M3 [v.1])

For live video performances by Jackson, check out https://www.youtube.com/watch?v=Z0a8RNdnhNohttps://www.youtube.com/watch?v=as1rsZenwNc

Whereas Jackson displays virtuosity in the emotional range of her voice, Beyoncé relies more on virtuosic vocal runs more akin to flashy pop music than to a traditional gospel style. The spiritual component of Jackson’s version is amplified by the seemingly extemporaneous approach to the melody by Jackson and the fluid approach to the harmonic changes by her pianist and organist. Contrastingly, aspects of Beyoncé’s version seem meticulously rehearsed, from the timing her background singers movements to her rather parodic head movements at about 2:10.

But I think the biggest discrepancy between Jackson and Beyoncé’s performance is a matter of visual and emotional, rather than musical, aesthetics. In the live performances posted above, Jackson stands alone in the middle of the barren stage, barely moving but to look up to the sky. As the text suggests, she is powerless and none but God can help her in her time of trial. Beyoncé could not be more different, not only in complete control of her own body but seemingly in control of the 12 men behind her. She even cuts off the organ at the end! While this powerful depiction of an African-American woman is inspiring, it undeniably draws away from the meaning of the song, especially in conjunction with the accusation that this was more promotional stunt than impassioned performance. When Jackson performed, she would humbly tell the audience “I’m so happy for the way you are receiving me. I love applause. But you know I’m a gospel singer and I like to hear a few ‘amens’. ” [1]

That isn’t to say that any of this is bad, or that Ledisi would have performed any better or differently than Beyoncé. No one can or should deny how impressive and moving this performance is. Ledisi herself defended Beyoncé better than anyone.

“The song, ‘Take My Hand, Precious Lord,’ has been going on forever. It started with the queen, Mahalia. The Queen of Soul, Aretha Franklin (who sang the song at Jackson’s funeral, in 1972). Then I was able to portray and sing my version of the song. And now we have Beyonce. I’m a part of history. Look at it like that, instead of looking at it as a negative. To me it’s a great, great honor to be a part of a legacy of a great song, by Thomas Dorsey.” [2]

To this point, performances by Franklin and Whitney Houston are much more radical and pop-infused than those of Jackson and Ledisi, which arguably stay truer to recorded performances by Dorsey. But perhaps this development is a good thing. The ability of musicians (and more importantly, African-American women) to freely influence this song is a great thing, and stands for what Jackson herself fought and sang for. Dr.Benjamin Mays elegy for Jackson said it best:

“One can only hope that this great and good woman will never die but that her life will inspire so many young people that she will live on throughout eternity. In this way she will become immortal.” [3]

He may as well have been speaking of the song too.


 

 

[1] Duckett, Alfred. “Mahalia Jackson Like Applause (Beg Pardon) Amens at Concerts.” The Chicago Defender (National Edition) (1921-1967), Jun 01, 1957. http://search.proquest.com/docview/492918933?accountid=351.

[2] Fensterstock, Allison. “Grammys 2015: Beyonce takes on Mahalia Jackson, and Ledisi has a perfect response.” The Times-Picayune, Feb 08, 2015. http://www.nola.com/music/index.ssf/2015/02/grammys_2015_beyonce_takes_on.html

[3] Mays, Benjamin E. “Reminiscing about Mahalia Jackson.” Chicago Daily Defender (Big Weekend Edition) (1966-1973), Feb 26, 1972. http://search.proquest.com/docview/493504320?accountid=351.