The NRR Project #55: 'Life Ev'ry Voice and Sing,' the "Black National Anthem"

More than 100 years after its composition, 'Lift Ev'ry Voice and Sing' still has the power to provoke.

“Lift Ev’ry Voice and Sing”

Words by James Weldon Johnson/Music by John Rosamond Johnson

Composed: 1905

First Recorded: April 1923

Performers: Manhattan Harmony Four

3:03

Recorded: 1990

Lead Performer: Melba Moore

5:53

(Recorded: 2011

Vocalist: Rene Marie

2:38)

This song, long known informally as “the Black National Anthem,” resonates so strongly in the African-American part of our culture that it merits examination through the lens of three different performances. (The first two here are referenced in the Registry citation, but the third is for me most compelling, emotionally and historically.)

It started as a poem, written by James Weldon Johnson, in 1900, recited on Lincoln’s Birthday, 1900, by 500 schoolchildren in greeting to a visiting Booker T. Washington. Five years later, his brother set the words to a ringing, stately melody. By 1919, the National Association for the Advancement of Colored People adopted it as the “Negro National Anthem.”

The lyrics merit examination:

Lift every voice and sing
Till earth and heaven ring,
Ring with the harmonies of Liberty;
Let our rejoicing rise
High as the listening skies,
Let it resound loud as the rolling sea.
Sing a song full of the faith that the dark past has taught us,
Sing a song full of the hope that the present has brought us,
Facing the rising sun of our new day begun
Let us march on till victory is won.

Stony the road we trod,
Bitter the chastening rod,
Felt in the days when hope unborn had died;
Yet with a steady beat,
Have not our weary feet
Come to the place for which our fathers sighed?
We have come over a way that with tears has been watered,
We have come, treading our path through the blood of the slaughtered,
Out from the gloomy past,
Till now we stand at last
Where the white gleam of our bright star is cast.

God of our weary years,
God of our silent tears,
Thou who has brought us thus far on the way;
Thou who has by Thy might Led us into the light,
Keep us forever in the path, we pray.
Lest our feet stray from the places, our God, where we met Thee,
Lest, our hearts drunk with the wine of the world, we forget Thee;
Shadowed beneath Thy hand,
May we forever stand.
True to our God,
True to our native land. 

Now this is an anthem! (In fact, Johnson himself referred to it as a hymn, as he thought the descriptor “anthem” was too divisive.) Phrased in King James style, it states the plain, bitter truth about everything African-Americans suffered. In fact, many times the second verse, with its mentions of the “chastening rod,” “hope unborn,” and “the blood of the slaughtered,” is omitted. It’s not just a prayer, but a dialogue with God, and in that bears resemblance to Jewish prayer. It implies an active and dynamic relationship with the powers above. Its frankness commands attention.

The original recording by the Manhattan Harmony Four is robust and stately. The second version referenced by the Registry is a vastly more dynamic and sweeping version, led by Melba Moore, but including over a dozen prominent R & B and gospel singers. (This was the age of charity/advocacy songs recorded by roving gangs of celebrities.)

The third version is for me the most affecting. It’s a simple, straightforward approach by jazz great Rene Marie, accompanied only by piano and drum set, and she sets Johnson’s words to the tune of “The Star-Spangled Banner.” This is what she did on July 1, 2008, to open Denver’s mayor’s annual State of the City address. By imposing the lyrics on a national anthem so familiar we sometimes take it for granted, Marie recontextualized the words of Johnson’s poem and made listeners think, pointing out the cognitive dissonance of “Banner”s message about “the land of the free” that necessitated the concept of a second, black national anthem in the first place.

Many were offended by Marie’s performance, and her unapologetic attitude about it. Few like to have their awareness ruffled unless they are prepared for it. The singer defended herself ably, reminding interviewers that Francis Scott Key, lyricist of the National Anthem, was a slave-owner and abolitionist-fighting lawyer. “As for offending others with my music, I cannot apologize for that. It goes with the risky territory of being an artist,” she wrote.

And, in the midst of my research, I found myself standing and singing the song with the crowd at a Martin Luther King Jr. Day celebration. For better and for worse, its words are just as current as they were when they were coined more than 100 years ago

The National Recording Registry Project tracks one writer’s expedition through all the recordings in the National Recording Registry in chronological order. Up next: ‘Clarence Williams’ Blue Five plays ‘Wild Cat Blues.’

The NRR Project #54: Bessie Smith’s blues revolution

“Down-Hearted Blues”

Songwriters: Alberta Hunter/Cora ‘Lovie’ Austin

Recorded February 16, 1923

Performers: Bessie Smith, singer; Clarence Williams, piano

3:26

Blues came crawling out of the backwoods. It had no designated father or mother; it just rose up, put itself together, and took over the world.

There is a hierarchy, however. There are the three Kings of the blues: Freddie, Albert, and B.B. Koko Taylor is known as the Queen of the Blues, although the original Queen was Ma Rainey. Rainey was also considered one of the “big three” of the blues in the 1920s, all vocalists, all women: herself, Lucille Bogan, and Bessie Smith. On this recording, her first ever, Smith elevated herself to the supreme position. She’s still known as the Empress of the Blues.

Smith is not the first to record the blues, or even the first black woman to do so (Mamie Smith did in 1920). But she is the best. Why? First, a little context.

Around the turn of the last century, the musical genre of the blues coalesced in Texas and the Deep South, first manifesting itself as a form of country music. Quickly the blues splintered into regional styles: Delta, Piedmont, Memphis. Published blues music appeared in 1912, and it began to spread.

By the 1920s, the blues had moved to urban centers like Chicago and New York, moving along with the millions of African-Americans who left the Deep South in the Great Migration away from impoverishment, abuse, and murder. Once established as entertainment in bars and nightclubs, the blues became acceptable for affluent white crowds as well. The main expositors of the day were black women, not only Smith, Bogan, and Rainey but Ida Cox, Alberta Hunter, Memphis Minnie, Ethel Waters, Sippie Wallace, and others. These singers worked primarily in vaudeville, and their prevalence live and on disc codified their particular approach to the music, making “vaudeville blues” the style known as the classic one today.

All three women were “shouters”; that is, they had powerful voices, usually accompanied only by piano, which could cut through to the back of a crowded room in the days before amplification, under any and all acoustic circumstances. All of these women had stage presence, magnetism, a directness worlds away from the shrinking-violet “proper” Caucasian female singers of the day (OK, not Sophie Tucker).

The blues was not background music. It was not the kind of thing you chatted during, unless you wanted the vocalist to throw her gin at your head. The performers demanded your attention. Their message was urgent. Their emotions were raw and powerful, with a sexual undercurrent, or just a flat-out live and sparking current of desire.

The three prima donnas of the blues stood on a sliding scale of mainstream acceptability. Ma Rainey was the most theatrical and restrained, and the most commercially successful in the long run. Bogan was considered a “dirty” blues singer, and eventually had to change her name to get more singing work. Smith was right in the middle — an imposing, charismatic figure who sang about earthy and transgressive topics but who was impossible to dismiss.

Besides possessing trumpet-like projection (remarkable considering she was the female equivalent of a bass), Smith knew how to phrase like no other. In fact, she worked within a narrow vocal range, but her command of rhythm and intonation was incomparable. One of the miracles of the blues is that it is so various and individual within strict structural limitations; Smith demonstrated that breadth of possibility at just the right time for the genre.

“Down-Hearted Blues” was written by two equally gifted black women — the singer Alberta Hunter and the composer/pianist/bandleader/arranger Lovie Austin. Unlike previous songs that attempted to frame a blues sequence within a “standard” song structure, Hunter and Austin launch into the heart of the matter. “Gee but it’s hard to love someone/When that someone don’t love you.” Smith sells the sadness, but she’s playful, too: she skips syncopatedly through the phrase “trouble’s going to follow me to my grave”; when she slides down on the “crazy” in “Once I was crazy about a man,” it’s like she’s rolling her eyes at herself. (It helps that her accompanist, Clarence Williams, has a sprightly, pointillistic attack on the piano keys -- trivia fans may note that he was the grandfather of the esteemed actor Clarence Williams III.)

She’s suffering, and yet she’s triumphing over the suffering by turning it into something beautiful and deeply felt. It’s weak-ass to term it “feeling,” but that’s what it is. (Racists often attributed more deeply “felt” art to minority artists, thinking them compensated with that for a supposed lack of intellect. Either that, or they said minority prowess was due to some inherited “natural” ability, another ridiculous and condescending stereotype.) Smith could and still does transmit feeling on a level so true and basic that it reaches everybody. Her amazing combination of confidence, assertion, pain, and vulnerability in the act of singing opens the door to the listener’s heart, strikes a resonance. In Smith, the blues become transformative.

Much has been made of Smith’s rags-to-riches-to-rags life, and her unorthodox and transgressive lifestyle. When her tragic death came in 1937, she was en route to a comeback; Rainey and Bogan had both retired five years previously. The kind of blues they sang was already out of style.

The National Recording Registry Project tracks one writer’s expedition through all the recordings in the National Recording Registry in chronological order. Up next: ‘Lift Every Voice and Sing,’ the ‘black National Anthem.’

The NRR Project #53: 'Ory's Creole Trombone' (1922)

“Ory’s Creole Trombone”

Composer: Edward ‘Kid’ Ory

Recorded June, 1922, Santa Monica, CA

Performers: Thomas ‘Papa Mutt’ Carey, cornet; Oliver ‘Dink’ Johnson, clarinet; Fred Washington, piano; Ed ‘Montudie’ Garland, bass; Kid Ory, trombone

3:13

Four years after the all-white Original Dixieland Jazz Band released “Tiger Rag,” the first commercial jazz recording, the first black New Orleans jazz ensemble finally got waxed.

The story of how that happened is conflicting and convoluted. Two African-American brothers in Los Angeles, John and Benjamin Spikes, decided to get into the record business, specifically the new and popular jazz genre. Jazz talent on the West Coast was scarce, but they managed to find a musician in Oakland who would make the trip south to their studio. Fortunately, it was Kid Ory, who had just moved to the West Coast in 1919 after a stellar career start in New Orleans jazz.

Either Ory or the brothers paid a Norwegian operatic tenor named Arne Nordskog to use his crude Santa Monica sound studio, and then pasted the brothers’ Sunshine label onto the discs. In June 1922, Ory, vocalists Roberta Dudley and Ruth Lee, and four other musicians cut a number of sides, of which only six survive.

The result is a classic rendition of first-generation jazz — a regular square beat, carefully contained improvisations, and stand-alone four-count solos. The sound quality of these discs is not great, but Ory and his group really hop through the tune. It is full of the swooping trombone glissandos Ory was famous for. (The style is termed “tailgate,” dating from the time jazz bands would ride on wagons through town, and the trombonist would face backwards on the tailgate so that he could manipulate his slide without knocking a fellow musician senseless. Since then, any kind of showy, exaggerated slide work bears the name.)

Ory’s place in jazz history took some time to be re-estimated. He was discovered by the ultimate jazz progenitor, the legendary half-mad trumpeter Buddy Bolden when he was a child; Ory’s sister wouldn’t let him play due to his youth. However, soon enough he was the premiere bandleader in New Orleans during the 1910’s, and several key figures — King Oliver, Louis Armstrong, Johnny Dodds, Jimmie Noone, and others — all learned their craft under him. Thus, his influence is baked into the genre as we conceive of it today.

Ory moved to Chicago in 1925, and worked extensively in the music scene there. During the Depression he knocked off and ran a chicken farm. He enjoyed a renaissance in the late 1940s, reaching a whole new generation when Dixieland became popular again as a reaction to the out-there complexities of bebop. He finally retired in 1966 and spent his last days in Hawaii, an unusually happy ending but well-deserved for a seminal jazz musician.

The National Recording Registry Project tracks one writer’s expedition through all the recordings in the National Recording Registry in chronological order. Up next: Bessie Smith’s “Down-Hearted Blues.”)

The NRR Project #52: The first laugh track; or, why is comedy funny?

The OKeh laughing record

Recorded 1920, Berlin

Released in U.S. in 1922

Performers: Lucie Bernardo, Otto Rathke, and Felix Silbers

2:20

"Comedy is the salt of civilization, its critical voice. The comic spirit is forgiving, stands up for freedom and elasticity, and counters the corrosive powers of evil by refusing to acknowledge its claims over the human spirit. Its real enemy is custom drained of significance; it is the ability of life to assert its claims no matter what social forms dictate." — Guy Davenport

OK, I’m not going to kid you. The best and most comprehensive take on this interesting novelty recording is the analysis and history written by Casey O’Dell for the National Recording Registry, which you can access here. All the vital facts are there, and anything I might add would only be commentary.

Which has never stopped me before.

Boiled down, the facts are these: the original recording is from Germany, recorded on the OKeh label in 1920 — which itself ripped off the idea from Henry Klausen’s recording “The Misfortunes of Youth” in 1903. On the Laughing Record (in German, Das Original Lach Aufnahme), a cornetist tries gamely to play a serious solo, only to be undermined by a giggling, then guffawing, woman. A man joins in the audible hilarity, flummoxing the instrumentalist. At about the two-minute mark, the two laughers finally settle down for a moment, and the horn player makes another game effort. However, this triggers an even more raucous burst of laughter, including snorts, gasps, and sighs, until the comic convulsions peter out.

That’s it. It sold more than a million copies in America. Soon and often copied by other labels around the world, the recording and its like popped up again and again.

O’Dell expertly traces the recording’s history and heritage. He rightly adjudges the subjective experience of listening to the recording as hovering between the “joyous” and “demonic.” O’Dell makes the case for it being a precursor of the laugh track, and talks about our enjoyment of the forbidden and unprofessional live crack-ups of stage and film (or “breaking,” or as the British say, “corpsing”).

He even cites the recording as a proto-meme, and he’s right in the sense that the piece transcends language, making it universally comprehensible and contributing powerfully to its analog-era virality. It’s a great piece of insight.

To it, I can only add some basic thoughts about comedy. Now: nobody wants to talk about why something is funny. Trust me. In my Film Comedy class at NYU, I was forced to read Freud’s Jokes and Their Relation to the Subconscious. Not only wasn’t it compelling reading, but there were no jokes worth cribbing from it. Analysis is death to comedy, which, like horror and erotica, short-circuits a rational response for a welcome burst of feeling, and unmediated response. (To complicate things, we must factor in scholar Eric Griffiths’ statement, “It is important to remember that laughter can express other emotions apart from amusement.”)

Now, Freud thought that comedy provided psychic relief, that it is a safety valve that allows the expression of repressed, forbidden, or social unacceptable ideas. This is also known as the “Hey, I was just kidding” theory, and the reason why comics and satirists are usually the first to be silenced when dictatorships rise.

The ancients proposed that laughter was a way of feeling superior (anyone who has watched the Three Stooges has been exposed to this theory). For them, the clown doing what was “wrong” was a way of reinforcing what society deemed to be “right,” and reinforced adherence to normative values. The incongruous juxtaposition theory, which would also be a great name for an EDM outfit, simply states that humor is triggered when something is out of place or context, or contravenes normal understanding. Surrealist humor such as Magritte’s The Treachery of Images (1929) illustrates the theory aptly.

A more recent and more compelling idea has evolved about comedy, to do with the subversion of compassion. The philosopher Henri Bergson declared that laughter required the elevation of the intellect over the sensibilities — that it puts us at a remove that allows us to laugh. We laugh at things that, if presented seriously, would trigger a compassionate response. As Mel Brooks put it, “Tragedy is when I cut my finger. Comedy is when you fall into an open sewer and die.” Thinking of it in this way, comedy takes on tones of sadism.

From a practical standpoint, the perspective of 15 years on stage as a comic taught me that comedy is fueled by a great deal of aggression, sparked by a real grievance about the gap between things as they should be and things as they are. There is an immense pleasure in sublimating this impulse to the service of provoking laughter, and it promotes (temporarily at least) a sense of power and control over the vagaries of human life, a way of both naming what infuriates us and conquering it by laughing at it.

Bergson writes that laughter is inherently complicit; “laugh and the world laughs with you,” as the saying goes. There is an element of coercion to this, but also a spur to inclusivity. After all, if we’re in on the joke, our position is privileged. We become, literally, the cognoscenti, people who know.

The Laughing Record works because it goads us into laughing as well. It gives us a scenario in which we can side with anyone we hear. A musician is attempting to play something straight — to celebrate staying within the boundaries of taste, and the socially acceptable idea of what constitutes entertainment. To the extent that any of us has had to stand up in front of others and perform, our sympathies fly to the struggling cornetist. However, as audience members who have had to sit through insufferable cultural experiences, we side with the laughers as well. Who hasn’t wanted to crack up themselves in such solemn intolerable moments?

There’s no resolution in the recording, no narrative save that which the listener brings to it. Near its end, the cornetist tries to get started again, but he can only blat out a couple of notes, struggling not to laugh himself. And the sense The Laughing Record gives is, that’s OK. Laughter is the solvent of pretension.

The National Recording Registry Project tracks one writer’s expedition through all the recordings in the National Recording Registry in chronological order. Up next: “Ory’s Creole Trombone.”)

The NRR Project #51: The savior of traditional Irish music

‘The Boys of the Lough’/’The Humours of Ennistymon’

‘The Boys of the Lough’

Recorded April 1922

Folk tune

Performed by Michael Coleman; accompanied by J. Muller, piano

2:59

‘The Humours of Ennistymon’

Recorded April 1922

Folk tune

Performed by Michael Coleman; piano accompanist unknown

3:01

In October 1914, a 23-year-old violin virtuoso left Ireland and came to America. His archaic but lively style led to an enthusiastic following. His recordings of traditional Irish music boomeranged back to the Emerald Isle, inspiring both the preservation and the development of Gaelic music, culture, and language.

Coleman came from a musical family in the Knockgrania, near Ballymore in County Sligo. His father was a locally renowned traditional flautist. Coleman was trained as a child both in fiddle playing and in step dancing. This the fiddler of the time would combine in live performance, roaming from town to town as an entertainer.

When the young man joined the vaudeville circuit in America, he found a universe of “stage Irishmen.” The first massive wave of Irish immigration to America took place in the 1850s, triggering the first of the many anti-immigrant political movements in the United States. “No Irish need apply” was a sign seen in many shop windows. In popular culture, the Irishman was a boggy beast, a cartoonish figure who was uncouth, drunken, prone to fisticuffs, and prolifically fertile. By the time Coleman made it over, despite the integration of Irish-Americans into the culture and power structure, this stereotype was still in place and beloved. “Throw ‘em Down M’Closkey” and “The Mulligan Guards” resounded everywhere.

However, a New York City record-store owner named Ellen O’Byrne thought she could sell authentic Irish music to those hungry for the sounds of home. She encouraged Coleman, and they both cleaned up. “The Boys of the Lough” has become an archetypal reel, and “Ennistymon” remains a preeminent jig.

Coleman’s is what is now termed the Sligo style of Irish fiddling, brisk and slashing, with lots of ornamental trills and triplets, bursting into chords at the ends of lines, like someone wielding a firework in the dark. This is not lyrical, legato stuff — it’s straight-up dance music, and it’s easy to imagine the hammering beats of Coleman’s feet accompanying his playing. There’s life in it. Most surprising of all, his records sold the most in Ireland itself. As such, his work still stands as a bridge between ancient tunes and modern times.

He preserved the old tunes, but he made them his own as well, imprinting them with his unique style. (Observe the parallel with the previous discussed Texas fiddler Eck Robertson, who performed a similar role for American country music.) Ironically, his education in antique technique turned out to be the sound of the future.

The National Recording Registry Project tracks one writer’s expedition through all the recordings in the National Recording Registry in chronological order. Up next: The Okeh Laughing Record.

The NRR Project #50: Original country: ‘Arkansas Traveler’/‘Sallie Gooden’

Eck Robertson

‘Arkansas Traveler’

Recorded June 30, 1922

Music and lyrics attributed to Col. Sanford Faulkner

Performed by Eck Robertson and Henry Gilliland

3:03

‘Sallie Gooden’

Recorded July 1, 1922

Folk tune

Performed by Eck Robertson

3:10

Where do folk songs come from? “No one knows, that’s why they’re folk songs.” Yes, I know. However, we cultural spelunkers like the opportunity to clamber deep inside the history of a song or melody and attempt to trace it back as far as we can. Hey ho!

First things first, though. These are considered to be the first recorded country songs (they would be classified as “hillbilly songs” for some time; country music was niche music until the singing cowboys of screen and radio brought into the popular culture), and Alexander Campbell “Eck” Robertson (1887-1975) couldn’t have been picked more deliberately to represent the development of traditional music.

He was born and grew up on a farm in the Texas panhandle, on the flat, treeless plains of Llano Estacado. His grandfather was a competitive fiddler, as were his father and uncles. By the time Eck was 16, he was making a living as a musician. Eck traveled with medicine shows, performed in silent movie theaters, played at fiddling contests. He worked up a routine of patter and jokes, and fancy tricks, even coaxing speech sounds out of the instrument with the aid of a metal contact.

He and fellow fiddler and Civil War vet Henry C. Gilliland went to New York, auditioned for the Victor Talking Machine Company, and recorded a few tunes. Robertson would record sporadically after that, but it wasn’t until he was rediscovered during the urban folk boom of the early 1960s that he was finally given some of the recognition and honor he deserved.

Robertson’s virtuosic technique is evident on both recordings; in “Arkansas Traveler” he plays the high harmony to Gilliland’s melody, and in “Sally Gooden,” he whips off the melody and a dozen variations with seeming effortlessness and inventiveness, crashing along at a headstrong pace, underlining all with a compelling, droning ground note. This is dance music, social music, but there is a sense of pride and professionalism as well. Robertson and Gilliland weren’t happened upon in the fields by a Lomax. Music was their business, and in this way music that could almost be defined as tribal moved out into the light and started mutating in response to commercial pressures, technological considerations, and popular taste.

Unlike many American folk tunes, “The Arkansas Traveler” comes with some documentation. It came to life as a result of a real-life encounter (or least the embellished superstructure of one). Col. Sanford C. “Sandy” Faulkner (1803-1874) was a prominent cotton planter in Chicot County, Arkansas. In the 1840, he campaigned with some friendly politicians, canvassing the hinterlands of the districts for votes. The party of five men got lost in the backwoods of the Boston Mountains, located on the Ozark Plateau in the northwest portion of the state.

They came upon the cabin of a squatter, and Faulkner was nominated to ask directions. The exchange, accompanied by a two-part melody, became a favorite story that Faulkner performed at dinners and functions, until it jumped and spread by word of mouth. Eventually, it was written down; the complete original text can be read here at Historic Arkansas. The gist of the story that the traveler is thwarted time and time again in his attempts to find out where he is, how he can get where he needs to go, whether he and his friends can find food and shelter, or even to establish some kind of communication.

Over and over again, the squatter shoots the traveler down with sarcastic wit. “Does this road go all the way to Little Rock?” “It ain’t gone nowhere yet.” “Have you lived here all your life?” “Not yet.” “You’re not very smart, are you?” “No. But I ain’t lost.” Each squatter response is punctuated with the repetitive sawing of the signature phrase on his fiddle. (All former children will recognize the tune as carrying the later lyrics, “Pickin’ up a baby bumblebee/Won’t my mommy be so proud of me!” etc.)

Finally the traveler says, “Why don’t you play the rest of that tune?” Squatter says, “I don’t know it.” The traveler takes the fiddle and completes the song with a flourish . . . and suddenly the squatter knows how to get to Little Rock, and has room for the strangers, and plenty of food, and a bit of whiskey as well.

Washburn's 1858 painting, The Arkansas Traveler

The story is solid and well-crafted, punctuated with a string of jokes funny in themselves before the big payoff, musically and comedically. The conflict between the “civilized” person and the simple-acting-but-sly country bumpkin is ancient and easily understood. In 1858, Edward Washburn created a painting depicting the story; it became popular by virtue of being reproduced as an inexpensive Currier & Ives lithograph. It became a vaudeville sketch in 1869, and played on national stages for 20 years. Charles Ives incorporated the tune into his Country Band March (1905), skewering it in the process. Since then, the song has been covered countless times, most notably by Pete Seeger on Frontier Ballads (1954) and Jerry Garcia and David Grisman on Not for Kids Only (1993).

“Sallie Gooden” has a more ambiguous origin story. It can be searched for under a number of variant names — Sally, Sallie, Goodin, Gooden, Goodwin, Godwin. The tune is a simple reel, the kind played at dances or “play-parties,” the latter being social events for teens in pre-technology days. The titular heroine is the object of both affection and teasing — “Had a piece of pie, had a piece of puddin’/Gave ‘em both away just to see Sally Goodin”; “Sally is my darlin’, Sally is my daisy/When she says she hates me, I think I’m going crazy”, and on and on, with hundreds of improvised couplets that can be tacked on as long as breath lasts. It is said that the original Sally Goodin ran a beloved boarding house on the Big Sandy River in Kentucky during the Civil War, and was commemorated by Confederate soldiers stationed there.

Under the words is the melody, which swings brightly and merrily in a major mode, a simple seesaw that’s easy to learn and build on. Peel back further and you’ll find a darker, quieter source for the song. Before “Sallie Gooden” had lyrics, it was known as “Boatin’ Up Sandy,” when the river was the quickest and easiest path to take north to Ohio, and bore the bulk of commercial trade in the region. “Sandy” is housed in the minor key, a shambling and melancholy piece that aches with loneliness. Leave it to humankind’s natural inclination to leaven such sentiments with humor and energy, transforming a haunting tune into something more upbeat and memorable.

The National Recording Registry Project tracks one writer’s expedition through all the recordings in the National Recording Registry in chronological order. Up next: ‘The Boys of the Lough/The Humours of Ennistymon.’

Book review: Justin Mitchell's "Shenzen Zen" is painfully hilarious

Shenzen Zen: An Accidental Anthropologist’s Decade of Life, Love, and Misadventure in the Middle Kingdom

Justin Mitchell

Telford Garden Press

2018

The only reason you need to purchase and read Justin Mitchell’s new memoir of his journalistic adventures in China, Shenzen Zen, is that it contains this sentence:

“I never thought that at the same time next year I’d be spending the afternoon of my 51^st with an apparently autistic 4-year-old Chinese child on a beach with signs forbidding ‘Whoring and feudalism.’”

OK, there are more reasons.

Mitchell, long-time reporter and editor for American publications wholesome and unsavory, found himself living and working in China from 2003 through 2012, moving from one journalism gig to another as one does — or rather, once did back when there was a plethora of publications to drift among. The resulting adventures could have filled a book, and did.

(Please note, I have been reading Justin for 40 years or so. I grew up reading his music writing for Denver’s late lamented Rocky Mountain News. Years later, I met him in a drug-fueled haze somehow associated with our mutual involvement with the pioneer regional TV program HomeMovies, and have tracked him ever since, through gigs at such stellar rags as the Weekly World News, where he crafted lifestyle pieces such as “Melt Flab Away with the Roadkill Diet!.”)

His chronicles are great — like the best journalistic prose, his writing is snappy, to the point, and insolent. There is not one scrap of high-minded analysis here, nor the stench of any self-righteous soul-searching. Instead, Mitchell does what one is supposed to do. He tells us his story in as straightforward, honest, and entertaining manner possible, and succeeds.

Mitchell doesn’t tread on the ground of history here (although he did dub Hong Kong’s somewhat infamous “milkshake murderer”). He stays in the zone of real life, at ground level, dealing in the daily details that define a life no matter where it’s lived. He looks for a decent place to live, tolerable food, cheap bars, and lively female companionship and even affection.

The politically correct will not tolerate this book; a few chapters in they will shriek and puff themselves inside out like a kernel of outraged popcorn. The rest of us will thoroughly enjoy it.

To be sure, Mitchell doesn’t hold back on sarcastic commentary, skewering the hypocrisies of the Chinese system, the ugliness of the Western visitor, and their mutual cultural incomprehension. Above all, he doesn’t kid himself, and we get a warts-and-all self-portrait as well. The result is an eloquent, raw, sharp-toothed take on a life, in a style that bears far more resemblance to reality than that of many memoirists.

Journalists and comics are a lot alike. Both populations consist of inveterate gossips, excuse-makers, lowlifes, guttersnipes; bitter, twisted, sociopathic, and bitterly funny humans. Neither profession sports a union, for the simple reason that there is no solidarity in them besides at the bar rail. And both know how to tell stories. Mitchell’s books is crammed with them, and most are laugh-out-loud funny (OK, he’s not a clown — he breaks down and gets serious when appropriate).

So do yourself a favor and read someone with no redeeming social value, but plenty of human value. Shenzen Zen is a good time.