Top Leaderboard, Site wide
Truthdig: Drilling Beneath the Headlines
May 28, 2017 Disclaimer: Please read.

Statements and opinions expressed in articles are those of the authors, not Truthdig. Truthdig takes no responsibility for such statements or opinions.

Truthdig Bazaar
The Sense of Music

The Sense of Music

Stephen Brown

more items

Arts and Culture
Email this item Print this item

Larry Blumenfeld on New Orleans’ Refusal to Vanish

Posted on Feb 22, 2008
book cover

By Larry Blumenfeld

(Page 3)

Early on, Sublette explains that his book “is not about music per se, but music will be a constant presence in it, the way it is in New Orleans.” Changing colonial flags and subtle shifts in slave populations are indeed guiding forces in this narrative too: What, for instance, was the effect of the drum, which was prohibited everywhere else slaves were held in America, on social and political organization, not to mention the force and direction of American musical innovation? It’s no accident, Sublette argues, that jazz grew from this muddy soil or that Roy Brown’s “Good Rockin’ Tonight,” which he identifies (arguably) as the first rock ‘n’ roll record, was recorded at Cosimo Matassa’s rudimentary studio on the edge of the French Quarter. These are hardly new ideas, but rarely are they advanced in such hardy detail. Less well understood is the “bamboula” rhythm that was the heartbeat of the dances of enslaved Africans at Congo Square, along with being the name of pianist Louis Moreau Gottschalk’s signature 19th-century composition. (Bamboula can be located clearly in nearly every modern variant of New Orleans music). Sublette walks us through this lineage and its connections to the four-note habanera, or “tango,” rhythm that is the signature Antillean beat to this day.

Inevitably, Sublette’s story leads us back to Congo Square, “the only place in the antebellum United States where enslaved African Americans were allowed to hold public gatherings to dance, play ancestral drums, and sing in ancestral languages, albeit under police supervision,” he writes. “Those Sunday dances must have been avant garde, if you will: a site not only of memory and tradition, but of culturally encrypted communication, and a laboratory where a new musical and lyrical vocabulary evolved.”

But the site of the former Congo Square, just off the present North Rampart Street, on the fringe of the French Quarter, sits behind a gate that’s been nearly always locked since Katrina. Sublette quotes Christian Shultz, a traveler who in 1808 noted Congo Square slave dances: “These amusements continue until sunset, when one or two of the city patrol show themselves with their cutlasses, and the crowds immediately disperse.” As Sublette accurately observes, “the last sentence would have been almost perfectly applicable in New Orleans as I knew it in 2004, when the Sunday afternoon second lines were closed down at five on the dot by squads of police who were sometimes downright rude, even provocative, in doing so.”

Things have grown far worse. In April 2007, a federal lawsuit on behalf of a consortium of social aid and pleasure clubs, assisted by the American Civil Liberties Union, protested the city’s hiking of police security fees—triple or more from pre-Katrina rates—for second-line parades held September through May. The suit invoked the First Amendment right to freedom of speech and expression, claiming that parade permit schemes “effectively tax” such expression. “Should the law not be enjoined,” the complaint stated, “there is very little doubt that plaintiff’s cultural tradition will cease to exist.” The task force found itself back in court—victorious again—when a restraining order threatened a parade planned for Lundi Gras, the day before Mardi Gras.

A little more than a year earlier, on St. Joseph’s Night, one of three times each year that Mardi Gras tribes gather en masse, the intersection of Washington Avenue and La Salle Street was packed with Mardi Gras Indians, decked out in feathers and beads. Across the street, A.L. Davis Park, named for a minister and civil rights activist, was filled with FEMA trailers housing displaced families. Looking fierce in his African-inspired green-and-red mask, Big Chief Victor Harris of the Fi-Yi-Yi shouted: “They spit us all over this land. They told us we had to evacuate. But they didn’t say we had to stay away.” Spy boys led the way. Flag boys bore identifying colors. Chiefs haltingly greeted fellow chiefs. Suddenly, sirens and flashing lights overpowered drums and feathers. Police cars drove straight through the procession, enacting their own now annual ritual. Some officers wore uniforms emblazoned with SWAT team logos. Representatives of the ACLU and the National Lawyers Guild signified too, with armbands marked “Legal Observer.” It was true that post-Katrina street life had been punctuated by shootings and that each en masse gathering might well pose risks, but there was also growing opinion that the city’s hard-line challenges to these assemblies just then meant to send a message to participants: You’re not welcome back.

Were they ever welcome, or valued? Sublette’s book suggests not, and hints that they may well never have been more embattled, or more essential as both historical record and empowering act, than in the present moment—not even at the height of the plantation business or the interstate slave trade. Erosion of our coastal wetlands may have paved the way for the natural disaster that hammered New Orleans. But the least-mentioned aspect of the resulting devastation—the erosion of what ethnographer Michael P. Smith once called “America’s cultural wetlands”—need be of primary concern. Erasure of these wetlands exposes many to the types of ill winds that shatter souls and negate past truths. Sublette’s scholarship lends sturdiness and cohesion to a historical record that otherwise might be washed away through carelessness or intentionally erased. The secrets of history contained in Congo Square may be locked away behind the gates to Armstrong Park for now. Yet they hold keys to both the past and future of a city stuck in an uneasy present. 

Larry Blumenfeld is working on a book about cultural recovery in New Orleans based on his research as a Katrina Media Fellow with the Open Society Institute. His writing has appeared in The Wall Street Journal, Village Voice and Salon and in the essay collection “Music in the Post-9/11 World” (Routledge). He is editor at large of Jazziz magazine.

New and Improved Comments

If you have trouble leaving a comment, review this help page. Still having problems? Let us know. If you find yourself moderated, take a moment to review our comment policy.

Join the conversation

Load Comments

By Partizannka, June 14, 2010 at 10:11 am Link to this comment

This is cool.. I love everything even remotedly connected with beads

Report this

By Douglas Chalmers, March 4, 2008 at 3:40 am Link to this comment

“Atlantis”, uhh…...

Report this

By cyrena, March 2, 2008 at 4:57 am Link to this comment

It’s me.

New Orleans will always survive. Louisiana will always survive, even if it’s known by another name.

It’s just the Way. The Path may change directions, and even do some ‘loop-arounds’ But, we’ll always know The Way.

Gotta go sew me some beads…it’s good medicine…

Report this

By Margaret Currey, February 26, 2008 at 4:20 pm Link to this comment
(Unregistered commenter)

Maybe Obama has never lived as a black man, but back in history the house colored were different than the field colored, I think that Obama having money does not make him white or black but biracial, also Tigger Woods is not black nor white but he still identifies with the black people maybe not in the same way but in his way, Barack Obama made the statement I am black and white but try to catch a cab in South Chicago and you know how the world thinks.

New Orleans is a beautiful place and the people love one another the danger of the place is people being poor but there is lots of love in LA. lots of other things also but the positive of the place is beautiful.

Report this

By waxman, February 23, 2008 at 11:22 pm Link to this comment

The truth will come out within a year of Obama taking office..He has never lived as a black man, plus he feels he is upper class white and cannot relate to the real problems..My quote on the entire affair…HIDE AND WATCH…

Report this

By Douglas Chalmers, February 23, 2008 at 10:09 am Link to this comment

“Make no mistake, what’s happening in New Orleans today—often by virtue of what’s not happening or despite what mustn’t — is an erasure, growing increasingly willful-seeming as the disaster grows more manmade and less natural…”

If Larry Blumenfeld is “working on a book about cultural recovery in New Orleans”, he had better get to know about Zydeco. That is Louisiana after all. Or is this a trendy jazz- only roots’n'blues ‘politically-correct’ view?

For another one of Truthdig’s strange book reviewers, one hopes that Sublette’s book is more informative and less pre-occupied with Spain and Cuba. One thus wonders if Blumenfeld was even aware that Bizet who he mentioned was French and that his opera, Carmen, was set in Spain?

But another strange thing happened regarding New Orleans this week. Sen. Hillary Clinton was the only major presidential candidate to accept an invitation to attend the annual State of the Black Union forum. Her rival, Sen. Barack Obama, declined saying that he needed to focus on his presidential run in Ohio and Texas.

Having won their primary, he is now showuing that he couldn’t give a damn about African-Americans otr anyone else and their problems in New Orleans after Katrina. And tellingly, oprganizer Tavis Smiley has received death threats for criticizing Obama over not attending. So much for The Ring’s supporters:-

Obama takes heat for skipping State of the Black Union

Report this
Right Top, Site wide - Care2
Right Skyscraper, Site Wide
Right Internal Skyscraper, Site wide