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Journal Article
Black Sacred Music (1991) 5 (1): 60–67.
Published: 01 March 1991
...Philip M. Royster Copyright © 1991 by Duke University Press 1991 The Rapper as Shaman lor a Band ol Danters ol the Spirit: #U Can't Touth This" Philip M. Royster Rap music is now undoubtedly the most significant popular conveyor of the spiritual traditions of African-American cultures. 1...
Journal Article
Black Sacred Music (1993) 7 (1): 29.
Published: 01 March 1993
...Thomas A. Dorsey Copyright © 1993 by Duke University Press 1993 Gospel Songwriter Attacks All Hot Bands' Swinging Spirituals Thomas A. Dorsey Since the music war has been on between ASCAP and BMI which went into effect January r, I have heard many of the Negro spirituals played by some...
Journal Article
Black Sacred Music (1992) 6 (2): 114–123.
Published: 01 September 1992
... evidently realize that, for most of them have employed colored people as arrangers, and some­ times as players. What most people fail to understand is that today the big name-bands are commercial institutions, just as a large man­ ufacturing company is an institution. Every product of such a com­ pany must...
Journal Article
Black Sacred Music (1990) 4 (2): 35–39.
Published: 01 September 1990
..., dancers are usually ushered to the front of the church where they not only dance in a central location, but also engage in synchronous choreography. The choreography of the shouters is further synchronized by the "shout music" provided by a band consisting of instruments ranging from keyboards and drums...
Journal Article
Black Sacred Music (1992) 6 (1): 146–154.
Published: 01 March 1992
... Moreover, the social dimension of black religious experience with its emphasis on participation and transmission of heritage and values must have influenced him also. For by the time he had assembled his first significant band in New York during the 192os-and, since he was born in 1899, during his twenties...
Journal Article
Black Sacred Music (1994) 8 (1): 109–134.
Published: 01 March 1994
... nature, city streets, marching bands, Stephen Foster melodies, and "What a Friend We Have in Jesus"-the whole without precedent in serious composition. Those who have studied his biography know that during the years of composition Ives devoted himself also to the insurance business and made a fortune...
Journal Article
Black Sacred Music (1990) 4 (2): 1–13.
Published: 01 September 1990
... at the college, James became the director of the marching band and composed the "'Barna Fight Song" that today is still played at the school 's athletic events. As a result of his work with the marching band, he became associated with the jazz ensembles for which the Alabama State College has become famous...
Journal Article
Black Sacred Music (1993) 7 (1): 30–32.
Published: 01 March 1993
... as a singing guitarist, I do not always respect her taste. I remember once hearing her in a Broadway night club swing a religious song while members of the band clowned behind her. This seemed to me to be in very bad taste indeed. Spirituals in Night Club I have never appreciated the use of spirituals in night...
Journal Article
Black Sacred Music (1992) 6 (1): 177–200.
Published: 01 March 1992
... and Curson announced their decision to leave the band, was not made at a club called the Showplace. He explains in the liner notes: Location recordings are hazardous, particularly in terms of sound, and so we tried a studio that both Mingus and I feel is perhaps the warmest for small jazz combos in New...
Journal Article
Black Sacred Music (1995) 9 (1-2): 216–229.
Published: 01 September 1995
... it. The popularity of these records forced the more conservative companies to go into the field of making "race records." The connection of these companies with radio brought further popularity to the folk quartet. A band of brothers answering to the name of Mills caught on to the vogue. But being more sophisticated...
Journal Article
Black Sacred Music (1992) 6 (1): 203–205.
Published: 01 March 1992
... Copyright © 1992 by Duke University Press 1992 lntrodudion During the forties a new genre of black popular music evolved, rhythm and blues (R&B)-a synthesis of blues, small band and big band swing, and gospel, which incorporated the new technology of the el_ectric bass. Rhythm and blues...
Journal Article
Black Sacred Music (1992) 6 (2): 157–163.
Published: 01 September 1992
... University were cho­ sen with a B.S. degree in mind. I, on the other hand, had made up my mind that I would go into music as a profession, so that most of my activities at Wilberforce were slanted toward that end. I played in the string quartet, joined the band, made arrangements for the musical ensembles...
Journal Article
Black Sacred Music (1992) 6 (2): 105–108.
Published: 01 September 1992
... that it was "too good." One particular orchestration, designed for the period immediately following the first World War, was not used because "Negro bands didn't play that well then" ac­ cording to the musical director. I protested that at that period I was playing in Negro bands and that the men played better...
Journal Article
Black Sacred Music (1994) 8 (2): 109–112.
Published: 01 September 1994
...." When southern states seceded from the Union in 1861, they adopted it as their national anthem. A brass band played an arrangement of "I Wish I Was in Dixie's Land" (as it was first titled) at the inauguration of Confederate president Jefferson Davis. But Lincoln also loved the tune and had it played...
Journal Article
Black Sacred Music (1994) 8 (2): 64–68.
Published: 01 September 1994
.... But professional exponents who exploited or drew upon Negro dances did not stop to explain the fact, nor could they reasonably be expected to do so. I know of but one exception, Mr. Vernon Castle, perhaps the most noted, and, by the way, an Englishman, who never danced except to the music of a colored band...
Journal Article
Black Sacred Music (1990) 4 (1): 150.
Published: 01 March 1990
... and thy reward receive For all that thou hast done. 3 Go and join that blood washed band Who've triumphed over sin By faith have reached the promised land And ever dwell therein. Words: John Howardton Smith RESURRECTION AND LIFE EVERLASTING ...
Journal Article
Black Sacred Music (1994) 8 (2): 105–109.
Published: 01 September 1994
... anthem. A brass band played an arrangement of "I Wish I Was in Dixie's Land" (as it was first titled) at the inauguration of Confederate president Jefferson Davis. But Lincoln also loved the tune and had it played at his inauguration. Later, following Lee's surrender to Grant at Appomattox, Lincoln...
Journal Article
Black Sacred Music (1995) 9 (1-2): ix–xiv.
Published: 01 September 1995
... at the Chicago Conservatory of Music during the summers, began to make a positive impression during his first year as director of the choir and the small orchestra he started, and as instructor of a beginning class in violin.4 During his second year at Alabama, James became director of the marching band...
Journal Article
Black Sacred Music (1990) 4 (1): 164–165.
Published: 01 March 1990
... a r f f s r ~b Chorus I FI I band, Still with the Sav- iour dwe ll. The Js 7' Twi 7'? "S f9 I I II m ~ r~ #I ti &I r f ~ f I &I part- inghour has come, And we must say good- -bye , W e s ~ f i i I H tIf i f i I f I s st ~ t ~ I ~ I ~ f f f I II hope o meet a- -gain, Where plea- sures ne- ver die . af...
Journal Article
Black Sacred Music (1990) 4 (1): 136–138.
Published: 01 March 1990
... In ~ ## 1r,. ~ ~ ~ J J , -6 I "~ ~ u ..A I "~ ~ ~ " ru -- -- - -, .r r r I~ first day of the wee k; A round our Sav- io ur's tomb. For fear and 1n dis- m a y. Th ey ~~ ~# ~ - . . . ,: . ~. - -~ ~ ~ band of \\IQ- m e nj o ur- ne yed fe ar that His dis- cip- les Wo uld found the sto ne rolled a- wa y Hi s...