“Mardi Gras” to most Americans conjures up images of crowds on Bourbon Street and girls pulling up their dresses in the hopes that someone will throw them beads. But the real Mardi Gras in New Orleans takes place far away from the French Quarter, where actually no parades take place on Lundi Gras or Mardi Gras. Most of the bigger parades occur uptown along St. Charles Avenue, but even that is not to be compared with the holiday that occurs in the city’s Black neighborhoods along the backstreets. There the day begins with groups of youths in macabre costume known as the Skeleton Men, and groups of women called the Baby Dolls, who are followed by the Black Indian tribes, whose elaborate suits are true works of art. Accompanied by drummers, these tribes march through the neighborhoods, challenging other tribes to a competition ritual involving dance and bravado.
Although the tribes are usually accompanied only by drums and tambourines, this year the Black Mohawks had hired the To Be Continued Brass Band to accompany them on the holiday, and they met at Verret’s Lounge on Washington Avenue to begin the day. As is usually true on Mardi Gras day, the weather was warm and pleasant, with a blue sky and plenty of sun, and quite a few of the different tribes and their drummers were out in the Third Ward where much Black Indian activity takes place.
Later the TBC Band made their way to a private house party uptown, where they had been hired to play in the backyard, which featured an outdoor bar and deck. When that was over, my friend Darren Towns and his family and I headed to the New Orleans Hamburger and Seafood Company in Terrytown, one of the few restaurants to actually be open on Mardi Gras Day. The fried seafood turned out to be really good, and I ended the holiday as I usually do each year, pleasantly tired from a day of parading and fun.
The gangs of Black Indians (sometimes called Mardi Gras Indians) who appear in elaborate costumes on the streets of New Orleans on Mardi Gras, St. Joseph’s Night and the uptown and downtown Super Sundays are one of America’s most unusual and interesting cultural phenomenons. Although the term “Indian” would suggest a Native American frame of reference, the beautifully-decorated outfits have far more in common with African or Caribbean practices, as do the chants and percussion music used to accompany the gangs as they proceed down backstreets. Nobody is quite certain even how the tradition began; some accounts attribute it to a visit of Buffalo Bill’s Wild West Show to New Orleans in the 1880s. Certainly the first references to Black Indian gangs appear in the 1890s. But this theory fails to account for the similarity to Trinidadian practices, such as the Fancy Indian Mas (masque) and the stickfighting of the Canboulay (Cannes Brulee). Indeed early accounts of the Indians in New Orleans emphasized their penchant for violence. Confrontation between the gangs or tribes was not merely ritualized and danced as it is today, but was frequently bloody, and deaths were not unheard of, as in the Indian song “Corey Died on the Battlefield.” The use of drummed accompaniment certainly resembles the stickfighters’ practice in Trinidad, but the concept of chantwells, or singers who praised the various fighters does not seem to have made the journey to New Orleans. Instead, it is the gangs themselves and their Big Chiefs who praise their own bravery and their refusal to “bow down.” Whether New Orleans came by this tradition from Trinidad, or whether Trinidad came by it from New Orleans, or whether both spring from an African progenitor must remain conjecture at best.
Indian gangs exist in all working class Black neighborhoods of New Orleans, downtown, uptown, the Ninth Ward and the West Bank. However, it would seem that uptown has the largest numbers of gangs, and the corner of Second and Dryades in the Third Ward is a sort of ground zero for the Indian culture. On that corner is the Sportsman’s Lounge, headquarters for the Wild Magnolias, the first Black Indian group to make a record, and in the same block of Dryades is a place called Handa Wanda’s, where Indian practices are held in the months leading up to Mardi Gras. For anyone looking for Black Indians on Mardi Gras Day, this street corner is a good place to start.
But getting there from the St. Charles Avenue area poses a bit of a logistical nightmare on Mardi Gras Day. Parades result in road closures all over the city, and the only sure way to get through is on the interstates and freeways, and even they can become gridlocked as people try to go from parades uptown to things like Juvenile concerts downtown under the I-10 bridge. But I was fortunate enough to be able to get on the Pontchartrain Expressway with little problem, and by exiting on South Claiborne, work my way toward the area of uptown where I expected to find the gangs.
I wasn’t expecting to run into them as soon as I did however; Heading down First Street (as Second is one-way heading north) I ran into a traffic jam at Simon Bolivar, and I soon figured out why. Tribes of beautifully-dressed Indians were in the street with their drummers, and crowds had gathered. The gangs do not get the police escorts of the official parades, nor do they need them. They effectively block the streets on their own as they proceed, with drummers behind them, and crowds behind the drummers. The typical gang is accompanied by one or two bass drums, generally played in a horizontal position like snares, along with tenor drums, a cowbell, and occasionally a snare drum. Most tribes use a remarkably similar drum groove, which is sometimes called the “Indian beat.” This year, however, one of the gangs, the Black Hawk Hunters, had a brass-band-style snare and bass drummer. The effect was unusual, but the young men playing the drums were incredibly gifted. “I’m a fool on that snare drum,” the snare drummer said at a break in the action, and he could back it up with his sticks.
Finding a place to park along Simon Bolivar, I soon got behind one of the gangs, and followed them down into the Third Ward. Endlessly, different tribes appeared, signified by different brilliant color schemes coming down the street; one of these, the Comanche Hunters, had come all the way from the Lower Ninth Ward to uptown for the holiday. Eventually the center of attention shifted from Simon Bolivar to the Second and Dryades area around the Sportsman’s Lounge and Handa Wanda, which had opened for the occasion, selling food and beverage and restroom access, the latter of which was free for those who had purchased food or drink. In that area, I ran into the Golden Eagles, led by Big Chief Lawrence Boudreaux, undoubtedly a relative of the late Monk Boudreaux. The Golden Eagles had also made recordings, and this was the gang for which Joe Maize and Edward Jackson of the TBC Brass Band were playing drums.
When gangs approach each other, there is a ritual protocol by which they confront each other. Gangs send out ahead of themselves men called “spy boys” whose job is to report to the chief when they see another gang approaching. In the old days, the approaching confrontation could mean war, but nowadays, the chiefs will brag and boast at each other, and then they will dance-battle. Dance, boast and beautiful suits are today the way that Indians win or lose in battle. “I run through water and swim through mud,” bragged one big chief as he was confronting another on Dryades. Another said, “You’re beautiful, that I can’t deny, but everybody behind you gonna die.” In the old days, that might not have been an idle threat; today it is just part of the tradition. All the same, there are a lot of Black New Orleanians who do not like the Indians; some recall hearing of violent confrontations and deaths, or even witnessing them. Even today, they are not to be taken lightly; if they tell you to get out of the way, you should. This year, a big chief explained to a tourist “We don’t want you to get hit accidentally as we go into the hole,” the “hole” being a clearing amongst the crowd of onlookers.
I could have stayed out there all day until evening, and most years I would have. But my friends in the TBC Brass Band had a show at a house remarkably close to where I had parked on Simon Bolivar, and as the time approached for their show, I began to walk back up to the location. I was thoroughly tired, but in a pleasant sort of way.
Lundi Gras is really a holiday in New Orleans, with schools and some businesses closed, and a lot of people off work. My friend Darren Towns, his wife, his four daughters and I all headed across the Huey P. Long bridge fairly early in the morning to the Elmwood neighborhood in Jefferson Parish to a new restaurant called Sunny Side Up. It wasn’t a fancy place, but it had really good food, and the kids particularly enjoyed it.
The parades were not until the evening, and we missed the first one, but Orpheus started later, and we managed to find parking south of St. Charles Avenue near Sixth Street. I had heard a great marching band as I walked up to the parade route, but I didn’t know who it was. When I caught up with Darren and his dad at the parade route, I learned I had missed Jackson State’s Sonic Boom of the South. Stillman College and Coahoma Community College bands were two of the first to go past after I arrived, and the darkness was illuminated by brilliant-lit and colored floats, as well as the traditional flambeaux carried by young men which used to be part of all Mardi Gras parades. While the floats interested the younger kids, the interest for Darren, his dad and myself were the marching bands. Despite the obvious differences between marching band and brass band styles and cultures, New Orleans is a city of serious “band heads,” as they are known, and most of the city’s better brass band musicians began their musical careers in school bands, some of which are now famous. Bands from St. Augustine, Marion Abramson, Edna Karr and Landry Walker were among those marching in Orpheus on Monday night. Despite being focused on the bands, I managed to catch some beads, but one thing that was not very much fun was getting hit below the left eye by a cup thrown from a float. Even though I was standing a considerable distance from the float, the cup struck me hard, and led to soreness and swelling below the eye. Darren managed to get the cup, which was emblazoned with Orpheus 2020, and gave it to me, even though I was not at all sure that I wanted it! I later learned that float riders were supposed to hand the cups to people, not throw them.
All too soon, the parade was over, and although we had talked about going down to the Central Business District for pizza at Tommy G’s Coal-Fired Pizza, that was near the end of the parade route, and we thought better of it. Instead, we headed the opposite direction to Pizza Domenica, way uptown on Magazine Street, arriving just before they were scheduled to close. This restaurant makes a good mainstay during the Mardi Gras holidays, as they remain open normal hours, and cheerfully serve people coming from the parades. And the pizza is outstanding as well.
Afterwards, I had suggested to Darren that we go to Cafe du Monde in the Quarter for coffee and beignets, but he was tired. Instead, he informed me that a place called Coffee & in Marrero was open 24 hours a day and had coffee and beignets. So I stopped there and got a cafe au lait and an order of beignets. If they weren’t quite as good as the Cafe du Monde, they were certainly good enough, cost less, and were more convenient. I was surprised at how crowded the place was on the night before Mardi Gras, and it was nearly midnight, at which time Mardi Gras day would begin.
We were all thoroughly exhausted. Even after drinking cafe au lait, I had no problem drifting off to sleep.
Drum practice can be noisy, and in the early days of young people learning to play, whether snare drum or the set, parents demanded that they practice in the backyard, in the wood shed so as to not disturb the house. Over time, practicing became known as “hitting the woodshed” and eventually just “shedding.” Informal gatherings at which several drummers battled back and forth became known as “shed sessions” or “drum sheds.”
In the milieu of Black gospel music, where many musicians are largely self-taught, aside from possible mentoring by older musicians in the tradition, shed sessions gave young drummers an opportunity to practice in conjunction with other drummers and other musicians, and continue to be an important part of the way Black music styles are transmitted from older musicians to younger musicians outside of a formal classroom setting.
Sheds are also exciting, and a great deal of fun. Unfortunately, they are not generally advertised ahead of time, and often are spread only by word of mouth. Even if they are mentioned on social media, it is not always clear where they are being held. So when South Memphis’ K3 Studio Cafe announced something called the Start Playing Drum Shed on a Wednesday night, it was both exciting and somewhat unusual. With February 12 being a Wednesday night, and a cold, wet one at that, I was not sure just exactly how many people would attend.
To my shock, the tiny venue was filled within an hour of doors opening. There were four drumsets, and about three keyboards, and although I had come with the intent of watching and documenting with my phone, I ended up playing the Rhodes piano, and fortunately one of the drummers who was taking a break filmed while I played. That particular groove turned into a Prince-ish funk romp that I enjoyed immensely By that point we had three keyboard players, four drummers, two saxophonists and a bassist. I had supposed that this was the shed, but we soon learned that the actual shed would be after the workshop presented by Memphis drummer Chris Pat.
Chris has been impressing me for some time with his recorded solos on the Memphis Drum Shop channel. Although they are intended to sell drum sets or cymbals, they are well-composed musical solos in their own right and not just product demos. Pat is a versatile drummer who is at home in gospel or behind Christina Aguilera, and who has as good a sense of swing as any jazz drummer I ever heard. More impressively on this workshop occasion was his great advice to young drummers and his humility. He also played drums against three recorded tracks and was absolutely amazing.
At that point, it was 10 PM, and it was announced that the shed was going to begin in earnest. I had to work the next morning at 5 AM, so I was not able to stay. I suspect that it went on until the wee hours. Did I mention that there was also no admission charge?
When I woke up in West Monroe, the first thing I noticed was how extremely chilly it was, and that didn’t improve all that much as I drove over to Bayou Brew House for breakfast. The coffee house actually looked closed, but fortunately, it was open. Although I was the first customer, others trickled in as I was enjoying my meal, and my food was very good indeed.
The previous night in Grambling, I had noted the much smaller crowds than what I was used to seeing on previous homecomings, and that continued to be the case on Saturday morning. There were not nearly as many people lined along Main Street, not even by the Favrot Student Union and the McCall Dining Hall where in most years the bulk of the students gather. At least one factor might have been the chilly weather, but there was a palpable lack of enthusiasm as well. In addition, the parade was much shorter than previous years. Starting at 9 AM, it was over by 10, and there were not very many high school bands in it at all. In fact, there were none from Monroe at all, which I found shocking. The bands that did march included Lincoln Prep, which apparently is the old Grambling High School, Ferriday High School, Southwood High School from Shreveport, General Trass High School from Lake Providence, Madison High School from Tallulah, and Madison S. Palmer High School from Marks, Mississippi.
The four-hour window between the end of the parade and the kickoff of the football game led to me spending a lot of time in the bookstore, and then in the food court. But Grambling had evicted their former food service company and replaced them with Sodexho, and nearly everything in the food court was closed for construction. The exception was Pizza Hut, so I waited in line to get a pepperoni pizza, and it was fairly decent. Some of the band kids from the high schools had had the same idea. With plenty of time left to kill, I walked up into the Village to Black to the Basics bookstore, a reincarnation of a shop I remember in the early 1990s, and although I was interested in a book about the civil-rights era Deacons for Defense and Justice in Louisiana, I decided against buying it and walked back down to the student union.
Eventually, I made my way to the stadium. It was warm enough that I had come out of my jacket and hat, but around the stadium, I was shocked by the reduced numbers of tailgaters, compared to what I used to see. It appeared that the university had increased the fees both for parking and tailgating, and this may have been one reason, but throughout the day, I noticed smaller attendance at events than normal. But outside the band hall, the alumni drummers were playing cadences; this year was a commemoration of the legendary Grambling band director Conrad Hutchinson, and there had been nearly a week of events in his honor. As the World-Famed Tiger Marching Band marched into Eddie Robinson Stadium to the drummers’ cadence, I headed into the stadium as well.
Early on, it appeared as if Grambling’s band would have no rival, other than their own alumni band across the field. During Quarter Zero, as bandheads call it, Grambling came out playing not a march, as is typical, but rather a ragtime piece that I did not recognize. This year’s Tiger band was tight and impeccable in tune and tone. But at about the start of the second quarter, the Texas Southern University Ocean of Soul band marched into the stadium, and from that point, the two bands battled back and forth to a certain extent, although SWAC rules keep the bands from playing during football play.
Unfortunately, about halftime, the sun moved to the extent that the west side of the stadium where I was sitting was in shade, and it soon became downright cold. Despite the stadium being set down in a valley, the winds blew and made things much colder. After halftime, the Chocolate Thunder drumline from Grambling and the Funk Train drumline from Texas Southern battled back and forth with cadences across the field, but I was too far away to get great footage. I had hoped to capture the Fifth Quarter battle after the game, but my Iphone soon ran down to 3%, and my backup battery was also depleted, so I decided to leave out and head back to my car. As is usually the case, the late afternoon after the game resulted in the biggest crowds of the day, but even these seemed reduced this year, and there were few if any custom cars compared to the typical homecoming. Police were far more in evidence, too, and from a number of communities, including Hodge and Monroe. By the time I had reached the car, I was so chilled that I turned the heater on full blast.
One difference this year was that Grambling now has a supermarket in the new shopping center called Legends Square. But it was the most bizarre and truly spooky supermarket I had ever been in. Most of the shelves were nearly bare, and only a few were filled with products for sale. One employe was on duty, and I found nothing in the store that I wanted to purchase, so I returned to my car and headed back east toward Monroe.
The historically-Black college band tradition of the Southwestern Athletic Conference (SWAC) and the corps-style tradition of the University of Memphis are vastly different, and while Memphis often plays SWAC schools in basketball and other sports, it does not appear that they had ever played a SWAC-member college in football until this fall, when they played Southern University of Louisiana on September 1, in what amounted to a sort of early Southern Heritage Classic. Needless to say, the Liberty Bowl was full.
In the old days, such a band matchup would have been pointless, as Memphis could not have held their own against any SWAC band. As it is, the Mighty Sound of the South has started borrowing elements from the HBCU band tradition, including playing “I’m So Glad” after touchdowns, and including more current popular hits in their repertoire. Even so, although Memphis sounded clean and well-rehearsed, they also sounded truly small and puny against Southern’s much larger numbers. The Human Jukebox was able to blast the stadium with tremendous power, and still sounded in tune and relatively clean. Memphis surprised to some extent by playing a Willie Hutch tune (they certainly would not have done that in my day) and an Adele song. But they proved to be no match for the Human Jukebox.
After the game was over, Southern’s band played their school’s alma mater, which is a mandatory tradition for all historically-Black colleges after a football game. To my surprise, Memphis’ band played their school’s alma mater as well, something that does not usually happen in predominantly-white college bands after football games. Clearly Memphis seemed to have done some scouting of SWAC band traditions. But when Southern kicked off the traditional Fifth Quarter of band battling after the game with a rousing, upbeat tune, we looked over to see how Memphis was going to respond and they were gone, having left the stadium quickly after the final buzzer. Evidently, they wanted none of the competition, and Southern fans were quick to say that the Mighty Sound of the South made the right decision rather than face the musical beat-down that was coming their way. Still, it was a milestone in Memphis band history, and Memphis’ band didn’t look as bad against the Jukebox as they would have in 1989 or so.
Fife and drum music was once found in Black communities throughout the South, but by 1970, it was found only in Mississippi, Georgia and Tennessee, and by 1981, only in several Mississippi counties. With the recent retirement of Calvin Hurt of Panola County from playing,the Hurt Family Band seems to be a thing of the past, and there is really now only one Black fife and drum picnic in the United States, the GOAT Picnic sponsored by Sharde Thomas and the Rising Stars Fife and Drum Band, which nowadays takes place in Coldwater, Mississippi, after many years at Otha Turner’s farm near Gravel Springs.
This year, on Saturday, the event was hampered to some extent by storms and lightning, but there was enough breaks in the rain that the performers were able to come on stage, and there was a decent crowd outside the Northwest Shrine Club in Coldwater, which was the site of the festival this year. The evening opened with female blues singer Andrea Staten, who covered classic songs by Senatobia artist Jessie Mae Hemphill and longtime Como resident Mississippi Fred McDowell. She was followed by R. L. Boyce, who performed with an Australian blues musician named Dom Turner, who was visiting Mississippi,and with Kesha Burton from Brownsville, Tennessee on drums. Afterwards, the band 78 from Memphis came up to play a mix of originals and Hill Country standards.
Between the bands, Sharde Thomas brought out her Rising Stars Fife and Drum Band, and they marched through the crowd with fife and drum, attracting a group of dancers behind them. The second time the Rising Stars played, they marched onto the stage and were joined by Luther Dickinson of the North Mississippi Allstars. That impromptu jam session was memorable indeed.
Unfortunately at that point, the thunder and lightning that had been visible to the southwest started approaching nearer to the festival grounds. With bad weather eminent, and having to drive back to Brownsville and then Memphis, I left the event early.
Home Place Pastures was originally founded in 1869 or 1871, depending on the source, as a cotton plantation in the wilderness east of the railroad town of Como, Mississippi. It has belonged to several successive generations of the Bartlett family, with the most recent owners having decided to convert it from traditional agriculture to sustainable and organic beef, pork and lamb. The decision was an inspired one, and more and more restaurant menus in our region bear the legend “We proudly serve Home Place Pastures pork.” In addition to pasture-raised livestock, the Home Place has also served as a wedding venue at times. But once a year, it also becomes home to one of the Hill Country’s most important food and blues events, the Hill Country Boucherie and Blues Picnic.
The French word “boucherie” literally means a butcher’s shop, but the Hill Country Boucherie is actually a five-course meal prepared by nationally-renowned chefs. This year, items from 25 of the South’s best restaurants were available, and many people chose to camp on the grounds for the whole weekend. There was also a rock and hip-hop music festival on Friday night called Muscle Fest, which included the groundbreaking Memphis hip-hop artist Cities Aviv.
Nevertheless, for lovers of the Hill Country Blues, it is the blues picnic after the boucherie that is the main attraction. The Home Place Pastures is actually the perfect location for blues music, with a large pavilion suited to the purpose, and a retrofitted school bus with its front wall cut away to convert it into a movable stage. Fans have to sit on bales of hay, but that is half the fun, and the kids love playing on the larger haystacks that separate the fans from the artists-only area backstage.
For those who didn’t buy tickets to the boucherie, the Blues Picnic always has excellent pulled pork, and this year was no exception, except that they also had delicious brisket sandwiches, provided by Smoke Shop BBQ in Oxford.
As for the music, the evening began with the Como Mamas, singing a capella, but their voices were so strong that they easily carried the crowd. They were soon followed by R. L. Boyce, the elder statesman of Hill Country blues, who had just celebrated a birthday a few days before. Boyce, who often improvises lyrics as he goes, sang that he had said he wasn’t going to sing anymore, but evidently had changed his mind. His slow and languid “Jesus Is Going To Meet Me By The River Jordan” is a study in discipline, a humid aural landscape based on the plagal cadence at the end of hymns, a fitting soundtrack to sweltering summer days, kids playing on haystacks, or slow-moving creeks and bayous in the late afternoons. As his fellow musicians often attempt to pick up its pace, Boyce calmly but firmly re-establishes the slow tempo he demands. It is a sound unlike any other in the region.
Kenny Brown is another matter altogether, a disciple of both Mississippi Joe Callicott and R. L. Burnside, who picked up the electrified sound of the latter man’s last stylistic phase. Hill Country blues amplified and electrified becomes a kind of rock and roll, and Brown, along with compatriot Cedric Burnside, are the two best exponents of this style and sound, which has a large following in and around the Oxford area.
The Home Place Band, AKA the Como-Tions, is Marshall Bartlett’s own band. They generally make an appearance at each year’s boucherie, and occasionally at the GOAT Picnic sponsored by Sharde Thomas’ Rising Stars Fife and Drum Band. Although music is more a fun hobby than a vocation for them, they are actually quite good, and their “Hog Farmin’ Daddy” is a hilarious song that somewhat describes what Home Place Pastures is all about.
Sharde Thomas and the Rising Stars Fife and Drum Band were not on the published schedule, but nonetheless made a welcome appearance. Black fife and drum music is perhaps the earliest secular Black music in the Hill Country, and simply the right thing for a moonlight picnic near Como. The rhythms and polyrhythms demand action, and people get up to parade and dance and second-line around the grounds.
The headline performer of the evening was the Rev. John Wilkins, son of the late Robert Wilkins, of “Prodigal Son” fame. John is the pastor of Hunters Chapel Missionary Baptist Church, not far from the Home Place, and a major gospel music star in his own right. Playing a music that differs little from traditional Hill Country blues except for the lyrics has given Wilkins a forum that few other gospel artists could attain, for he plays many nights a year at festivals and even night clubs where he is often the only gospel act. Yet he never compromises his beliefs, or sings a secular song. One can only imagine how many blues fans, perhaps burdened with troubles or sorrows, have been comforted and perhaps encouraged by something the Rev. John Wilkins sang or said at precisely the right time. After reminding us that when God says we have to move, we have to move, he then reminded us that “You can’t hurry God” but He’s “right on time.” There was a final country band scheduled to go on stage after Wilkins, but there was really no better message to carry away from the Hill Country boucherie and blues picnic. God is always right on time.
San Francisco-based David Katznelson is the owner of Birdman Records, a really cool group of blues and roots labels, which includes subsidiary labels Birdmanophone and Sutro Park, but he once lived in Taylor, Mississippi, seven miles from the Ole Miss campus. Jane Rule, who lives in a big and historic home in Taylor, was mayor of Taylor for 12 years, and just about every year, on his birthday, she throws David Katznelson a party. But not just any kind of party- a veritable blues festival, with artists like Lightnin Malcolm, R. L. Boyce, Sharde Thomas and the Rising Star Fife and Drum Band and Luther Dickinson.
The last time R. L. Boyce played at the party in Taylor, it was marred by endless monsoon rains, and had to be moved onto Ms. Rule’s back porch. This year, although hot, the weather was perfect for a festival, and a much larger crowd turned out. There were barbecued ribs, and chicken, and grilled corn, as well as two cakes, one yellow and one chocolate. When we arrived, Ms. Rule was giving rides to the little kids on her golf cart, and Lightnin Malcolm and R. L. Boyce were on stage.
Later in the day, there was a performance of Sharde Thomas and the Rising Star Fife and Drum band, one of the last surviving fife and drum bands in America, and their performance brought a crowd of dancers out to move to the grooves, with the guest of honor, Mr. Katznelson, at the front.
The fife and drum band was followed by Luther Dickinson, a member of the North Mississippi All Stars and son of the late Memphis musician and producer Jim Dickinson. It was Luther who produced R. L. Boyce’s first album Ain’t The Man’s Alright for Katznelson’s Sutro Park label, and he gave an enthusiastic performance on this sunny Sunday afternoon.
After some remarks in honor of the birthday guest, the party got back underway, but much of the food and drink was gone, and the sun was beginning to go down. Sherena Boyce and I decided to leave and head back toward Senatobia. Taylor Grocery restaurant was open, but we were so full from the good food at the party that we didn’t think about eating any more food. At Oxford, we stopped for a frozen yogurt on the square at Ya Ya’s, and then headed on back home.
A while back, I had crossed paths on Facebook with the Rev. T. Ray Greer, pastor of Salem Missionary Baptist Church in the countryside just to the north of Mason, Tennessee in Tipton County. He was interested in the research that I and John Marshall were doing into the history of Mason, and so he reached out to invite us to come to a breakfast at his church, meet some of the older members, and perhaps gain new information into the history we were working on.
So on the Sunday morning after my journey to the state archives in Nashville, I drove out Austin Peay Highway, and made my way to the historic church, which was founded in 1868, although the current building was built in 1913. There was a huge quantity of cars outside, and my friend John Marshall was already there when I arrived.
Inside, we were warmly welcomed, and there was coffee and breakfast. John Marshall had brought a copy of the church’s deed, which he had copied from the county courthouse in Covington, and he was sitting and talking with a woman that was said to be 94 years old.
After breakfast, there was a rousing and joyful service, with a choir, and a drummer and a keyboard player. Although the congregation was fairly small, the members filled the stage area in front of the pulpit with all kinds of donated food goods for the needy and poor of the Mason area. When it was time for the offering, the keyboard player took a break, and to my surprise, a young man sang a song accompanied only by the drummer, who impressed me with his funky playing style.
Then it was time for John Marshall to get up and make his historical presentation. He outlined what he knew of the church’s history and property boundaries, and named many of the notable families that had helped to found the church, He also discussed the Salem School, which had been across the road from the current church.
Afterwards, I made a brief presentation regarding my research into Black fife and drum music in the Mason area. I mentioned the horse races at Booster Pete’s on the Tabernacle Road, and the Broadnax Brothers Fife and Drum Band, and a few people in the church recalled what I was talking about. I ended up leaving with about three phone numbers of people that might be willing to be interviewed on the subject of the horse races, trade days, fife and drum bands and picnics, and then headed back to Memphis.
