Let’s Dance

“Let’s dance” may be a call to action, but it was also the name of a short-lived, but very popular radio program (Dec. 1934-May 1935) that launched the career of Benny Goodman. The format of the New York show was unique in that it was five hours long with three rotating bands, but only three hours of music were “aired” in each time zone. Starting at 10:30 p.m. on the East Coast, the last three hours of the program were heard on the West Coast beginning at 9:30 p.m. and it actually had a much larger audience in the Pacific time zone due to its earlier start time.

While the program was extremely popular, a labor dispute at Nabisco, the show’s sponsor, caused it to cease all sponsorships, and the show was canceled. That summer Goodman took his band on the road, but was met with limited success, as the audiences were indifferent to the band’s performances because they played “stock arrangements” that were not all that “swinging.” Goodman was broke and close to quitting, but that all that changed on the night of Aug. 21, 1935, when the band opened at the Palomar Ballroom, a famous dancehall in Hollywood. The crowd came to dance, but when the band played the same material they had been playing that summer, the dancers were non-responsive and it looked like the end was in sight for the band. However, it was Goodman’s drummer, Gene Kruppa, that turned it all around. Between sets that night he said to Goodman, “If we’re gonna die, Benny, let’s die playing our own thing.” Goodman went “all-in,” opening the next set with Fletcher Henderson’s swinging arrangements of “Sometimes I’m Happy” and “King Porter Stomp.” The dancers went wild, bursting into applause and gathering around the bandstand to watch the band play. What Goodman learned that night was that the crowd was there because they had been listening to Goodman on “Let’s Dance” and they were waiting for the opportunity to do just that … to swing dance. At the end of the three-week engagement, Goodman’s position as the “King of Swing” was firmly established.

So what is swing dancing? Well, let us start with the music that is danced to: “swing” is jazz that has a propulsive drive with musical accents related to a fixed beat. When you hear it, you know it, as you instinctively want to click your fingers and tap your feet and the music has that “swing feel.”

The origins of swing dancing can be traced to Harlem in the 1920’s and 30’s. Known variously as the Jitterbug, Balboa, Shag and Boogie Woogie, and many more colorful names, the most widely adopted of which was the “Lindy Hop.” Its roots go back to African rhythms meddled to European dance conventions – partner dancing. Besides providing sheer joy to the participants, it allowed the dancers to improvise with aerials and other techniques that captured the imagination of young people who did not want to dance like their elders. Sound familiar?

The Lindy Hop got its name from the famous aviator Charles Lindbergh, whose 1927 solo flight from NY to Paris brought “Lindy” world fame for his “hop” across the Atlantic. Shortly thereafter, a newspaper reporter asked a dancer what was the name of the wild dance the crowd was performing, he responded, “the Lindy Hop,” and the name stuck.

Ground zero for the Lindy Hop was the Savoy Ballroom, located at 141st and Lenox Ave. in Harlem. Known as the “Home of Happy Feet,” the cavernous dancehall could accommodate 4,000 dancers and was opened seven nights a week with an admission charge of $.60 after 6 p.m. and $.85 after 8 p.m. It had an elongated dancefloor anchored by two bandstands – one at each end of the dance floor. When one band stopped to take a break, the dancers moved to the other end of the floor and without missing a beat, the next band began to play. The Savoy was the scene of many band competitions, or “cutting contests,” as they were known. The most famous swing-era bands led by Count Basie, Chick Webb, Cab Calloway, Duke Ellington, Benny Goodman, and many more, did battle at the Savoy and it was the inspiration for the great swing-era tune, “Stompin’ at the Savoy.”

Most importantly, the Lindy Hop and the Savoy played an important role in the beginning of the desegregation of the races in America. Annual attendance was 700,000 with an estimated mix of 85% black patrons and 15% white patrons, but some evenings it was 50-50. White dancers went uptown to the Savoy to be part of an evolving dance scene, which would ultimately become a dance craze that would sweep the nation and lead to the tearing down of barriers between the races. The Savoy was in reality a social experiment, not just a dancehall, especially when contrasted with another very famous Harlem establishment only a few blocks away, The Cotton Club, a “whites-only” venue. It was controlled by the “mob” and catered to the wealthy, featuring top black entertainers with an all-black service staff. Decorated with a jungle motif, it reeked of overt racism and the best that can be said for it was that it launched the careers of jazz greats such as Duke Ellington, Cab Calloway and Lena Horne.

So let’s dance!

Vail Jazz presents “Swing! Swing! Swing!” at 8 p.m. Friday, March 30 at the Ritz-Carlton Bachelor Gulch. The evening of swinging dance and live music from the Tony Gulizia Sextet celebrates the 20th anniversary of Vail Jazz Goes to School.  

BUY TICKETS

 

Howard Stone is the founder and artistic director of the Vail Jazz Foundation, which produces the annual Vail Jazz Winter Series and the Vail Jazz Festival. 

 

Jazz and the Coffee Connection

The first beverage that comes to mind when thinking about jazz is not coffee but alcohol. The two have been served in taverns, bars, juke joints, nightclubs and dance halls since jazz’s inception in the early 20th century and the pair have been the main ingredients of a good time ever since.

While alcohol can be traced to pre-history, coffee didn’t appeared in the New World until the mid-1600s in the Dutch settlement of New Amsterdam (New York). The British, of course, ultimately ruled the colonies and tea was the drink of choice, but that all changed after the Boston Tea Party. Since then, coffee has been the non-alcoholic drink of choice in the U.S., with coffeehouses/coffee shops proliferating.

Fast forward to the 1940s, jazz was the popular music of the day. However, after World War II, jazz took a turn and bebop was born – a new style of jazz. Jazz was not for dancing anymore, but for listening, a thought-provoking art form, the music of the oppressed, the underdog and a vehicle to protest injustice. Bebop innovators Charlie Parker, Thelonious Monk and Dizzy Gillespie were seen as musical revolutionaries and social change was beginning to gather momentum.

In 1948, Jack Kerouac, poet and writer, was in the forefront of the “Beat” generation – the name given to a group of disillusioned youth that embraced anti-materialism with a disdain for a conventional life style. Living in New York City, Kerouac frequented jazz clubs and was greatly influenced by the beboppers’ musical revolution. His classic book “On the Road,” celebrated jazz, the musicians that were turning the jazz world upside down and the Beat generation.

Many youths were drawn to the new lifestyle and gathering places for them sprang up in urban centers: coffeehouses. These dark, seedy establishments had, in many cases, the look of an opium den, with funny names (Hungry I, Pandora’s Box, Bitter End and Fickle Pickle), where jazz, folk music (the beginning of the folk revival), poetry and comedy could be heard. Alcohol certainly didn’t disappear, but it was now cool to drink coffee while listening to jazz.

By 1958, members of the Beat generation were known as “beatniks,” the suffix of “nik” from “Sputnik” added by a newspaper columnist and it stuck. The media took over and a beatnik stereotype was created: an unkempt, sandal-wearing male, who rolled his own cigarettes, was attired in a black turtleneck sweater and a beret, with a goatee, wearing dark glasses, speaking in hipster slang, while beating out rhythms on his bongos, spouting poetry without provocation and ultimately crashing in his one-room pad. TV and movies jumped on the bandwagon and beatniks were everywhere (remember Maynard G. Krebs – actor Bob Denver – in the TV show, The Many Loves of Dobie Gillis?).

Actually, the beatnik look can be traced to Gillespie and Monk, who in the 1940s were often seen wearing dark glasses and berets, had goatees, spoke hipster-ese and were counter-cultural to the max.

By the mid 1960s, beatniks along with the coffeehouse craze began to fade as the moral righteousness of the Civil Rights movement took center stage and became the focus of protests against the establishment.

Today, most of the old coffeehouses are gone, having been replaced by the monotone, lookalike boxes, serving up drinks that are so outrageous that a ”venti, light-iced, skinny, hazelnut, macchiato, sugar-free syrup, extra shot, no whip” is a drink of choice. Starbucks now has over 27,000 locations worldwide, serving over 4 billion cups of “joe” a year. The name “joe” for coffee can be traced to Secretary of the Navy Josephus “Joe” Daniels, who in 1914 banned alcohol on US Navy ships. Thereafter the strongest beverage available on a ship of war was a cup of joe – black coffee.

But a funny thing happened on the way to coffee Armageddon, jazz became the soundtrack of coffee quaffing. Starbucks, Peets Coffee and Dunkin’ Donuts, three of the biggest players in the market, all now prominently feature jazz soundtracks in their establishments. Ted Gioia, a jazz historian suggests that, “Jazz is now a code word for sophistication and classiness, even affluence.” Whatever the new perception is, jazz is now part of the world of coffee.

Since I was a kid, I always loved jazz, but coffee came much later out of necessity – the all-night cram sessions before finals. Over time, I have realized that jazz and coffee have magical qualities. Both have connected me to so many people and had a remarkable impact on my life. Sitting with friends conversing and sharing thoughts over coffee has become a daily ritual for my wife and me and has enriched our lives immensely. Even solitary cups of coffees have had an amazing impact on me, as they have afforded me those private moments of introspection that are so enlightening. Whether in a group or solo, the coffee always tastes better when jazz is playing in the background.

COFFEE AND LIVE JAZZ IN MINTURN:

Vail Jazz will celebrate the recent opening of the hippest coffeehouse in the Vail Valley by presenting the Kathy Morrow Trio from 4 to 6 p.m. March 23 at Vail Mountain Coffee & Tea in Minturn. This is a free show with opportunities to sample coffees and teas along with munchies.

 

Howard Stone is the founder and artistic director of the Vail Jazz Foundation, which produces the annual Vail Jazz Winter Series and the Vail Jazz Festival. 

 

The Singing and Guitar Playing Miracle

Born in 1915 in Cotton Plant, Ark., Sister Rosetta Tharpe (as she became known) was the child of African American cotton pickers. Little is known about her father, but her mother, Katie Bell Nubin, was an extremely important figure in her life. Katie was a congregant of the Church of God in Christ (COGIC), a black Pentecostal church, where she sang and preached in services that encouraged rhythmic music and “dancing in praise.” At age 4, Rosetta was celebrated in her community as a music prodigy, singing and playing guitar in church alongside her mother. By age 6, Rosetta was billed as the “Singing and Guitar Playing Miracle” and mother and daughter traveled throughout the South as part of a touring gospel and sermonizing group.

They settled in Chicago in the mid-1920s and performed at the 40th Street COGIC. Rosetta’s extraordinary talent created quite a stir in gospel circles and her fame began to grow. At 19, she married a COGIC preacher and by all accounts the only thing she got out of the marriage, which only lasted a few years, was her husband’s last name, “Thorpe,” which she altered to “Tharpe” and adopted it as her stage name.

In 1938, Katie and Rosetta settled in New York City and that year Rosetta recorded for the first time. The four sides on Decca were smash hits, including “This Train,” which propelled her to instant stardom and a long-term recording contract. Unfortunately, her combination of gospel-inspired lyrics with more profane music infuriated many of her core gospel audience, black churchgoers, who refused to support her as they found the non-gospel material blasphemous and were angered that Rosetta sang gospel lyrics in nightclubs that were “dens of sin.” Her cross-over to the secular side, however, greatly enlarged her overall audience, as many of her new white fans and had never heard black gospel music. She began to play an electric guitar and her playing took on more of a blues influence. Rosetta combined a driving rhythm with guitar licks that had an “attitude” and a commanding visual presence that presaged the guitar antics of rock musicians in the 1950s, while she sang gospel lyrics. She toured with gospel singer Marie Knight during the 1940s and they were billed as “The Saint and The Sinner.” Guess who was the Sinner. She claimed that she was contractually obligated to perform the type of material she was then performing, but the truth was a little more complicated than that. While Rosetta was deeply religious, she was also someone who loved the “swinging feel” of the blues and when performing, her exuberant manner and radiant smile transmitted an aura of heavenly pleasure, whether she was performing sacred or more worldly music.   

She had an extensive performance, recording and touring career well into the late 1960s, with a few ups and downs along the way. In some ways her life was not unlike the struggles described in the bible that she sang about – between good (sacred music) and evil (jazz/blues/R & B) and during most of her career she lurched back and forth between the two musically, and some would say, the same applied to the choices she made with respect to her personal life. She had a second failed marriage and there were rumors that she was bisexual and only married for appearance sake. As a publicity stunt in 1951 she married her third husband who was her manager before 25,000 people who paid to view her wedding at Griffith Stadium in Washington D.C. and then stayed for the concert that followed.

By the late 1950s her career appeared to be coming to an end, but she was given a reprieve in the 1960s when European audiences began to embrace American blues and she toured extensively on the Continent during that decade.  Suffering a stroke in 1970, Rosetta never fully recovered, performing sporadically until her death at the age of 58 in 1973.

Tragically buried in an unmarked grave, totally forgotten by her fans who had moved on to R&B and rock ‘n’ roll, Rosetta’s legacy appeared to have been buried with her. A black female guitar playing gospel singer didn’t easily fit the narrative of what the mainstream media was focused on in the 1970s.  However, in the 1980s and 1990s when the early rockers such as Elvis, Chuck Berry, Little Richard and Jerry Lee Lewis began to tell the world that they had been greatly influenced by Rosetta, the media took notice. By 1998, the U.S. Post Office issued a commemorative stamp in Rosetta’s honor. NPR broadcast several segments honoring her. She was inducted posthumously into the Blues Hall of Fame. Her biography was written and a documentary film followed.  Thirty five years after her passing, a benefit concert in Rosetta’s memory was organized and funds were raised to place a headstone on her grave.  

Today Rosetta is not forgotten as she is now acknowledged as a pioneer who brought black gospel music to the masses in the 1930s and 1940s and most importantly that she was a women who broke down gender barriers as a guitarist who is now saluted as the “godmother of rock ‘n’ roll,” establishing herself as one of the most influential gospel/blues singers and guitarists of the mid-20th Century.

At 9 a.m. on Sept. 3 at Vail Square in Lionshead, Vail Jazz will once again present Niki Haris’ Gospel Prayer Meetin’. Niki will be joined by a gospel choir and an all-star band and will perform songs by Sister Rosetta Tharpe and other gospel greats in what promises to be an inspiring gospel show.

Jimmy and the Beast

Most of us associate a pipe organ with church, but well before the Ninth Century when pipe organs were first used in Western liturgical music, they were played while gladiators battled in the arenas of the Roman Empire. By the Middle Ages, large pipe organs were installed in important cathedrals in the West, but due to their size, complexity and cost it was centuries before they were commonly found in churches and even later in theaters and concert halls. That all changed in 1935, when the Hammond electric organ was invented by Laurens Hammond as a low-cost alternative to the wind-driven pipe organ.  

Initially Hammond’s company sold organs to churches and his Model A soon could also be heard at skating rinks, movie theaters, baseball parks and on the radio as the soundtrack for soap operas. Extremely popular in black churches in the South, it quickly became a mainstay of black gospel music. Over time, the Hammond organ became a staple in jazz, blues, soul, rock, reggae and even country. Although many different models of Hammond organs were produced, the B-3 model (only manufactured between 1955 and 1974) became the gold standard when an organ was called for. Today a “mint” condition B-3 sells for three to four times its original list price of $2,365 in 1955, which doesn’t sound like much now. But at the time, you could buy a new Chevy Bel Air for $2,200.  

B-3s are usually paired with a Leslie (named after its inventor, Don Leslie), which is an amplifier in a sound cabinet placed next to the organ. Ironically, Laurens Hammond opposed the combination, but it was jazz players that decided that using the Leslie was what gave the B-3 its distinctive whirling/swirling sound, known as the Doppler effect – the sound you hear as the source of a sound moves towards you and then passed you. The Leslie is able to create this unique effect by employing spinning treble horns and a stationary woofer with a spinning rotor.

B-3s have two keyboards called manuals (the upper one, the “swell” and the lower one, the “great”), each containing 61 keys, 36 drawbars and each with eight separate stops. By pulling out combinations of drawbars, the tone emitted when a key is struck can be altered. What may have sounded like a flute with one setting would then sound like a marimba with another setting. A player therefore can create millions of sounds.  Paul Shaffer of David Letterman fame succinctly said, “Within the drawbars of the B3 lies the secrets of the universe.” Many B-3 players agree and go to great lengths to conceal their drawbar settings.

There are additional keys, switches and pedals that empower the organist to add in special effects, adjust vibrato, control the volume, and employ many other sonic qualities. Finally, there is the pedalboard on the floor for playing bass notes. Containing 25 wooden keys arrayed like a keyboard, it is played by the organist’s feet. It is often joked that the pedalboard has put many bass players out of work!

Even though keyboards and synthesizers now dominate the world of music making, nothing sounds quite like a B-3, which among organ fans has taken on an aurora of an iconic symbol of a rich musical past. It’s similar to the way Harley-Davidson disciples wax poetically about their hogs. Altogether, the B-3, pedalboard, bench and Leslie weighs in at 525 pounds. Known as the Beast among organ fans who liken it to “a pipe organ on steroids,” it takes a master to tame the Beast, but in the hands (and feet) of a great player, it can be made to sound like a big band, a dozen horns, a flute, growl and squeal. And of course, it can make you feel like you are in church.

It took a while for jazz musicians to embrace the Hammond organ, but several well-known jazzmen began to play it in the 1930s. In the world of jazz organ, there is the Pre-Jimmy era and the Post-Jimmy era. The former was the period before 1955, when “organ jazz” was not that popular … with one exception. Wild Bill Davis, a jazz pianist and organist, began to explore the music possibilities of the B-3. Davis was the bridge and inspiration for James Oscar Smith, a Philadelphian pianist turned organist who burst onto the scene in 1955.  Self-taught, Jimmy explored the myriad possibilities of the B-3 and developed a technical command of the instrument and a musical approach that allowed him to combine gospel, blues and bebop and singlehandedly (actually he used both hands and feet) create a jazz genre that inspired generations of musicians that followed, whether they played jazz, blues, R&B, pop or acid jazz. Known as “God” by jazz organists, Miles Davis called Jimmy “the eighth wonder of the world.” Some called his music “soul jazz” and others called it “grits and gravy,” but it didn’t matter what it was called. It had an unmistakable groove and for the next five decades, Jimmy was the master that tamed the Beast. A true innovator, Jimmy received the NEA Jazz Master Award, the highest honor that an American jazz musician can be bestowed. He was a prolific performer, who played with most of the jazz greats of the last half of the 20th century. When he died in 2005, he left behind an extensive catalog of recordings that are musical treasures.  

Jimmy inspired many players, but one in particular – Joey DeFrancesco, also from Philadelphia – was fortunate enough to meet Jimmy when he was only 7 years old and already playing the organ. Jimmy became a life-long mentor to Joey and in turn, Joey has carried on the great B-3 tradition and imparted a Post-Jimmy era of the B-3. Vail Jazz will present Joey in concert at 6 p.m. on Aug. 24 in the Jazz Tent at Vail Square in Lionshead. Come hear the B-3 in all its glory!

Not the Girl from Ipanema

Ask someone about Brazilian jazz and the likely response is bossa nova and “The Girl from Ipanema.” The 1964 recording was a smash hit for Brazilian vocalist Astrud Gilberto and American saxophonist Stan Getz and it propelled the bossa nova sound to world-wide popularity. Ipanema is a toney beach neighborhood in Rio de Janeiro and the lyrics of the song tell the story of a tall, tan, young and lovely girl who sways like a samba when she walks to the sea.  

While the song is a clearly in the bossa nova style, it refers to the samba, a music and dance traceable to the ancestors of the over four million African slaves brought to Brazil. A footnote here, it is generally not known that the number of African slaves taken to North America numbered approximately 400,000, but over 10 times that number were taken to Brazil and it was 25 years after Lincoln’s Emancipation Proclamation of 1863 that Brazilian slaves were freed.

Overtime, the freed Brazilian slaves left the countryside seeking a better life in the cities of Brazil. Many settled in the hilly areas of Rio, creating favelas (slums) that became the epicenter of the samba earthquake. The freed slaves brought with them the musical and dance traditions of their forefathers and beginning in the late 19th century and continuing into the early 20th century, a unique music and dance evolved in the favelas that mixed African rhythms and dance with the polka, tango and other music and dance that primarily derived from Rio’s European descendants. The result was samba, not only a music style (instrumental and vocal), but also a dance with exciting rhythms, and most importantly to many poor Afro-Brazilians, it was a manifestation of their culture. Not unlike American jazz and swing dancing, the fusion of African and European music and dance traditions created something entirely new, but this time it was samba; a term that was used in the Afro-Brazilian community to denote praying and the summoning of one’s god or saint.

By the 1920s the white middle class of Rio had been exposed to samba and they fell prey to the seductive nature of the music. Samba dance schools/clubs with thousands of participants were opened in Rio as the masses wanted to dance the samba and to this day these institutions proliferate in Rio. The joyful nature of samba ultimately fused with the pageantry and merriment of Carnival, so that over time Brazil became known as the country of Carnival and samba. By government proclamation, Dec. 2 is National Samba Day.

Samba spread far beyond Brazil’s borders and reached the U.S. in 1939 when Carmen Miranda, a Portuguese-born Brazilian samba singer, dancer and actress arrived in New York City to perform on Broadway. Known for her flamboyant dress and hats adorned with faux tropical fruit, Carmen sang in Portuguese and danced the samba in many major films of the 1940s, ultimately starring in over a dozen films. By 1945, she was the highest paid women in the U.S.      

Change is inevitable in our modern world, so even in samba-crazy Brazil it was not surprising that the musical “new, new thing” would one day appear and it did. By the mid-1950s, young musicians and college kids began to adopt bossa nova (Portuguese for “new trend”) as their generation’s music. So what is bossa nova? A less exuberant form of the samba that is more melodic with less percussion, mixed with American jazz in a lyrical way with rich harmonies. Bossa nova has been popular for more than a half century, but samba is still the quintessential music and dance of Brazil. In a way bossa nova is just a beautiful branch on the samba tree. New branches continue to grow on the samba tree with each stylistic change in the popular music of the day and today there are rock and funk-infused samba bands that are part of the Brazilian music scene.  

Just as samba had entered into the consciousness of Americans years earlier, now with bossa nova adding jazz elements to the music of Brazil, it is not surprising that jazz began to be known in Brazil in the late 1950s. And so it was that in 1960, Eliane Elias was born in São Paulo, a town approximately 250 miles from Rio. Eliane was exposed to jazz by her mother and encouraged to play the piano. As it turned out, she was a child prodigy, playing straight ahead jazz piano at the age of 12 and performing professionally in Brazil at 17. In 1981, she moved to NYC and the next year she became a member of one of the top jazz fusion bands of the day, “Steps Ahead,” ultimately playing with the who’s who of jazz. During her remarkable 35-year-long international career, Eliane has garnered seven Grammy® nominations, winning one, a multitude of awards and critical praise from jazz publications, including being the first women instrumentalist to be featured on the cover of Downbeat.

Eliane has returned to her musical roots and will be in Vail Square at 6 p.m. Aug. to present “100 Years of Samba.” You won’t want to miss Eliane Elias, the Girl from Sao Paul … not Ipanema.

Chief of the Congueros

In 1917, Ramón Santamaría Rodriquez was born into poverty in a slum in Havana, Cuba. Nicknamed “Mongo” (a tribal chief in Senegal) by his father, he began to play the violin but switched to drums at an early age, settling on the conga drum as his primary instrument. As a teen, Mongo Santamaría (as he was known) dropped out of school hoping to become a professional musician and began a long journey that would take him from the slums of Havana to Mexico City and finally, in 1950, to New York City.
Fame, if it happens at all, doesn’t happen overnight. Mongo had to pay his dues.

During the 1950s, he played in the bands of Latin jazz luminaries Perez Prado, Tito Puente and Cal Tjader and in 1958 recorded his first album. The next year he wrote “Afro Blue,” a tune that eventually became a jazz standard.

As an aside, in the 1950s the audience for Latin (Afro-Cuban) jazz was relatively small in the U.S., with the early fans of the music being dancers who wanted to mambo (which has morphed into today’s salsa), a dance craze that swept the U.S. in the 1950s. For many of the dancers it was their first exposure to conga drums and it wasn’t long before conga dance lines were mandatory at weddings and Ricky Ricardo (Desi Arnaz) was on TV as the conga playing husband of Lucille Ball in “I Love Lucy.”

By late 1962, Mongo was 45 years old and was regularly fronting his own band. He had developed a unique sound and phrasing on the congas, but Mongo was still a relatively unknown conguero (conga player). But on a fateful night, his regular piano player couldn’t make a gig in the Bronx and instead a young substitute, Herbie Hancock, sat-in and the band played his new composition, “Watermelon Man.” The small audience went ballistic and Mongo sensed he had a potential hit on his hands, which he quickly recorded and the tune became a top 10 pop hit. The success of “Watermelon Man” placed Mongo in the spotlight for the first time, a position he would occupy for the next 30 years. During that period he recorded seven Grammy® nominated albums, won one, traveled the international jazz festival circuit and became an internationally famous conguero.

One of the distinguishing components of Afro-Cuban jazz, when compared to its American cousin, is best illustrated by comparing the instruments regularly employed by the percussionists in each genre. In the U.S. there is usually one drummer with a drum kit (drums, cymbals and maybe a wood block, cow bell and tambourine). In Cuban jazz there are multiple percussionists, playing not only a drum kit, but also congas, bongos, timbales, clave, guiro, maracas, shekere and many more. Since rhythm is one of the essential ingredients of jazz, whether American or Afro-Cuban, the difference in instrumentation is significant and can be explained by the fact that the slaves in Cuba were allowed to play their tribal instruments, while slaves in the South were generally denied the right to play drums and the American jazz tradition evolved with less emphasis on percussive elements.

So what is a conga drum? Known in Cuba as the tumbadora, it is a tall, narrow, conical barrel shaped drum with an open bottom and a drum head on top. The drum can be traced back to Africa where it was played in religious ceremonies by the ancestors of Cuban slaves. The drum made its way to the U.S. in the 1930s when Cuban dance music first began to be performed in NYC. In fact, the tumbadora is not just one drum, but like so many musical instruments, it comes in many different sizes and therefore different pitches. In the U.S., all of the drums are generically known as “congas,” but among the cognoscenti, each drum has a name. The five most popular sizes (from small to large and therefore higher pitch to lower pitch) are: requinto, quinto, conga, tumba and supertumba. Initially congas were played individually, but today congueros play two or more at the same time, using their fingers and palms (and sometimes their elbows) to create the polyrhythms that are fundamental to Afro-Cuban jazz.

Many jazz greats have gained fame by interpreting the music that came before them in a new and unique way, moving the music in a specific direction. Charlie Parker and Thelonious Monk come to mind. And then there are innovators who fuse distinctively different styles of music into something entirely new. Mongo had one foot firmly placed in the musical soil of Cuba (and therefore the music traditions of West Africa) and the other foot was planted in the music of his adopted home, the U.S. Over the last three decades of his life he fused Afro-Cuban music with American jazz, R&B, rock and soul, creating a “Latin groove” that was the beginning of the “boogaloo” era. Always flavored with the sound of his congas playing Afro-Cuban rhythms, his music was something entirely new , a “Latin-soul” sound that has endured ever since. In the process, Mongo popularized the conga drum to the point where it is now played in many different musical genres throughout the world. He truly was Chief of the Congueros.

To celebrate Mongo’s 100th birthday, Vail Jazz joins The Vail Symposium on at 6:30 p.m. on Aug. 9 at the Sonnenalp Hotel to present Professor Michael Davison and members of the internationally famous Afro-Cuban band ¡Cubanismo! In a performance and demonstration of the fundamentals of Afro-Cuban jazz. Click here for tickets. At 6 p.m. on Aug. 10, Vail Jazz presents the entire 11-piece power of ¡Cubanismo! in concert in the Jazz Tent at Vail Square in Lionshead. Click here for tickets. Lastly, as part of the Labor Day Weekend Jazz Party, Vail Jazz presents the Tommy Igoe Sextet’s Tribute to Mongo and More on Sept. 4. Click here for tickets.

Happy Birthday, Mongo!

The Jazz Singer as a Storyteller

In the digital world we inhabit, our ability to hear songs that we love is so effortless that we forget that it wasn’t always this easy. The other night I was in the mood to hear some Billie Holiday so I simply told Alexa to play “God Bless the Child” and voila, instantaneously I was hearing one of the greatest jazz recordings of all time. WHAT A TREAT! The jukebox in the sky. Before sound recording, if you wanted to hear a chosen tune, you either sung it yourself or had to be in the presence of someone who would sing it for you. So the default setting for most was to try to sing it themselves.  

Singing by humans is a natural instinct found in all cultures and in all corners of the world; however, there is no universal way to sing and idealized sounds that are produced by the human voice vary greatly from culture to culture. Since each culture reaches its own consensus on what stylistically a singer should sound like, over time cultural stereotypes develop and singers emerge that emulate and reinforce it. If you have ever heard a Tuvan throat-singer you know what I mean. Tuva is a Russian republic near Mongolia where singers use a circular breathing technique that allows them to produce two or more notes at the same time. In the U.S. on the other hand, we expect a singer to sing one note at a time with the ability to control the pitch of the singer’s voice, while possessing a pleasing tone/timbre and an extended vocal range with an ease of maneuverability throughout.  

Think of a singer’s voice like a musical instrument that can be precisely played.  Many singers have developed remarkable vocal instruments with jaw-dropping technical prowess. But I submit that a great voice and technique are only part of the package. In jazz to be a truly great vocalist, you also need to have special gifts. It starts with song selection. Let’s face it, some songs are better than others. Choosing your material wisely is therefore mandatory. You must be able to interpret the lyrics of a song and be a great storyteller, a musical communicator. Intentionally leaving space between notes and phrases to add emphasis to the lyrics, varying the rhythm to create suspense, and where appropriate, “scatting” a chorus (singing nonsense syllables which are improvised in order to imitate an instrument) to add drama to the performance are all part of the storytelling. In fact, the ability to communicate to the audience, to sell the lyrics of a song, to make them relevant and your own, is what “closes the deal” and allows certain singers to rise above the crowd. In some cases a vocalist that is a great storyteller can even overcome technical vocal shortcomings and still rise to the top.

Take for instance, Billie Holiday. Born Eleanore Fagan, she was one of the greatest jazz singers to ever perform. Her voice had limited range and was thin, fragile and raspy, but what she did possess was an incredible ability to communicate with her audience and she had the uncanny ability to pick the right songs to perform. Billie’s greatness was based upon her storytelling ability and whether the material was sad (most of her songs) or happy, Billie could invariably elicit a physical reaction in her listeners. When Billie performed sad songs, she communicated the song’s story in an honest, deeply felt emotional manner that was raw and exposed her vulnerabilities. When she sang happy songs, she sang with an exuberance and passion that filled the listener with joy. The results were always the same. When Billie sang, the audience responded.

To accomplish the above, Billie selected the material she sang with care.  She was a curator of song, selecting material that contained music and lyrics that allowed her to communicate ideas and emotions in a persuasive manner. A case in point is the song I mentioned above, “God Bless the Child,” which she co-wrote.  Considered to be one of the greatest songs of the 20th century, the National Endowment for the Arts and the Recording Industry Association of America included it in their list of “Songs of the Century” and her recording of the song received the Grammy Hall of Fame Award. The song was written after Billie and her mother Sadie clashed over money. Sadie had previously borrowed money from Billie to open a restaurant and several years later when Billie was down on her luck, she asked Sadie for a loan. When Sadie refused to help, Billie is quoted as saying to Sadie, “God bless the child that’s got his own” and then left.  The first verse of the song is particularly poignant:

Them that’s got shall get

Them that’s not shall lose
So the Bible said and it still is news

Mama may have, Papa may have
But God bless the child that’s got his own
That’s got his own

When you hear Billie sing these lyrics for the first time, you don’t need to know the above story to feel Billie’s pain, anger, sense of betrayal and helplessness.  That is what a good storyteller can do.

At 6:30 p.m. and 9 p.m. on Aug. 2 at the Sonnenalp Hotel and at 6 p.m. on Aug. 3 in the Jazz Tent at Vail Square in Lionshead next to the Arrabelle Hotel, Vail Jazz will present René Marie, one the finest jazz vocalists performing today, in her show “Experiment in Truth.”  A remarkable storyteller, René has received two Grammy® nominations for her unique blend of jazz, R&B and blues as she tells musical stories you’ll want to hear.

 

Norman and Ella

Ella Fitzgerald, the “First Lady of Song,” recorded over 1,100 songs during a career that spanned more than half a century. She sold more than 40 million albums, won 13 Grammy® awards, and performed to adoring fans throughout the world. This year is the centennial of Ella’s birth and celebrations abound in the world of jazz and beyond, paying tribute to her and reminding us all of her contribution to not only jazz, but to popular music of the Western World. Long after her passing in 1996, her musical legacy lives on.

From the beginning of her career in the mid-1930s until the mid-1950s she was generally confined to performing in jazz clubs with segregated audiences. Concert halls and upscale venues were out of reach. The upward trajectory of her career had stalled and she was stuck in a niche with a loyal jazz audience at a time when jazz was being overtaken by the popular music of the day – rock n’ roll. Ella had all the qualities needed to succeed but lacked the vision of how she could broaden her audience and overcome the barriers facing an African American jazz singer.

That vision appeared in 1956, when the son of Russian immigrants, Norman Granz, changed the arc of Ella’s career, catapulting her to top of the music world, where she would remain for the rest of her life. Norman was a concert promoter, talent manager, record producer and record label owner. One of the most important figures in the history of jazz, he was an innovator that changed the course of jazz, all the while championing the cause of civil rights.  

Norman grew up during the Depression and fell in love with jazz. Starting out promoting nightclub shows during WWII he hit upon the idea of taking the jam sessions that regularly took place “after hours” in jazz clubs and presenting them in a concert setting, thereby exposing the brilliance of improvising jazz musicians to a much larger audience. The first concert he presented was in 1944 at the home of the Los Angeles Philharmonic, billing it “Jazz at the Philharmonic” (JATP). The concert was a remarkable success and led Norman to regularly present JATP concerts in L.A. and quickly thereafter, throughout the U.S. (but not the segregated South), and then touring  internationally. Not bad for a 25-year-old jazz fan. In addition to presenting unique programing, he understood the draw of the jam session and recorded the performances, thereby expanding the audience and building the JATP brand.  

By the 1950s, Norman’s meteoric rise as a concert promoter allowed him to build relationships with some of the most important jazz musicians of the era. Norman knew the sting of prejudice personally, having had an African American girlfriend. He was totally dedicated to not only presenting jazz but integrating the audience while elevating the genre from smoke-filled clubs to concert halls throughout the world. It is hard to believe today, but even after WWII, audiences were still segregated in the U.S. Norman vowed to change that and he did by requiring venue operators to allow an integrated audience when the musicians he managed and the concerts he promoted were presented in their venues.  

Ella toured with JATP and Norman wanted to manage her since he had a vision of how he could advance her career, not only broadening her audience but also elevating the venues she would perform in. She was hesitant, but Norman was very persistent and he offered to manage her for no fee and give her the right to terminate their relationship at any time. Ella reluctantly agreed in 1955, although she insisted that she pay his customary management fee. Years later, Norman confirmed that he never had a signed contract with Ella during their 40-year relationship, explaining that each had the right to terminate their relationship if either was unhappy.

Shortly after becoming Ella’s manager, Norman was able to extract Ella from her recording contract with Decca and signed her to his new record label, Verve. The catalog of Verve grew as jazz greats including Charlie Parker, Bill Evans, Stan Getz, Billie Holiday, Oscar Peterson, Ben Webster and Lester Young were added to the label. With Ella’s signing to Verve, Norman relaunched her career, taking her from a cult figure loved by jazz enthusiasts to the top of the world of pop music, while presenting her in a way that did not offend her hard-core jazz fans. How did he do it? Norman’s vision was for Ella to celebrate the Great American Songbook and she did in a series of eight recordings in eight years. Starting with “Ella Fitzgerald Sings the Cole Porter Songbook” in 1956, Ella followed with tributes to Rogers and Hart, Duke Ellington, Irving Berlin, the Gershwins, Harold Arlen, Jerome Kern and Johnny Mercer. These recordings were artistically brilliant and commercially a bonanza. They confirmed that Ella was indeed “the First Lady of Song.” Asked about Ella’s Songbooks, Ira Gershwin was quoted as saying: “I never knew how good our songs were until I heard Ella Fitzgerald sing them.”  The rest of the world agreed and Ella never looked back.

At 6:30 and 9 p.m. on July 26 at the Sonnenalp Hotel and at 6 p.m. on July 27 in the Jazz Tent in Lionshead, Vail Jazz presents Carmen Bradford and Byron Stripling in a tribute to Ella and Louis Armstrong, and their three great albums celebrating the American Songbook. Happy 100th birthday, Ella!

Gypsy Jazz – Necessity is the Mother of Invention

We all know the famous proverb: necessity is the mother of invention. This is the story of how true that maxim is. We begin in Belgium in 1910 when Jean “Django” Reinhardt was born into a family of itinerant Romani (Gypsy) musicians that lived in poverty, moving their caravans back and forth between Belgium and France. Gypsies (a pejorative term that was based upon the false notion that the Romani people came from Egypt) have been viewed as outsiders in Western Europe for centuries and Django and his family were clearly outcasts.  His father and seven uncles were all musicians who eked out a living playing music. Django (“I awake” in Romani) was taught to play the violin by his father when he was 7. At 12 he was given a banjo-guitar – a banjo with six strings like a guitar, instead of four strings like a banjo. He quickly taught himself how to play it and he and his brother became buskers working the streets of Paris.  Django appeared to be a savant, capable of learning music just by hearing it once, and it was clear that he was a virtuoso on his instrument. He began to play with adults who were often intimated by the child prodigy’s musical prowess. As a teen he was exposed to jazz and began to incorporate it into his music. At 15, he switched from street musician to earning a living by playing music in the dance halls of Paris, where he performed a style of music known as musette, a combination of French folk music, polka, waltz and jazz. Hearing a recording by Louis Armstrong during this period, it had a transformative influence on him and he began to focus on playing jazz.

Married (common law) at 17, he never received a formal education. It is doubtful that he ever learned to read, books or music, although in his late 1920s he did learn to write. He played with many dance bands until he was 18, moving from band to band, while making several recordings as a member of various groups. His reputation began to grow among the musicians he played with and then beyond, and on a fateful night in late October 1928 Englishman Jack Hylton, the leader of Europe’s most well-known jazz band, traveled to France to hear Django play and offered him a job.

Django accepted the offer but within days tragedy struck when he was severely burned by a fire in his caravan. His injuries were extensive, over half of his body (the right side of his body and left hand) sustained first and second degrees burns. The doctors discussed amputating his right leg as it was paralyzed and advised him that he would never play again because his left hand was burned beyond repair. He refused to accept their prognosis, left the hospital and took up residence in a nursing home, beginning an 18-month long rehab. He ultimately regained his full mobility, but was scarred for life. Unfortunately, the two small fingers on his left hand were paralyzed and he never recovered the full use of them.

At the start of his convalescence his brother brought him a guitar and encouraged him to learn to play it. The neck of the guitar was bigger than on his banjo-guitar and with the limited use of his left hand he was not able to hold the neck of the guitar and press the strings down on the fretboard. He practiced relentlessly and in the process developed a unique way of fingering the fretboard. Not able to use all the fingers on his left to play chords in a horizontal manner, he fashioned new chords using his contorted figures where possible, while rapidly moving his two good fingers up and down the neck of the guitar forming chords in more of a vertical way, inventing a truly unique technique. A less talented musician would have given up but Django was determined to overcome his handicap and he began to play professionally again. If he had stopped there, this would be a wonderful story of inventiveness and perseverance in the face of adversity, but Django didn’t stop there.

Fortuitously, he played in an impromptu jam session with Stéphane Grappelli, a French-Italian violinist, and that encounter led him to synthesize the music of his Gypsy heritage with jazz to create a ground breaking sound that would have world-wide impact, making him the most important European jazz musician ever and a guitarist who would influence successive generations of guitar greats. By combining three guitars with a violin and bass, at a time when American jazz was dominated by the sounds of piano, drums and horns, he created what became known as Gypsy Jazz (Jazz Marouche). He and Grappelli formed a band, “Quintette du Hot Club de France,” and they both became internationally famous musicians.

Tragically, Django died of a brain hemorrhage at 43 in 1953, but his legacy lives on as Gypsy Jazz is played throughout the world with jazz festivals dedicated to Django and his music held annually in Australia, Brazil, Canada, Ireland, Scandinavia, South Africa, the UK, the U.S. and of course, Belgium and France.  

Vail Jazz celebrates the musical legacy of Django on July 19 at 6:30 p.m. and 9 p.m. at the Sonnenalp Hotel and on July 20 at 6 p.m. in the Jazz Tent at Vail Square in Lionshead when it presents the Hot Club of France Tribute Band lead by French virtuoso accordionist Julien Labro. The music will be exuberant and played in a flamboyant manner, sizzling, infectious, and swinging, just as Django performed it 80 years ago.   

$10 Jass and Technology

The world of jazz is in a very festive mood as it celebrates a seminal year in the history of jazz: 1917. Four of the greatest masters of the art form were born that year – Ella Fitzgerald, Dizzy Gillespie, Thelonious Monk and Buddy Rich.  It was also the year that the Original Dixieland Jass Band (ODJB) recorded what is generally considered to be the first jazz recording. “Livery Stable Blues” was the hit side of the record (you remember records, you actually turned them over to hear the music that was on the other side) and on the “flip” side was “Dixieland Jass Band One-Step.” The record became an instantaneous hit and sold over one million copies, setting off a craze for jazz that ushered in the Jazz Age (the 1920s).

Recording of music on cylinders was well established in the 1880s, so why was jazz not recorded before then? Because there wasn’t any jazz to record.  While musicologists like to debate when jazz was first performed and by whom, it should be understood that even the use of the term “jazz” to describe the music was not generally agreed upon until the early 1920s, when jazz became the preferred spelling.

Whatever the origins of its name, it is clear that for at least a decade prior to the recording, jazz was evolving, but it can’t be pinpointed with accuracy when the music was first performed. This is for a number of reasons, the most important of which is that jazz is an art form that has evolved (and continues to evolve) from a combination of musical traditions and there is no one point at which all the ingredients were first fused together in a “jazzy way.”  Some of the most important ingredients include: the music of the brass and marching bands from the post-civil war era; ragtime and boogie woogie music from the late 19th century; and the blues. So when were these and other musical traditions joined together to produce jazz? No one can be sure.

Today anyone can make a recording, and of course, music is easily notated and preserved in writing. In the early 20th Century, the recording industry was concentrated in NYC and jazz was centered in New Orleans and the South, although it had begun to spread to several other urban areas. The musicians were not conservatory trained and most couldn’t read music. The widespread availability of the radio was still more than five years away and the first talkie movie was over a decade away, so the best technology of the day was a two-sided disc that when turned at 78 rotations per minute (rpm), could spread jazz throughout the globe.  

But it took the ODJB, composed of five white men traveling from New Orleans to NYC, to light the fuse that set off the jazz explosion. It should be remembered that jazz was performed for dancing and therefore jazz bands were dance bands. While the ODJB claimed to be the “creators of jazz,” it is clear that jazz was generally created by blacks and creoles in New Orleans. For many jazz historians it is a sad fact that blacks weren’t the first to record a jazz record and that the band that did had copied the music of successful black musicians in New Orleans. There was of course no one creator of the music.  The fact is that early jazz greats such as Buddy Bolden and King Oliver stayed in New Orleans and were just some of the “chefs de cuisine” that prepared the musical gumbo that became jazz, along with many others, known and unknown, that added to the jazz recipe.  

The quality of the playing on the record, with its limited improvisation and its repetitive choruses, was not the best example of jazz at the time and there was a corny aspect to the music with instruments imitating the sounds of barnyard animals, but the record displayed a lively danceable beat and the importance of the record cannot be denied. In essence, the technology of sound recording gave a large number of Americans, who had never heard jazz, their first chance to hear the music and allowed for the rapid dissemination of a regional sound, which was then embraced in the four corners of the U.S. and then globally.

The famous bandleader Paul Whiteman explained it best: “One moment jazz was unknown, a low noise in a low dive. The next, it became a serious pastime of a hundred million people, the diversion of princes and millionaires.”

The ODJB was the first band to use “Dixieland” as part of its name. While there is no doubt “Dixieland” was regularly used to describe the Southern states that seceded from the Union, the origin of Dixie as the descriptor of the South is clouded in mystery. The most accepted explanation is that “Dixie” is the corruption of the French word for 10, “dix,” and when banks in the French Quarter of New Orleans (and ultimately in the surrounding areas) first issued their own $10 bank notes with Dix on the reverse side, English-speaking southerners starting calling the bills “Dixies.” Eventually all of the South became known as Dixieland. The fact that the ODJB adopted this name also created another first, the music of New Orleans became known as Dixieland Jass and finally Dixieland Jazz.

Vail Jazz will celebrate the rich history of the music of New Orleans on July 12 at 6:30 pm and 9 p.m. when it presents the legendary Henry Butler, New Orleans blues vocalist and pianist at the Sonnenalp Hotel. In addition, Vail Jazz will present Butler, Bernstein and the Hot 9 in concert on July 13 at 6 p.m. in the Jazz Tent at Vail Square in Lionshead. You won’t want to miss that authentic ‘Nawlins vibe.