Historic Waverly Plantation in Crittenden County, Arkansas has suffered from the fact that it shares its name with a much better-known plantation home near Columbus, Mississippi, which was built in the 1850’s. By contrast, we are not sure of the age of the elaborate Greek Revival mansion at Waverly, Arkansas, as the dates of 1908 and 1913 are encountered in articles. A Memphian named Fontaine Martin Sr. leased the land from a deputy sheriff in Crittenden County in 1913, and decided to live on the property full-time in 1915, but by his recollection, the house was already there, although in what form or to what extent is unclear. Adding more confusion to the mix is the rumor that an older Waverly Plantation existed on the opposite side of the levee from the current home. I have been told at least once that the house was disassembled at its old location and reassembled in its current location, which could make the house, in theory, much older still.
What is clear is that the Arkansas Waverly, on the National Register of Historic Places, is a treasure, and for the last several years it has been the site of the annual Art on the Levee, a fundraiser for DeltaARTS, the local arts non-profit in West Memphis.
While I had not been able to attend the event last year, I wasthis year, and I am thrilled to have been there, as the house has been sold, and it is unclear whether Art on the Levee will be able to be held there going forward.
At least half of the charm of the event was the beautiful house itself, which really consists of three stories if one counts the basement. Every room was beautifully furnished and decorated, with art works prominently displayed. Lemonade was being served on the front porch as a guitar player played and sang. Most of the art works were displayed in the basement, where there was of course a considerable crowd.
In back, tables and chairs had been set around a large swimming pool, and a stage had been set for the musicians, a string band from Memphis. I was really surprised that a blues band had not been chosen, as the scenery greatly suggested blues, but at any rate, the musicians never played during the hour and a half I was there. The main food was provided by the Soul Fish Cafe, and consisted of catfish, which was actually quite delicious. But what really stood out to me were the freshly-made fried pies from Tacker’s Shake Shack in Marion, a place I had driven past many times but never eaten at. I’m used to the fried pies from Yoder’s in Whiteville that are sold at Bozo’s in Mason, and they are good, but these were even better, with a flakier crust, perhaps because they were being served the same day they were made. After getting thoroughly full, I wandered the environs, snapping photos.
Although I am saddened by the prospect of the Art on the Levee having to move to another location in 2020, I am at least glad that I got this final chance to see the grand and historic old home before the new owners take it over. A check of the Fletcher Creek Quadrangle map from 1966 shows that at one time Waverly had a church, a cemetery and an airstrip. I saw no trace of any of them on my visit, but it might be worth a trip back to see if I can find the cemetery, as long as I can do so without infringing on private property.
Clayborn Temple is one of Memphis’ most historic locations. Built in the late 19th century as Second Presbyterian Church, it became known as Clayborn Temple African Methodist Episcopal Church after the Presbyterian ccongregation moved far to the east of Midtown. The building became an important focal point of the Civil Rights Movement in Memphis, particularly the Sanitation Workers Strike of 1968 which resulted in the death of Dr. Martin Luther King Jr. Unfortunately, at some point, the Clayborn Temple congregation died, and the building fell into disrepair. At one point, the City of Memphis put fencing around it to protect against falling bricks, and it seemed likely that the building would have to be demolished. Fortunately, against all odds, Clayborn Temple was resurrected in 2017 as a performing arts venue, and on November 3, 2018, Blue Tom Records, the student-run record label of the University of Memphis, sponsored its annual This Is Memphis concert in the historic structure.
Unfortunately, I learned upon entering Clayborn Temple, that the building’s success story may be somewhat premature. There is still significant roof damage and a considerable amount of work remains to be done. However, it is good to see that a plan for renovation is in place, and funding is being raised. Because This Is Memphis is a celebration of the young musical talent of one of America’s most musical cities, the building was an inspired choice of location for the concert, and indeed, a very impressive soul-jazz band called Back Pockets was soundchecking on stage when I entered.
The Back Pockets proved to be the first band on stage of the evening, and is a large collective with a sizable brass section and a female vocalist. They filled the large room with sound, and were fairly impressive, alternating between neo-soul vocal tunes, and jazz instrumentals. Unfortunately, the videos I took of them proved to be out-of-focus and unusable. Hopefully I will catch them performing elsewhere.
After a performance from a local singer/songwriter named Sienna, a new band called Estes came on stage. Estes is the latest project of Andrew Isbell, formerly of The Band CAMINO, and it proved to be a melodic, tuneful band reminiscent of The Southern Sea or The Autumn Defense. The songs were well-written and immediately attractive, at once sunny but with a hint of nostalgia.
Estes was followed by a very soulful singer-songwriter named Phillip Bond who is a senior at the University of Memphis. Unlike a lot of neo-soul artists today, Bond’s original compositions are lyrically daring and more poetic than pop. On this particular night, he performed the first song he ever wrote, “Fool For You” and became somewhat emotional about it, as the song undoubtedly has significant meaning for him. He was also backed by a first-rate band of young musicians.
Memphis has produced a number of great singer-songwriters in recent years including Amy Lavere and Valerie June, and Bailey Bigger can hold her own with the best of them. A talented singer with a beautiful voice, Bigger is also a consummate songwriter, as evidenced by her original compositions, including “Green Eyes” with which she launched her This Is Memphis performance. With only her guitar, and occasionally one other musician, she managed to captivate the audience in the large venue. Bailey’s album Closer to Home is currently out on iTunes, and she is now signed to Blue Tom Records, working on an upcoming release.
Another singer/songwriter/activist Jordan Dodson, known as JD, seeks to use her music to promote empowerment for women and African-Americans. Her performance at This Is Memphis included her brief put powerful song “Don’t Shoot,” a reference to the numerous police shootings of young Black men in America.
This year’s concert was closed out by Dylan Amore, the only rapper currently signed to Blue Tom Records, and one with a growing following in Memphis, Tennessee. He is hard at work on his EP for the label, and also has several previous releases and mixtapes.
Altogether, it was a fitting tribute to young and upcoming Memphis artists in a beautiful setting, as well as an opportunity for University of Memphis students to learn the business of concert promotion and operation….in short, a win-win for performers, attendees and students alike.
Elsewhere in this blog, I have commented on Clarksdale’s excellent coffee roasting firm Meraki Roasting Company, but on a recent trip to meet with a British festival buyer who was scouting for talent to take to his festival in the UK, I stopped in for a pour-over and ran into a youngster playing the guitar and singing blues. That is not all that surprising, as Meraki is part of a larger youth after-school program called Griot Arts, which includes music as part of its program. But what was surprising was how talented and accomplished the young man was. I talked with him and he told me his name was Omar Sharif Gordon. What I learned is that the blues has a future. The constant claim that the music has no support among young people, or that it is the “least popular music in America” is not necessarily the truth. There are some talented young people choosing to take up the blues, and they need promotion and encouragement. Let’s embrace them with the same enthusiasm we show toward the legends.
After the six months of mentoring under the Tennessee Folklife Arts Program, mentors and apprentices were invited to a reception at the Tennessee Arts Commission office in Nashville in order to highlight what they learned during the program. So Kesha Burton from Brownsville, R. L. Boyce, Sherena Boyce and Willie Hurt, who had all been involved in the project to reintroduce fife and drum music to West Tennessee, all headed out to Nashville for the reception. Although the weather was stormy and wet in Memphis, we found that Nashville was dry and sunny, with the downtown area extremely busy with various events and festivals. In addition to the fife and drum project, other apprentices learned basket-making, chair-making, guitar-making, Panamanian dress making, buckdancing, Black gospel quartet performance, and square-dance calling. Although the space for the reception was somewhat cramped, everyone had a good time. Afterwards, I took Kesha Burton to Shipwreck Cove out at Percy Priest Reservoir to celebrate. After a stop for gelato at Legacy Gelato, and a run by Trader Joe’s to pick up some items that we cannot get in Memphis, we headed back to Brownsville, and then I to Memphis.
Last summer, the Tennessee Arts Commission began a Folklife Apprenticeship program to preserve endangered folkways in the state, and one of the areas of interest was in Black fife and drum music. Unfortunately, Black fife and drum music seems to have died out in Tennessee around 1980 or 1981, but it still exists in a remote part of North Mississippi among the members of two families, so a decision was made to have people from that region mentor a young apprentice from West Tennessee. The apprentice chosen was a female drummer from Brownsville named Kesha Burton, and because the lessons between her, bluesman R. L. Boyce and fife-player Willie Hurt took place at the West Tennessee Delta Heritage Center in Brownsville, that institution became interested in sponsoring a festival of Black fife and drum music. The first annual Fife Fest was held at the center on June 16, featuring performances by Kesha Burton with R. L. Boyce and Lightnin Malcolm, and with the Hurt Family Fife and Drum Band from Sardis, Mississippi. I gave a somewhat rambling lecture on the legacy of fife and drum music in Tennessee, and Willie Hurt demonstrated to the crowd how a bamboo cane fife is made. Another expert scholar on Black fife and drum music Carl Vermilyea had driven up from Tallahassee, Florida with his wife for the event, and ended up joining in on the snare drum. The weather was absolutely perfect for the event, and about a hundred people attended. It is to be hoped that festivals like this one and programs like the apprenticeship may reintroduce Black fife and drum music to Tennessee.
In December of 1979 or so, my parents had taken me to Jackson, Tennessee for my birthday. We had eaten at the Old English Steak House, and had visited the small towns of Beech Bluff and Mercer. What I recall about Mercer was that it had a rather large and historic downtown area along the railroad track and the Main Street which ran perpendicular to it. I recall that one of the large buildings was called the Mercer Opry, and was a place where country music shows were held on the weekends. I hadn’t thought much about Mercer in years, but our recent trips to Brownsville for fife-and-drum workshops reminded me of it as we often pass the exit for Mercer Road as we head to Jackson, so I looked the town up recently in Google Earth, and was distressed to see how few buildings appeared in the downtown area. That fact convinced me that I needed to revisit the little town and photograph what was left before anything else disappears. Of course, the culprit has been rain. Most of our Saturday trips to Brownsville have been in the rain, and this weekend was part of a four-day sequence of storms and flooding, so today was the first day pretty enough for me to take the Nikon out after work and think about heading that way.
Although much is gone, there are still some historic buildings along Main Street, including one that has been turned into a small antique store and ice cream parlor called Mayberry’s. A large two story building across the street was once a general store, and there is an historic church in the next block. Along McGlathery Avenue were a number of historic homes, some of them well-kept, others decrepit and abandoned. There was also a former service station that apparently has become a car customizing service, but it seemed to have an old Mercer fire truck beside it that has been restored.
The former railroad right-of-way has become a road called Sturdivant Crossing Road, which I headed down, as it leads to a place on the Hatchie River where all roads end, a place called Hatchie Station. But because of four days of heavy rain, the road was closed due to high water, and I had to detour around and onto Hatchie Station Road instead. Although there is nothing at Hatchie Station except residences, it was a worthwhile trip, as both Sturdivant Crossing Road and Hatchie Station Road end in old and odd bridges across the Hatchie River, and the setting is lovely, with plenty of water, woods on the other side of the river, and the sun setting in the west.
The bridge from Hatchie Station Road was nothing but steel beams, with no deck, leading across the river to nothing. The one from Sturdivant Crossing Road (which at Hatchie Station was renamed Stafford Lane) hadbeen gated off, but was once a railroad bridge for the old Nashville, Chattanooga and St. Louis Railroad, which headed from Mercer and Hatchie Station to Vildo in Hardeman County, and from there to Somerville in Fayette County before heading to Eads, Lenow, Cordova, Shelby Farms and Memphis. There had also been a highway that ran from Somerville to Jackson, appearing on maps as late as 1959, but that too was long gone. As I photographed both bridges, I met a man named Stafford, who explained to me that the first bridge at the end of Hatchie Station Road was a bridge that had been started but never finished, and over which no traffic ever passed. He said that while there were several theories about why the bridge was never completed, the most frequently-heard story was that the bridge had been a joint venture between Madison and Haywood Counties, but that the two counties had a falling-out over it, and so Haywood withdrew its support and the bridge was never completed. As for the old railroad bridge, Mr. Stafford said that it had become unstable, so he gated it off, but he didn’t know why the road that led to Somerville had been abandoned. I thanked him for his time, and headed off toward Bemis (a former company town which might be worth photographing in the future), and Jackson, where I sat down to dinner at The Blacksmith Bar and Grill
New Orleans’beloved Jazz Fest celebrates the wide diversity of New Orleans music, but the Memphis equivalent, the Beale Street Music Festival generally does not feature Memphis’ musical culture or history, despite the occasional appearance of a big Memphis or Mid-South act, such as Yo Gotti or the North Mississippi All-Stars. So people who want to delve deeply into the musical culture of Memphis and the surrounding area must look elsewhere, and fortunately, there is a festival geared particularly to the indigenous music cultures of the Mid-South, the Memphis Music and Heritage Festival. Founded in 1982 by a non-profit called the Center for Southern Folklore, the festival is a free event across two days and six downtown Memphis stages (four of them outdoors) where the best in local soul, blues, jazz, gospel, bluegrass, indie rock, fife-and-drum music, majorettes and drumlines are presented. The line-up is always surprising and enjoyable, but this year’s Saturday schedule involved a number of artists from the Mississippi Hill Country, including veteran Como bluesman R. L. Boyce, who recently released his third album Roll & Tumble on the Waxploitation label out of California, who was joined by guitarist Luther Dickinson at the Center for Southern Folklore stage. The highlight was a song that Boyce improvised on the spot for the victims of the flooding in Houston, entitled “We Can’t Drink This Water.” Young up-and-comer Cameron Kimbrough, a grandson of the late Junior Kimbrough, performed on the same stage with drummer Timotheus Scruggs and some assistance on tambourines from his mother Joyce Jones and R. L. Boyce’s daughter Sherena. Jones, affectionately known as “She-Wolf”, was herself featured with her band on the Gayoso Stage later in the day, performing several of her original songs, including “Poor Black Man” and “Juke Joint Party”, and Sharde Thomas, granddaughter of the late Otha Turner, performed with her Rising Star Fife and Drum Band on the large Peabody Place stage to a decent-sized crowd. These were just a handful of the hundred or so artists that performed each day on the various stages, and while the donation cans were passed around frequently, there were no VIP areas, no fenced-in areas, and no stages requiring tickets or wristbands. A day spent at the Memphis Music and Heritage Festival will immerse you in the diverse cultures of the people of Memphis and the Mid-South.
Anyone that has spent any time listening to the Hill Country blues style of Mississippi has doubtless heard the song “Coal Black Mattie” AKA “Po’ Black Mattie” or “Old Black Mattie.” The bouyant, uptempo party-feel of the song has made it a favorite standard of the genre, and few people probably ever stop to think of the words. Of course, like most Hill Country blues songs, the words are somewhat cryptic, and to the extent that there is a narrative at all, it is somewhat full of holes. The song opens with a verse about the woman for whom the song is named, a dark-skinned woman who “has no change of clothes” because she “got drunk” and “threw her clothes outdoors.” The incident sounds like one the anonymous author/composer gleaned from everyday life in North Mississippi, but what is not clear is why the incident is important. After the first verse, Mattie is never mentioned again, and in the third verse, the presumably male narrator mentions the woman he’s got, who is described as “cherry red”, that is, light-skinned. Perhaps “Black Mattie” is mentioned in contrast. Perhaps she is the singer’s ex-girlfriend. The song doesn’t fill in the gaps.
However, it is the second verse of the song that occasioned this post, as I was suddenly and unexpectedly confronted with it at a recent Cam Kimbrough gig in Memphis. Although I had heard the song probably more than a thousand times, I had never noticed the implications of the verse until that recent night:
Goin’ to Memphis’ worldly fair,
Reason why, Baby there.
Goin’ to Memphis’ worldly fair.
What on earth did the composer mean? What was “Memphis’ Worldly Fair”? The most obvious answer is in fact impossible, as a check of the list of all World’s Fairs shows that Memphis in fact never hosted a World’s Fair.
Fair or Fare?
One of the difficulties we face when analyzing a text from oral tradition is whether we really heard what we thought we heard. In the absence of a published text to consult, the words we think we are hearing may not be what the singer actually sang. In addition, changes in text can occur as other singers pick up the song, forgetting the lyrics, or changing them intentionally in ways that please them. One question in the “Coal Black Mattie” verse quoted above is whether the singer is singing the word “fair”, or the homonym “fare”. It is at least superficially possible that the author was referring to “Memphis’ worldly fare”, the food, drink, clothes and other merchandise of the big city. To someone from a place like Holly Springs, Mississippi, Memphis would be a world-class city. While that solution to the text seems logical, there are other facts that argue against it. The primary one would be that the phrase “worldly fare” would be a fairly sophisticated and poetic construction for early African-American blues lyrics. Of course it could have come over into blues from religious sermons or gospel songs and hymns, but no such hymns readily come to mind, and such a lyrical construction seems unlikely. Another possibility is that blues singers occasionally used the term “fair” or the related “fair-o” to refer to a sweetheart or girlfriend. (Both terms are probably derived from the phrase “fair one”). But the grammatical construction of the verse we are considering rules that out as well. The phrase “Goin’ to Memphis’ worldly fair” clearly suggests a place rather than a person, and “Baby” is distinguished from “fair” by the lyrics stating that she is “at” the “worldly fair.” In the light of the best evidence, it would seem that the lyrics can only be referring to an exposition or a festival of some sort.
The 1904 St. Louis World’s Fair
One possibility is that the lyrics are referring to the St. Louis World’s Fair, which occurred early in the blues era, and would have been the nearest such fair to North Mississippi. World’s Fairs had been staged earlier in the United States, one in New Orleans in 1884, and another in Chicago in 1893. But the New Orleans fair was too early to have had any impact on the music that would become blues, and while blues was undoubtedly developing and emerging by the time of the Chicago fair in 1893, there is no evidence that it had made its way up north yet. The St. Louis fair was the talk of the country in 1904, and even gave birth to a dance called the World’s Fair. This dance was mentioned in conjunction with two other Black dances of the era, the Bombashay (probably a corruption of the Creole “bambouche” meaning “a dance”) and the Passemala, all of which were well known on Memphis’ Beale Street. The obvious problem with this theory is that the song mentions “Memphis’ worldly fair”, not St. Louis’. Perhaps the composer felt that “Memphis” fit the flow of the melody better than “St. Louis”. And of course, Memphis was the big city to those who lived in North Mississippi.
The 1911 Tri-State Colored Fair
Another possibility is that the reference is to the Tri-State Colored Fair, a large fair held on the fairgrounds in Memphis across the railroad tracks from Orange Mound, beginning in 1911. There was also a white Tri-State Fair, but Black Memphis businessmen had formed the Black equivalent as a response to discrimination and limitations placed upon Black Memphians at the “white” fair. This separate fair for Black citizens continued until 1959, retaining the Tri-State name even after the predominantly-white fair had renamed itself the Mid-South Fair in 1929. This fair was massive in scope, and featured not only agriculture exhibits, but also beauty contests and band performances. Although it was not by any stretch a “World’s Fair”, it might have seemed so to someone from rural Mississippi.
The 1919 Memphis Centennial Celebrations
Yet another possible answer was the massive celebrations that the City of Memphis organized for its Centennial in 1919. The events ranged over an entire week, and included parades, pageants, fireworks and an industrial exposition. A cantata for choir and orchestra called Song of Memphis was commissioned from the composer Creighton Allen and performed during the week of festivities. Perhaps no event in the city’s history more resembled a World’s Fair than this one, and so it might have made an impression on the author.
While we will never likely be able to pin down the exact fair that inspired the lyrics of “Coal Black Mattie”, the point is the same. The narrator has apparently put down the dark-skinned Mattie for the “cherry red” woman that is at the “worldly fair” in Memphis. And the likely events help us peg the probable date of the song’s composition to a period from 1904 to 1919, making “Coal Black Mattie” likely one of the earliest blues songs to emerge. More amazing is that the song is still performed today, and shows no signs of waning popularity.
In previous posts here at The Frontline, I have discussed the importance of Black fife-and-drum music, both as an African cultural survival among Blacks in America, and also as a form of pre-Blues music, part of the building blocks that came to make up the music we call blues. Despite growing publicity and efforts at preservation, the Black fife-and-drum tradition is remarkably fragile, existing primarily today only in two rural Mississippi counties, Tate and Panola. For those with an interest in this music, the primary event where it can be witnessed (for it is as much a visual spectacle as a musical form) is the annual Otha Turner Picnic, held in the remote community of Gravel Springs east of Senatobia, Mississippi. Usually held on Labor Day weekend, or occasionally the weekend before it, the Otha Turner Picnic began as a small family gathering at Otha’s house on the O. B. McClinton Road. Otha and other fife-and-drum musicians such as Napoleon Strickland, Sid Hemphill and R. L. Boyce were frequent participants, and some line-up of these men appeared at the first New Orleans Jazz and Heritage Festival in 1970, billed as the “Como Fife and Drum Band”. Over the years the picnic grew, and now run by Otha’s granddaughter Sharde Thomas, has become a two-day festival of blues (and occasionally rock) musicians, and a $5 admission is now charged. But there is still barbecued goat, unexpected appearances from musicians like Luther Dickinson of the North Mississippi All-stars, and of course, plenty of fife-and-drum music as the Rising Star Fife and Drum Band parades through the crowd between stage acts.This year’s first night featured such performers as Memphis blues/folk singer Moses Crouch, Hill Country blues/rock band the Eric Deaton Trio from Water Valley, Luther Dickinson from the North Mississippi All-Stars (whose drummer is Sharde Thomas), and Dr. David Evans, the eminent musicologist who is also a first-rate blues performer in the archaic styles of the 1920’s and 1930’s country blues. But it is the powerful, hypnotic drumming that sets the Otha Turner Picnic apart from other blues festivals, even those in the Hill Country of Mississippi. On such hallowed ground, the snare and bass drum patterns invoke trance, and the fife calls to remembrance an African past. Sharde Thomas amplifies the connection between Mississippi and Africa when she exchanges the fife for a djembe drum, which she plays with her drum squad. As the night gets later, dancers fill up the space near the drummers, some them exhorting the young men on the drums to “beat that thing”, and whooping with delight. Although the music is more raw and basic, the scene is reminiscent of a New Orleans second-line.
Outside the gate, another festival is in progress, a sort of Gravel Springs block party, full of young people, custom cars, motorcycles and rap music. If the atmosphere inside the gates is old-school, that outside is like a rural version of Freaknik. Although there are never any major problems, the young people’s festival makes coming and going to and from the picnic somewhat difficult. All the same, the Otha Turner Picnic is a must-see event for anyone interested in Black music and folklore.
During the summer, Hill Country blues fans flock every Sunday evening to Foxfire Ranch near Waterford, Mississippi for weekly performances of the genre’s best musicians under the Blues Pavilion, and Sunday, August 7 was a truly special occasion featuring one of the last living legends of the Hill Country, R. L. Boyce from Como. Boyce was assisted by a number of guest musicians, including one of Junior Kimbrough’s grandsons, Cameron Kimbrough on drums and vocals, J. J. Wilburn on drums (who has played with Robert Kimbrough and Duwayne Burnside), G-Cutter on guitar, and Monsieur Jeffrey Evans of ’68 Comeback on guitar. Cameron Kimbrough’s mother Joyce Jones sang a rousing version of her song “Poor Black Man”, and Jeffrey Evans and drummer Ross Johnson performed several songs from their repertoire, including “The Roadrunner” and Jim Reeve’s “He’ll Have To Go” while R. L. Boyce took a break. Finally, before the end of the night, Robert Kimbrough came on stage to perform his song “The Girl Is Gone”. It was a memorable night of classic Hill Country blues and rock and roll.