Sunday, May 3, 2020

Down to the River to Pray—Murfin Home Confinement Music Festival 2020

Down to the River to Pray by Tiffany Goodrick and Virtual Choir.

It’s a beautiful Sunday hereabouts, perfect for the old-timey folk gospel song Down to the River to Pray.  The exact origins of the song are obscure but undoubtedly from enslaved people in the ante-bellum American South.
The earliest printed version of the song, titled The Good Old Way, was published in Slave Songs of the United States in 1867 contributed by George H. Allan of Nashville, Tennessee.  Another version, Come, Let Us All Go Down, was published in 1880 in The Story of the Jubilee Singers; With Their Songs, a book about the Fisk Jubilee Singers.

Fugitive slaves following the North Star to freedom.  Black spirituals like Down to the River to Pray and Follow the Drinking Gourd contained coded instructions. 
Like many slave spirituals, this one has dual meanings—overtly Christian referencing baptism and salvation, and coded symbolism for the escape to freedom and the underground railroad.  The River may be the Ohio which separated slave states from free.  The starry crown may be the Big Dipper and North Star which showed the way for the fugitives.
The earliest recording by the Price Family Singers in Atlanta in 1927 on the Okeh label used the title I Went Down to the Garden.  In 1940 Leadbelly recorded it for Alan Lomax and the Library of Congress.

Down to the River has been associated with full emersion baptism.
 Despite the Black origins by the early to mid-20th Century the song had diffused to the Appalachian South where it was sung in primitive Baptist and Pentecostal churches where White worshipers understood the lyrics literally and were sure that the River was the Biblical Jordan.  Doc Watson recorded it for Vanguard in 1960.  As a Country folk hymn it became known to wider audiences when Allison Krause recorded it for the O Brother, Where Art Thou? Soundtrack in 2000.  Today it is more commonly associated with white country gospel than black.
But not matter which tradition, it was perfect for unaccompanied close harmony singing in impoverished congregations and was often used for full emersion baptism services.  But it is also a favorite of my Tree of Life a capella choir.

Tiffany Goodrick.
This version has become a Cornavirus isolation and YouTube sensation.  Organizer Tiffany Goodrick, a Christian music artist and song leader, described how her Virtual Choir worked: “The 36 voices you hear were all recorded separately at different times and in different locations. Each woman had only the melody playing in her ear and then sang the part that she wanted, no music was written out. All videos were recorded using cell phones.

In Flanders Fields—The Poem of the Great War

Canadian poet, artilleryman, and medical officer Lt. Colonel John McCrae. 
It’s only been three days since I wrapped up the National Poetry Month series, but here I am already, back to verse.  This time it is history that that, in the immortal words of Sonny Corleone “keeps pulling me back in.”
It was 105 years ago today during World War I that Major John McCrae, a gunnery and medical officer of a front line Canadian regiment scribbled the first draft of the poem while sitting in the back of an ambulance in Flanders, the Dutch speaking region of northern Belgium.  It was just after the long and bitter 17 day Second Battle of the Ypres during which the Germans unleashed one of the first mass uses of poisonous chlorine gas of the war on Canadian positions resulting in heavy and gruesome casualties and one of those battles in the Great War that shattered expectations on all sides of a gallant and romantic display of national glory.  Nearly exhausted from the long battle during which he had never once had a chance to even change his clothes, McCrae had just presided at the burial of one of his closest friends, Alexis Helmer alongside hundreds of other victims of the fighting.  It was a large, open flat meadow and in the spring profusions of bright poppies bloomed between and among the newly dug graves.
With the scene still before him, McCrae sat in the ambulance that had delivered the body of his friend and scribbled a poem.  He lent it to regimental Sargent Major Cyril Allinson and the man was moved to tears.  McCrae, no an amateur but a serious and accomplished poet with extensive publication back home in Canada, was not satisfied with the work.  He crumpled the paper and tossed it aside.  Allinson retrieved the page and later convinced McCrae to submit it to publication.
McCrae relented, but spent weeks tinkering with and revising the poem before sending it off to The Spectator, London’s leading political and literary weekly.  But the paper, then a Liberal Party voice and strong supporter of the Prime Minister H. H. Asquith, who had once been an editor, rejected it.  Perhaps they thought that the theme of mass sacrifice was too depressing and could undermine moral despite the patriotic exhortation with which it ended.  McCrae’s second submission, to the more satirical Punch succeeded and it was published without attribution on December 8, 1915.

The poem and poppy images were widely used in Allied propaganda like this Canadian Bond drive poster.
The poem grabbed the immediate attention of the British public and it was widely reprinted.  The government, recognizing its power, began using it as a recruiting tool.  This was even more true back home in Canada.  Posters featuring the lines from the poem and images of poppy fields were used for both recruiting and  War Bond sales.  The Unionist Party used it in its campaign for re-election in 1916 against the French speaking Quebecois who opposed conscription.
In the United States the poem was used by those, like Theodore Roosevelt, who were eager to get the country into the war on the Allied side.  After President Woodrow Wilson was finally convinced to call for a declaration of War in 1917 U.S. propagandists also used the poem for recruitment.
John McCrae was born in Guelph, Ontario on November 30, 1872.  The grandson of Scottish immigrants, his father, Lieutenant Colonel David McCrae, was a professional soldier and strong Empire loyalist.  He attended high school at Guelph Collegiate Vocational Institute where he also rose to captain in the corps of cadets.  After graduation he joined the Army and trained in gunnery at Royal Military College of Canada in Kingston, Ontario.
Placed on reserve status, McCrae worked in 1894 as a Master of English and Mathematics at the Ontario Agricultural College in Guelph before enrolling at the University of Toronto to complete his B.A. and to study medicine.  His first poems were published while at the University.
After graduation from Medical School in 1898 he served his residency at Toronto General Hospital, and then in 1899, at Johns Hopkins Hospital in Baltimore, Maryland.  

Officers of the 1st Brigade Royal Canadian Field Artillery, circa 1901. John McCrae is in the top row, far left.

He interrupted his studies in 1900 in to command of the left section of D Battery of the Royal Canadian Artillery attached to the Second Canadian Contingent during the Second Boer War.  The contingent returned to Canada in 1901 after participating in several major campaigns.
In 1902, he was appointed resident pathologist at Montreal General Hospital and later became assistant pathologist to the Royal Victoria Hospital in Montreal. In 1904, he was appointed an associate in medicine at the Royal Victoria Hospital. Later that year, he went to England where he studied for several months and was admitted to membership in the Royal College of Physicians.
After establishing himself in private practice he continued to lecture as several institutions.  His reputation and social connections both grew.  He was invited to accompany Lord Gray, the Governor General of Canada, on a canoe trip to Hudson Bay as expedition physician.
He was appointed professor of pathology at the University of Vermont, where he taught until 1911 and also taught at McGill University in Montreal.   During these years he publish poetry, short stories—some of them illustrated by his own skillful drawings–and essays in addition to co-authoring the then definitive Canadian text on pathology.
When war broke out, McCrae was eager to join Canada’s Dominion forces in service of the Empire.  He turned down an offer of a high commission in the Medical Corps preferring active service with a front line unit.  He shipped out as Brigade Surgeon and a Major and second in command of the 1st Brigade, Canadian Field Artillery.  Not long after arriving in Europe he was in the middle of the Battle of the Ypres exhausting himself by dividing his time between firing his guns and tending the mounting wounded.
A little over a month after writing his famous poem, McCrae was transferred, over his voracious protests, to the Medical Corps where his services as a doctor and administrator were sorely needed.  But as he packed to report to his new duties, he complained to Sgt. Major Allinson that, “all the goddamn doctors in the world will not win this bloody war: what we need is more and more fighting men.”
But he loyally did his duty as ordered.  He was promoted to Lt. Colonel and placed in command  of the No. 3 Canadian General Hospital at Dannes-Camiers near Boulogne-sur-Mer in northern France where he operated out of Durbar tents from India for eight months through the cold misery of frosts, floods, and mud of the winter of 1915-16.  Eventually the hospital was relocated to the old Jesuit College in the town.  McCrae remained in command through most of the rest of the war and watched, with some amusement, as he became famous around the world for his poem.  In what little spare time he had, he prepared the manuscript for a collection of his war poems.

Lt. Colonel McCrae's funeral procession complete with the flag draped coffin--note the Union Jack rather than a Canadian Dominion flag--and being followed by his personal horse with his boots reversed in the stirrups.  All unusual military pomp in the middle of a war with millions of casualties.
But mostly, McCrae literally worked himself to death.  On January 28, 1918 he died of pneumonia and cerebral meningitis.  He was laid to rest the next day with full military honors and even an extra dash of pomp at the Commonwealth War Graves Commission section of Wimereux Cemetery, just a couple of miles up the coast from Boulogne.
His poem was later credited with helping the movement to establish the Remembrance Day holiday in Britain, Canada, and other Commonwealth countries and especially with the use of poppies to commemorate the dead.  That practice spread to the United States when the Veterans of Foreign Wars began selling Buddy Poppies to support the war wounded.
In Canada In Flanders Field has achieved particularly iconic status as patriotic set piece in a nation that holds it war veterans in unusually high regard.  Its words are inscribed on the Ten Dollar Bill and several commemorative quarters have featured the poppy, including one in 2004 with the poppy colored bright red—the first multi-colored circulation coin in the world.

The Lt. Col. John McCrae memorial statue in Ottawa.
In May 2015 on the centennial of the poem, a statue of McCrae by Ruth Abernathy was erected on Green Island in the Rideau River in Ottawa, Ontario. McCrae is dressed as an artillery officer and his medical bag nearby, as he writes. The statue shows the destruction of the battlefield and, at his feet, poppies. A copy was also erected at Guelph Civic Museum. 
Yet as a work of poetry, it does not get much respect.  Most Canadian literature courses omit it from their text books.  The darker, more bitter anti-war tinged work of soldier poets like Sigfried Sassoon  and Wilfred Owen get much more attention.  In Flanders Field is dismissed as patriotic fluff and propaganda, or worse was denounced by war historian Paul Fussell as “stupid and vicious…. propaganda argument against a negotiated peace.”  That was a bit unfair in that it was written so relatively early in the war that neither side was considering a negotiated peace outside of clear victory.  It is true that later in the war propagandists used the poem that way, however.
There remains to this day controversy over the first line of the poem that has nothing to do with its political use.  In the draft he sent to Punch, McCrae used the word grow at the end of the first line.  But the Punch editor noted that he had used the same word in the second to the last line.  They substituted the word blow in the first usage.  McCrae had no objections and used that form in his manuscript for his collection, In Flanders Fields and Other Poems published posthumously in 1919.  In sending handwritten copies to friends and admirers, however, McCrae used both forms as did some other publications.  The version below is how it appeared in the 1919 collection.

In the post war years Veterans' organizations like the British Legion began selling poppies on Remembrance and Armistice Days.

In Flanders Fields
In Flanders fields the poppies blow

Between the crosses, row on row,
That mark our place; and in the sky
The larks, still bravely singing, fly
Scarce heard amid the guns below.

We are the Dead. Short days ago
We lived, felt dawn, saw sunset glow,
Loved and were loved, and now we lie
In Flanders fields.

Take up our quarrel with the foe:
To you from failing hands we throw
The torch; be yours to hold it high.
If ye break faith with us who die
We shall not sleep, though poppies grow
In Flanders fields.

—John McCrae

Saturday, May 2, 2020

Beltane Fire Dance—Murfin Home Confinement Music Festival 2020

Beltane Fire Dance by Lorena McKennitt.

In addition to May Day, International Labor Day, yesterday was the much older celebration of Beltane in Celtic traditions and Walpurgisnacht, a thinly Christianized celebration of the Night of the Witches in Germanic and some Norse cultures.  Both are half season holy days marking the mid-pint between the vernal equinox and the summer solstice.  Here in Northern Illinois the weather was damn near perfect—mild and sunny during the day, nature erupting everywhere, and perfectly mystical that night with occasional clouds scudding past a half moon.  Somewhere there were neo-pagans dancing around a fire in the woods.

An Irish Beltane bon fire.
Among the many customs ancient and re-created in both traditions are the bonfires lit to warm the earth and summon a sleeping earth goddess and the warming sun that brings forth a lush natural re-birth.  In dance and art the Goddess often trysts with the Green Man who will rule at Midsummer. 

The Earth Goddess and the Green Man.
To sing about all of this we have Loreena McKennitt, a Canadian singer, composer, harpist, accordionist, and pianist known for her Celtic, World, and New-Age music.  Her pure, ethereal soprano is well beloved and she has sold more than 14 million albums world-wide.

Loreena McKennitt.

This version of Beltane Fire Dance was recorded before a live audience for her 2007 album Nights from the Alhambra.

The Birth, Bloom, and Bust of Black Baseball

National Negro Baseball League founder Rube Foster with his Chicago American Giants. 
One hundred years ago today, May 2, 1920, the first game between teams of the brand new National Negro Baseball League (NNL) was played in Indianapolis.  The league was the brainchild of Rube Foster, a pitcher who had been managing Negro teams, semi-pro and professional since 1907.

The league was formed that February at a meeting held in a Kansas City YMCA.  The charter teams were the Chicago American Giants, Detroit Stars, Kansas City Monarchs, Indianapolis ABCs, St. Louis Giants, Cuban Stars, Dayton Marcos and Chicago Giants.  Foster’s own Chicago American Giants dominated the league in the early years, winning the first four consecutive championships.

Blacks had been playing organized baseball since at least the early 1870s.  Most clubs were amateur or had one or two paid players on the team.  Local and regional leagues came and went.

In the days of virtual apartheid in sports, only a handful of Blacks played on White teams.  Oberlin College players Moses Fleetwood Walker and his brother Welday were signed with the minor league Toledo Blue Stockings and stayed with the club when it moved up to the old American Association, a short lived Major League in 1884.  A few other players who could pass or who claimed to be Native American or Hispanic also have briefly played.

Black and white teams sometimes met in off-season exhibition games.

In 1885 the first all-pro Black team, the New York based Cuban American Giants was organized.  It played in local eastern leagues and barnstormed, mainly in the South until it was dissolved after the 1899 season.  Famously, they twice beat white major league teams in exhibitions.
United States Postal Service first class stamps honoring the Negro Leagues and Rube foster.

From the turn of the 20th Century to the formation of Foster’s league, Black professional baseball was most famous for barnstorming—touring the country, most small towns, and taking on all comers.

Although the roster of teams changed, the NNL was concentrated mostly in the Midwest and Boarder South.  In 1923 Eastern professional teams organized as the Eastern Colored League (ECL).  From 1923 through ’27 the two leagues held their own World Championships.  The ECL folded in early 1928 but re-emerged with most of the same teams in 1929 as the American Negro League.

Neither league, however, could survive the Depression.  By 1932 both were out of business, although Black minor leagues like the Negro Southern League continued to operate.  Some of the stronger teams in the defunct majors continued to operate, reverting to the barnstorming model.
A second league operating as the NNL opened in the 1933 season.  It struggled but climbed back to a major league status.  In 1937 the competing Negro American League (NAL) was formed leading to another annual championship series and legendary All-Star games, known as the East-West Games.  It was in these leagues that legendary Black ball players rose to national prominence.  The level of play was so high that white professional teams began to wish they could recruit from it.  But the color bar seemed insurmountable.

In the 1940's and 50's the Kansas City Monarchs were the dominant team in then Negro Leagues with some of the most legendary stars and some who broke the color barrier and finally played in Major League Baseball.  These are players on the 1942 team.
In 1947 the NAL absorbed the NNL.  From then on it was the only remaining Black major league.
When Branch Rickey and the Brooklyn Dodgers finally broke the color line by putting Jackie Robinson on the field in 1947, it spelled eventual doom for Black baseball.  It took a few years, but by the mid-1950’s virtually every Major League team was stocking up on Black players, either from the NAL or signing them directly.  Black fans followed the best players to the Major League parks.  The NAL sputtered out of existence after the 1960 season.

Satchel Paige at his 1971 induction into the Baseball Hall of Fame in Cooperstown, New York.
Several players including Robinson who got their start in the Negro League were enshrined in the Baseball Hall of Fame in Cooperstown, New York.  But it was not until 1972 that the hall inducted a player who spent most for his career in Black baseball—the legendary pitcher Satchel Paige who was brought up to the Majors long past his prime briefly by Bill Veek and the Cleveland Indians.

This diamond at the Negro Leagues Baseball Museum in Kansas City features 12 life size bronze statues of Negro League greats including Satchel Paige, Josh Gibson, Cool Papa Bell, Rube Foster, and Buck O’Neil.
Black baseball got its own shrine in 1990 when the Negro Leagues Baseball Museum was founded.  In 1997 it moved into a permanent home in a complex it shares with the American Jazz Museum at 18th and Vine Streets in Kansas City, Missouri.


Friday, May 1, 2020

Bread and Roses—Murfin Home Confinement Music Festival 2020

Bread and Roses introduced and sung by Utah Phillips.

May Day—the real International Labor Day is sort of a holy day for me and millions of others who come out of the union movement, socialist, Marxist, anarchist, and immigrant justice movements.  The sacrifices working people are making during the world-wide Coronavirus pandemic health care workers, first responders of all types, and as vital parts of our strained food chain and social infrastructure remind us of the deep connections of solidarity even if we cannot be on the streets as usual.  So do the demands that governments and employers provide ample personal protective equipment (PPE) and safe, sanitary working conditions.  And don’t forget the support of working families thrown into deep distress by unemployment—now officially higher than the depths of the Great Depression—reduced hours and lost tips.
There are many stirring anthems we could share today—The International, the song of the international socialist and communist movements; Ralph Chaplain’s Solidarity Forever, the IWW song that is now the theme of the American Labor Movement; Talking Union and Union Maid from the Almanac Singers with Woody Guthrie, Pete Seeger, and others; and Which Side Are You On out of the Harlan County, Kentucky coal mining wars.

Utah Phillips--a legendary working class bard.
My old and dear friend and Fellow Worker the late Utah Philips sang all of them along with plenty of storytelling putting them in context.  He was a labor bard in the tradition of Joe Hill, Guthrie and Seeger.  He saw his music and yarns as lessons from the elders to inspire new generations of rebels and activists. Over nearly 50 years he touched and inspired many lives, myself included.

Today we will share Bread and Roses a poem by James Oppenheim which was set to music by Caroline Kohlsaat in 1917.  During the great 1912 IWW Lawrence Textile strike the multi-ethnic mostly women strikers adopted signs demanding Bread and Roses.  The song went on to become both a labor and a feminist anthem.  At the Woodstock Festival in 1969 Joan Baez sang a version with a new melody by her sister Mimi Frariña which is also now widely sung.
But we will stick with the original as told and sung by Utah Phillips.  He also recorded a version with indie singer/songwriter Ani diFranco.

Virtual May Day Celebrations in a Time of Plague


For the first time in 130 years workers will not be for the most part filling the streets worldwide for International Labor Day.  As much as unions, labor militants, socialists, Communists, and anarchists want to display their solidarity and flex their muscles on May Day most are loath to risk their supporters’ health and lives and breach a broader solidarity with society by assembling during the Coronavirus pandemic.
Others have not been so responsible. In the United States Trump supporters are trying to usurp the labor celebration with several planned Make America Great Again (MAGA) rallies that will echo the Cheeto-in-charge’s call to “Liberate!” states and cities that insist on enforcing closing orders and social distancing.  Some of these events, like the siege yesterday at the Michigan capitol in Lansing will include heavily armed neo-fascists.  Imagine what would happen if true labor demonstrators or outraged Blacks made such a showing.  
Poland, the birthplace of the Solidarity union uprising against the repressive Soviet dominated Communist regime that inspired workers’ power movements around the world has fallen so deeply into overt fascism that state sanctioned May Day marches today will call for draconian suppression of LGBTQ rights and criminalization of individuals, suppression of women’s organizations that blocked plans to re-criminalize abortion, attack mostly Muslim refugees, and revive official anti-Semitism.  Other right-wing regimes will likewise coopt May Day.
Old fashion repression is the order of the day elsewhere.  In Turkey where the oppressive government as violently attacked May Day marches for the last three years acted preemptively to arrest the entire leadership of one major union federation and probably others.  India has made similar threats.

There will be strike actions in the U.S. today.  Meat cutters and packers in Nebraska and elsewhere are on strike to protest back to work orders in Coronavirus hot spots by Donald Trump’s proclamation that meat and poultry plants are “essential.”  Lack of protective equipment and safety precautions has also been marked by several walk-out and demonstrations by front line health care workers.
Most ambitiously food chain workers at Whole Foods, Target, and Instacart as well as warehouse and delivery personnel at Amazon have announced a May Day General strike and consumer boycott.  While that effort will be far from universal it is a sign that a militant labor movement is growing even under the current adverse conditions.


If you, like me, need to scratch your May Day yen there are many virtual options available.  On a global level LabourStart and several international unions have are streaming an all-day virtual May Day from around the worlds starting at 9 am Eastern Daylight Time from Australia with speakers and entertainers from around the world.  It will be steaming live on LabourStart’s Facebook page or on Vimeo.



Most major American cities are having virtual May Day events which you can easily find in a Google search. In Chicago that includes the Laying of Roses at the Haymarket Martyrs Memorial at Forest Home Cemetery in Forest Park from 11 am-Noon Central Daylight Time sponsored by the Greater Chicago IWW: Virtual May Day from 3-4 pm cosponsored by the Illinois Labor History Society and the Chicago Federation of Labor; and Mother Jones We Shall Rise Party from 4:30 to 9 pm sponsored by Mother Jones Lives.
We will close today with a poem that was inspired by a huge Chicago May Day march in 2017.


It Ain’t May I Day 
May 1, 2017

It ain’t May I Day, Bub!
No, siree.
It’s get the hell out of our way
May Day,
beg no damn pardon
May Day,
get your paws off of her
May Day,
leave those kids alone
May Day,
all hands on deck
May Day,
we and us and ours
May Day,
five finger fist
May Day,
We win,
May Day
Venceremos,
May Day,
Get it now?

—Patrick Murfin