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Growing up beside the Chisholm Trail, captivated by the songs of passing cowboys and his bosom friend, an African American farmhand, John A. Lomax developed a passion for American folk songs that ultimately made him one of the foremost authorities on this fundamental aspect of Americana. Across many decades and throughout the country, Lomax and his informants created over five thousand recordings of America's musical heritage, including ballads, blues, children's songs, fiddle tunes, field hollers, lullabies, play-party songs, religious dramas, spirituals, and work songs. He acted as honorary curator of the Archive of American Folk Song at the Library of Congress, directed the Slave Narrative Project of the WPA, and cofounded the Texas Folklore Society. Lomax's books include Cowboy Songs and Other Frontier Ballads, American Ballads and Folk Songs, Negro Folk Songs as Sung by Leadbelly, and Our Singing Country, the last three coauthored with his son Alan Lomax. Adventures of a Ballad Hunter is a memoir of Lomax's eventful life. It recalls his early years and the fruitful decades he spent on the road collecting folk songs, on his own and later with son Alan and second wife Ruby Terrill Lomax. Vibrant, amusing, often haunting stories of the people he met and recorded are the gems of this book, which also gives lyrics for dozens of songs. Adventures of a Ballad Hunter illuminates vital traditions in American popular culture and the labor that has gone into their preservation.
Growing up beside the Chisholm Trail, captivated by the songs of passing cowboys and his bosom friend, an African American farmhand, John A. Lomax developed a passion for American folk songs that ultimately made him one of the foremost authorities on this fundamental aspect of Americana. Across many decades and throughout the country, Lomax and his informants created over five thousand recordings of America's musical heritage, including ballads, blues, children's songs, fiddle tunes, field hollers, lullabies, play-party songs, religious dramas, spirituals, and work songs. He acted as honorary curator of the Archive of American Folk Song at the Library of Congress, directed the Slave Narrative Project of the WPA, and cofounded the Texas Folklore Society. Lomax's books include Cowboy Songs and Other Frontier Ballads, American Ballads and Folk Songs, Negro Folk Songs as Sung by Leadbelly, and Our Singing Country, the last three coauthored with his son Alan Lomax. Adventures of a Ballad Hunter is a memoir of Lomax's eventful life. It recalls his early years and the fruitful decades he spent on the road collecting folk songs, on his own and later with son Alan and second wife Ruby Terrill Lomax. Vibrant, amusing, often haunting stories of the people he met and recorded are the gems of this book, which also gives lyrics for dozens of songs. Adventures of a Ballad Hunter illuminates vital traditions in American popular culture and the labor that has gone into their preservation.
DIVThe place of music in different forms of work from the earliest hunting and planting to the contemporary office./div
A traveling salesman with little formal education, Max Hunter gravitated to song catching and ballad hunting while on business trips in the Ozarks. Hunter recorded nearly 1600 traditional songs by more than 200 singers from the mid-1950s through the mid-1970s, all the while focused on preserving the music in its unaltered form. Sarah Jane Nelson chronicles Hunter’s song collecting adventures alongside portraits of the singers and mentors he met along the way. The guitar-strumming Hunter picked up the recording habit to expand his repertoire but almost immediately embraced the role of song preservationist. Being a local allowed Hunter to merge his native Ozark earthiness with sharp observational skills to connect--often more than once--with his singers. Hunter’s own ability to be present added to that sense of connection. Despite his painstaking approach, ballad collecting was also a source of pleasure for Hunter. Ultimately, his dedication to capturing Ozarks song culture in its natural state brought Hunter into contact with people like Vance Randolph, Mary Parler, and non-academic folklorists who shared his values.
From 1936 to 1939, the New Deal's Federal Writers' Project collected life stories from more than 2,300 former African American slaves. These narratives are now widely used as a source to understand the lived experience of those who made the transition from slavery to freedom. But in this examination of the project and its legacy, Catherine A. Stewart shows it was the product of competing visions of the past, as ex-slaves' memories of bondage, emancipation, and life as freedpeople were used to craft arguments for and against full inclusion of African Americans in society. Stewart demonstrates how project administrators, such as the folklorist John Lomax; white and black interviewers, including Zora Neale Hurston; and the ex-slaves themselves fought to shape understandings of black identity. She reveals that some influential project employees were also members of the United Daughters of the Confederacy, intent on memorializing the Old South. Stewart places ex-slaves at the center of debates over black citizenship to illuminate African Americans' struggle to redefine their past as well as their future in the face of formidable opposition. By shedding new light on a critically important episode in the history of race, remembrance, and the legacy of slavery in the United States, Stewart compels readers to rethink a prominent archive used to construct that history.
A rich portrait of the community that is Arkansas manifested in song, Our Own Sweet Sounds celebrates the diversity of musical forms and music makers that have graced the state since territorial times. Beginning with the earliest references to Quapaw and Caddo music as first reported by seventeenth-century European explorers and continuing forward to the “bizarrely named grunge bands” who will be stars tomorrow, Robert Cochran traces the music and voices that have enriched the life of the Natural State. Arkansas, many are starting to realize, was caught in a cultural crossfire of music. There were the nearby western swing influence of Tulsa, the blues of Memphis, the Louisiana Hayride of Shreveport, and the influence of Ozark music from Missouri. All of this resulted in the Arkansas cross-culture of blues, country, folk, and rock music, creating a broad spectrum of musical styles and musicians that has left an indelible impression on the Arkansas cultural scene. This new edition includes approximately seventy new artists, some of whom became famous after 1996, when the first edition was published, such as Joe Nichols, and some of whom were left out of the original edition, such as Little Willie John. The valuable “Featured Performers” section—lengthy discussions of individual artists with their photographs—is now one-third larger. This new edition, heavily illustrated, is a loving tribute to the common music that has filled local airwaves, lifted community gatherings to the level of joyous festivities, and enlivened the spirit of music lovers everywhere.
The Beautiful Music All Around Us presents the extraordinarily rich backstories of thirteen performances captured on Library of Congress field recordings between 1934 and 1942 in locations reaching from Southern Appalachia to the Mississippi Delta and the Great Plains. Including the children's play song "Shortenin' Bread," the fiddle tune "Bonaparte's Retreat," the blues "Another Man Done Gone," and the spiritual "Ain't No Grave Can Hold My Body Down," these performances were recorded in kitchens and churches, on porches and in prisons, in hotel rooms and school auditoriums. Documented during the golden age of the Library of Congress recordings, they capture not only the words and tunes of traditional songs but also the sounds of life in which the performances were embedded: children laugh, neighbors comment, trucks pass by. Musician and researcher Stephen Wade sought out the performers on these recordings, their families, fellow musicians, and others who remembered them. He reconstructs the sights and sounds of the recording sessions themselves and how the music worked in all their lives. Some of these performers developed musical reputations beyond these field recordings, but for many, these tracks represent their only appearances on record: prisoners at the Arkansas State Penitentiary jumping on "the Library's recording machine" in a rendering of "Rock Island Line"; Ora Dell Graham being called away from the schoolyard to sing the jump-rope rhyme "Pullin' the Skiff"; Luther Strong shaking off a hungover night in jail and borrowing a fiddle to rip into "Glory in the Meetinghouse." Alongside loving and expert profiles of these performers and their locales and communities, Wade also untangles the histories of these iconic songs and tunes, tracing them through slave songs and spirituals, British and homegrown ballads, fiddle contests, gospel quartets, and labor laments. By exploring how these singers and instrumentalists exerted their own creativity on inherited forms, "amplifying tradition's gifts," Wade shows how a single artist can make a difference within a democracy. Reflecting decades of research and detective work, the profiles and abundant photos in The Beautiful Music All Around Us bring to life largely unheralded individuals--domestics, farm laborers, state prisoners, schoolchildren, cowboys, housewives and mothers, loggers and miners--whose music has become part of the wider American musical soundscape. The hardcover edition also includes an accompanying CD that presents these thirteen performances, songs and sounds of America in the 1930s and '40s.
To Know the Soul of a People is a history of religion and race in the agricultural South before the Civil Rights era. Jamil W. Drake chronicles a cadre of social scientists who studied the living conditions of black rural communities, revealing the abject poverty of the Jim Crow south. These university-affiliated social scientists documented shotgun houses, unsanitary privies and contaminated water, scaly hands, enlarged stomachs, and malnourished bodies. However, they also turned their attention to the spiritual possessions, chanted sermons, ecstatic singing, conjuration, dreams and visions, fortune-telling, taboos, and other religious cultures of these communities. These scholars aimed to illuminate the impoverished conditions of their subjects for philanthropic and governmental organizations, as well as the broader American public, in the first half of the 20th century, especially during the Great Depression. Religion was integral to their efforts to chart the long economic depression across the South. From 1924 to 1941, Charles Johnson, Guy Johnson, Allison Davis, Lewis Jones, and other social scientists framed the religious and cultural practices of the black communities as "folk" practices, aiming to reform them and the broader South. Drawing on their correspondence, fieldnotes, and monographs, Drake shows that social scientists' use of "folk" reveals the religion was an important site for highlighting the supposed mental, moral, and cultural deficits of America's so-called folk population. Moreover, these social scientists did not just pioneer rural social science and reform but used their study of religion to plant the seeds of the concept that would become known as the "culture of poverty" in the latter half of the twentieth century. To Know the Soul of a People is an exciting intellectual history that invites us to explore the knowledge that animated the earnest yet shortsighted liberal efforts to reform black and impoverished communities.
A freewheeling blend of continental European folk music and the songs, tunes, and dances of Anglo and Celtic immigrants, polkabilly has enthralled American musicians and dancers since the mid-19th century. From West Virginia coal camps and east Texas farms to the Canadian prairies and America's Upper Midwest, scores of groups have wed squeezeboxes with string bands, hoe downs with hambos, and sentimental Southern balladry with comic "up north" broken-English comedy, to create a new and uniquely American sound. The Goose Island Ramblers played as a house band for a local tavern in Madison, Wisconsin from the early 1960s through the mid-1970s. The group epitomized the polkabilly sound with their wild mixture of Norwegian fiddle tunes, Irish jigs, Slovenian polkas, Swiss yodels, old time hillbilly songs, "Scandihoovian" and "Dutchman" dialect ditties, frost-bitten Hawaiian marches, and novelty numbers on the electric toilet plunger. In this original study, James P. Leary illustrates how the Ramblers' multiethnic music combined both local and popular traditions, and how their eclectic repertoire challenges prevailing definitions of American folk music. He thus offers the first comprehensive examination of the Upper Midwest's folk musical traditions within the larger context of American life and culture. Impeccably researched, richly detailed and illustrated, and accompanied by a compact disc of interviews and performances, James P. Leary's Polkabilly: How the Goose Island Ramblers Redefined American Folk Music creates an unforgettable portrait of a polkabilly band and its world.