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African American moments in rock and roll history, Part 4 –

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Sister Rosetta Tharpe’s 1944 release “Down by the Riverside” was selected for the National Recording Registry of the U.S. Library of Congress in 2004.

BY FRANK DROUZAS, Staff Writer

From blues to boogie-woogie, from jazz to soul, from R&B to rap, there is no question that African Americans have left their stamp in almost every musical genre (if they didn’t outright invent it!), and this includes rock and roll.

These are a few of the many historical moments in which Black musicians played a crucial role in the world of rock and American pop culture.

The grande dame of rock plugs in

As someone who had mastered the guitar by age six, Sister Rosetta Tharpe once claimed: “No man can play like me. I play better than a man.” As her string of influential songs from a long, fruitful career would prove, this was no empty braggadocio by one of the first women to play electric guitar.

Considered a child prodigy in Cotton Plant, Ark., Tharpe would sing and play guitar alongside her mother, Katie Bell Nubin, in gospel concerts all around the South and joined her mother in performing at church conventions as part of an evangelical troupe by 1921.

Later after a move to Chicago and then to New York, Tharpe’s talent earned her a stint with Lucky Millander’s Orchestra and a spot at the famed Cotton Club. With the orchestra, Tharpe played gospel and secular songs, and in 1938, at 23, she recorded her first sides, including “That’s All” and “Rock Me,” which would become her first hit.

Her unique blend of spiritual lyrics, fluid guitar licks and rhythmic accompaniment made her a one-of-a-kind innovator of pop gospel and a precursor to the rock and roll sound. Infusing energy and elan into her songs — her powerful mezzo-soprano voice didn’t hurt, either — she was also among the pioneers in using distortion on her electric guitar, laying the groundwork for electric blues and, ultimately, rock.

In time, many would point to Tharpe, who would be labeled the “Godmother of Rock and Roll,” as a resounding influence. Listen to her song “This Train,” and you can hear Little Walter’s 1955 number-one R&B hit “My Babe.” Listen to the opening of “The Lord Followed Me,” and you can hear pretty much every riff Chuck Berry ever played, all at once. Tharpe helped shape the sound of the next generation, which included upstarts like Elvis Presley, Johnny Cash, Jerry Lee Lewis and Carl Perkins, and she did it her own way — that is, playing like a girl.

In a long overdue honor, Tharpe was inducted into the Rock and Roll Hall of Fame in 2018.

Billy Ward and his Dominoes clock in

Boasts of prowess (and stamina) in the bedroom are nothing new in the world of rock and roll, but when Billy Ward and his Dominoes put out their single “Sixty Minute Man,” they may have beaten everyone to the punch, so to speak.

Billy Ward and his Dominoes was formed by Ward while he was a vocal coach and part-time arranger in New York in the early 1950s.

The group, formed by Ward while he was a vocal coach and part-time arranger in New York in the early 1950s, included silky-voiced tenor Clyde McPhatter, who would go on to stardom of his own. But it was the deep-voiced Bill Brown that seductively sang the lead on this 1951 single.

Over tasty, teasing guitar licks and McPhatter’s soulful backing vocals, Brown brags to the ladies that he’ll “rock ’em, roll ’em all night long,” and with his smooth and cocksure delivery, there is zero mystery as to what he means with the euphemism.

 

Lovin’ Dan — the narrator’s name in this tune — goes on to break down his agenda di amore, which includes 15 minutes of “kissin,’” 15 minutes of “teasin’” and 15 minutes of “squeezin.’” The crowning moment comes when Brown sings that he will spend the final 15 minutes “blowin’ my top,” a single-entendre if there ever were one.

 

With his machismo at stratospheric levels, Lovin’ Dan croons that if the ladies don’t believe him, they should take his hand, and when he finally lets them go, they’ll cry: “Oh, yes! He’s a sixty-minute man!” 

The raunchy single broke into the R&B charts and shot to the top, remaining for 14 weeks. And then it did something R&B tunes of those days rarely did — it crossed over to the coveted pop charts, where it reached #17. “Sixty Minute Man” was an innovative blending of gospel and R&B. Yet, the bouncy tune emphasized the second and fourth beats, so it can lay a reasonable claim the title of the first rock and roll song — if nothing else, it was one of the first songs to even mention the term “rock and roll.” But more importantly, it brazenly pushed (boy, did it ever!) the limits of what was acceptable in 1950s strait-laced America and ultimately appealed to Black and white audiences alike.

The group recorded a tongue-in-cheek follow-up in 1955 with a tired-out version of “Old Dan” lamenting his “blown-out fuse” in the lyrics, titled “Can’t Do Sixty No More.”

Sugar Blue goes busking underground, comes up big

Sugar Blue (James Whiting) is probably best known for playing with the Rolling Stones.

Talk about being in the right place at the right time.

A gifted harmonica player from Harlem, James Whiting began his career as a street musician and session man in the mid-1970s before deciding to take his talents abroad to Europe. One day while performing in the Metro subway in Paris, Whiting — who had adopted the more colorful stage name Sugar Blue — caught one doozie of a break.

The story goes that someone who was close to a certain rock band heard Whiting’s wizardry with his blues harp and was so impressed that he decided there could be a place for the young virtuoso on the group’s upcoming album.

The band turned out to be none other than the Rolling Stones, and the album was their 1978 effort “Some Girls,” which they were recording in the City of Light at the time. It was on the record’s disco-flavored lead-off song “Miss You,” about a lovesick man “shuffling through the streets” and longing for his woman that Sugar Blue made his mark.

Bending, molding, and massaging the mournful notes from his harmonica, he unleashed the perfect bluesy blend of wistfulness and desire to match the sultry yet yearning vocals of Mick Jagger. Wandering Central Park, singing after dark? Seeping all alone, hanging on the phone? The sweet notes that pour from Sugar Blue’s harp say it all with doleful eloquence.

Making the most out of being admitted into the Stones’ inner circle, Sugar Blue not only appeared on a couple of the group’s subsequent albums but performed with them on multiple occasions. He has also played alongside other heavyweights such as blues legend Willie Dixon, folk-rock icon Bob Dylan and the unclassifiable Frank Zappa. He has released his own albums featuring his modern blues style.

But he’ll probably always be best remembered for infusing his soulful touch into a song that would become a number-one hit by one of the world’s greatest rock groups.

Not a bad break for a kid showing off his chops in the subway.

Death punks out

The Detroit band Death, comprised of brothers Bobby, David and Dannis Hackney, began life as a funk group in the early 1970s called Rock Fire Funk Express. After attending concerts by hard rocking acts like the Who and Alice Cooper, they decided to turn up the volume and switch to rock, which set them apart from other all-Black groups at the time. In 1974 they changed their name to Death as an homage to their father after he had died in an accident.

The Detroit band Death, comprised of brothers Bobby, David and Dannis Hackney, began life as a funk group in the early 1970s.

The heavy, angry chords of David’s guitar, the relentless assault of Dannis’s drums, and the urgency of Bobby’s rapid-fire vocals made Death arguably the first punk band, period. This is most evident in their song “Politicians In My Eyes,” with its intense, angry fusion of funk, rap, and rock.

The song is supercharged with angst and lays down some solid groundwork for future punk rockers to emulate. “It’s like a race to the top because they want to be boss | They don’t care who they step on as long as they get along,” Bobby sings in his take-no-prisoners attack on politicians and their indifference when they “hear the people cry.”

The Hackney brothers recorded seven songs at Detroit’s United Sound Studios in 1975. hey were going to record a dozen, but according to the band, Clive Davis, who funded the sessions, ultimately retracted his support when Death refused to change the band’s name to something more palatable.

The following year they released “Politicians In My Eyes” on their label Tryangle Records, but only 500 units were issued. The band dissolved in 1977 — by then, punk rock had exploded on both sides of the Atlantic — with relatively few people having even heard of this visionary band, much less experienced their trailblazing music.

A couple of Death songs surfaced online in the 2000s. It wasn’t until 2009 that Drag City Records finally released the United Sound sessions on vinyl and CD under the title “…For the Whole World to See,” featuring such blistering tracks as “Keep On Knocking,” “Rock-N-Roll Victim,” Freakin Out” and “Where Do We Go From Here???”

Following this release, Bobby’s sons Julian, Urian and Bobby, Jr. formed Rough Francis, a band that covered the songs of Death and introduced their father’s band to a new generation of punk rock lovers.

Living Colour kicks off a ‘Cult’

Hard rock and heavy metal had long been the domain of primarily white acts since hard rock and heavy metal began. But in 1988, an African-American band from New York City helped blow up that notion with their explosive debut album “Vivid.”

Living Colour was formed in New York City in 1984.

Guitarist Vernon Reid formed Living Colour in 1984 with a revolving door of members. Yet, it wasn’t until the permanent lineup of Reid, vocalist Corey Glover, bassist Muzz Skillings and drummer Will Calhoun fell into place that the band really gelled and burst onto the scene with “Vivid.”

The album includes a collection of fresh-sounding tracks that include everything from straight-up rock to funk metal to hardcore (there’s even a revved-up reworking of the Talking Heads’ song “Memories Can’t Wait”) was lauded by critics as one of the best hard rock records of the 1980s.

The album’s devastating opening punch, “Cult of Personality,” featured one of the most recognizable riffs by anybody, ever. Reid’s buzz saw guitar comes tearing in and maintains an insanely relentless pace, pursued all over the place by booming drums and a thumping bass.

Glover sings not only about the huge followings political figures can attract, good or evil — Mussolini and Kennedy are mentioned in the same line while Stalin and Gandhi are paired together in another — but anything in our culture that can sway our minds and psyches: “I sell the things you need to be | I’m the smiling face on your TV | Oh, I’m the cult of personality.” 

This turbo-charged single rose to #13 on the Billboard Hot 100, #9 on the Billboard Alum Rock Tracks chart and won the Grammy Award for Best Hard Rock Performance. The song’s video scored the MTV Music Video Award for Best Group Video and MTV Music Video Award for Best New Artist, showing that an all-Black group could rock with the best head-banging bands.



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Raheem Fitzgerald discusses his intimate portraits at The Factory on Feb. 29 –

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Don’t miss St. Pete native Raheem Fitzgerald in conversation with The Factory’s Liz Dimmit this Thursday, Feb. 29, from 5:30-7 p.m. at The Factory, 2606 Fairfield Ave. S, in St. Pete. 

BY J.A. JONES | Staff Writer

ST PETERSBURG – Raheem Fitzgerald’s portraits startle with the emotional information each piece emotes.

“It’s in the eyes,” intoned his cousin Juan DaCosta. “The way they look at you.”

Fitzgerald has been a curator at The Factory in St. Pete for several years, bringing several art shows and music events to the space. “Re:Definition” is his first solo show in the space.

The description for “Re:Definition” notes that it presents Fitzgerald’s unfolding studies into art history and the Black experience. His work forms a continuum with the expressive figurative painting and politically engaged works of European and Black American artists.

Ice Cold, 2024 Raheem Fitzgerald

A St. Pete native who spent a chunk of his childhood in Atlanta, Fitzgerald returned in 2016 and has been an active member of the creative community. His evolution has included being a digital creator, DJ and founder of NHO, a lifestyle company created by himself and three friends outside a Starbucks in Atlanta.

He described his journey as embracing the artistic life with intentional decisions about everything from his singular hairstyle and demeanor — black and white images of Harry Belafonte and Sammy Davis, Jr. may offer a clue to his signature, somewhat retro clothing style of a white tee with fitted, slightly above the ankle jeans.

He’s also happy to credit the “artful tradition that preceded him,” which, according to his writing, “ultimately model a grander vision for himself and society. His work allows us to indulge in his belief in the idea of the masterpiece as an achievable aesthetic pursuit at a time when most have become disillusioned with the implication that the current economic and social order represents any semblance of a meritocracy.”

While his journey to find inspiration while presenting himself as an “icon” may be informed by named movements, he gives a nod to the Fauvists of 1920s France. His ongoing evolution as a painter ensures that his ultimate creations are self-determined. One of the artists involved in creating the “Black History Matters” mural in front of the Woodson (his was the first “T” in Matters), the bio for “Re:Definition”  notes that Fitzgerald is “looking to ‘redefine’ traditional subjects and reconstruct painting for his own purposes.”

Black Carmelina, 2024 Raheem Fitzgerald

While many of his works are strictly portraits of unnamed individuals whom Fitzgerald brings to life with rich, dark shades and haunting gazes, his interest in social and historical periods of unrest is also evident.

His examination of our fractured democracy undergirds his both whimsical and heavy painting “America Responding to War.” Painted in early 2023, after a trip to New York’s Modern Museum of Art, Fitzgerald explained, “It’s about, you know, being Black in America and like having to kind of keep it together when there’s like, excuse my language, really fucked up stuff happening around you. Those Ballerinas are dancing around a painting called The Charnel House by Pablo Picasso that features a pile of dead bodies; I went to the MoMA, and then I came back home and painted that. It’s what I think a lot of people can relate to; whether you’re Black or white, you got to keep it together in the face of some stuff that really ain’t easy. “

Another painting, “Black Congress,” is his rendering of images of the Black Panther Party for Self-Defense.

Aware of his increasing abilities and craft development, Fitzgerald has considered taking training at an MFA program. He admitted that his interest is “mostly just wanting to pursue higher education. It’s funny when I said that, you know, I think a lot of people in my family were like, ‘Wow.’  My grandma said, ‘Wow, I’m so happy to hear this,’ and my mom … always knew which kind of kid I was going to be.”

Les Femme Asisse, 2024 Raheem Fitzgerald

While he may shrug off the urge to go to school for painting to make his family proud, it’s also evident that Fitzgerald is a serious painter who desires to take his raw talent to a level that will have his work in international museums. When asked how he’s moved beyond the work of a young artist who is still relying on digital tools to do work, he’s cautious about judging; instead, he attributes it to consistent work.

To his mind, his abilities are the natural product of constant woodshedding. “[I] couldn’t say, “I’m a basketball player — when LeBron James goes to the gym every day. So, I think it just comes from the fact that I do this a lot … That’s why it looks different, or that’s why it occurs differently. Probably.”

His hard work and time spent indicate that Fitzgerald is going places; another sign is his curiosity about what makes other great artists tick and his awareness that it is more than technique.

For him, learning about painting is also “studying painters and the techniques they use to produce their work; the rooms they hang out in; the conversations they had with their peers. That’s more so what I mean. It’s like painting is about the actual putting the liquid and then letting it dry into a solid onto a surface, you know, but it’s also about just other things.”

Raheem’s evolution as an artist can be seen on Instagram, where he shares his work under the handle @abstractpoet.

You can see him talk about his work in person with The Factory’s Liz Dimmit this Thursday, Feb. 29, from 5:30-7 p.m. at The Factory, 2606 Fairfield Ave. S. In partnership with the Fairgrounds St. Pete, attendees at the talk will receive discounted tickets to the Fairgrounds, which features new exhibits.

“Re:Definition” runs through March 10. Click here for more information.



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Toms, coons and mammies reimagined at the Woodson –

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Patrick Jackson, (left), manager of education and outreach at the Woodson Museum and curator Dr. Cody L. ‘Spec’ Clark discussing the artifacts in the ‘Resilience & Revolution: An Immersion of Black Americana’ collection.

BY FRANK DROUZAS | Staff Writer

ST. PETERSBURG — Dr. Cody Clark stopped by the Woodson African American Museum of Florida on Feb. 10 to discuss his exhibit, “Resilience & Revolution: An Immersion of Black Americana,” co-curated by Montague Collection, an exhibition company dedicated to illuminating the richness and complexity of African American history through visual arts.

Clark was the program counselor for Gibbs High School’s Pinellas County Center for the Arts for more than 35 years and has been building his collection for over two decades.

Clark explained there is a distinction between Black Americana and Jim Crow art. As Jim Crow memorabilia thrived between the 1880s and the 1960s, it was created by whites and depicted exaggerated stereotypes of African Americans, such as the female “mammy,” a male “brute caricature” or the grinning young “pickaninny.”

Visit the Woodson and take a step back in time to the Jim Crow era, where you’ll explore the stark realities of discrimination.

“They are not designed by African-American people, and they are not really about our lives,” he said. “They are what the whites thought would be oppressive to African Americans.”

Black Americana includes art created by Black people or artists counseled by Black people. Clark said some believe even today that racism isn’t an issue, yet “when you look at something that has occurred in the making of thousands of these pieces … you can see the insidious work that such a thing can cause, especially in large numbers and especially in homes daily.”

Clark found most of his pieces in thrift stores and yard sales, while some of the more valuable ones came from antique shops. He pointed out that the pieces attracted his attention because while the message they send about a people is evil, they are genius in their effectiveness of what they have caused.

Before acquiring a piece, he asks himself: “What is it telling me beyond its horribleness? What is it telling me beyond its intent? What are the unintended consequences of looking in their faces?”

Clark has displayed his collection in Florida and Georgia, and it has been chiefly in front of a white audience, Clark admitted.

During the Jim Crow period, African Americans were confronted by institutional discrimination and acts of individual discrimination and generally treated as second-class citizens.

As an educator, he displayed some of these pieces in his office and discovered that his Black students didn’t experience as much discomfort with them as did white students and white faculty members.

“The Black students were able to understand a collection like this once explained,” he said.

In his experience, Clark said that white people often become nervous when the subject of racism is brought up. He said they don’t realize they’re in the fight, but they are.

“You have to be involved in the solutions of what racism is about,” Clark asserted.

He revealed that white people have given him some of these pieces, in essence, trying to unburden themselves of them.

“They had them and are afraid of them, so they believe me to be a safe place to give them. I can understand why they’re nervous, but they also believe they’re history,” Clark explained.

There have been Black people upset by his collection. Clark knows some who have acquired such items to destroy them. White people, on the other hand, don’t want to even think about their existence at all — both viewpoints are too extreme for learning purposes, he averred.

“If you don’t really look at how this could happen, you will not understand how we got here,” Clark said. “And you certainly won’t know the proper, effective ways of solving the future.”

We must acknowledge the past and must do better to understand the difference between saying or doing a racist thing and comprehending the system of racism, he affirmed,

“You can get over someone calling you the n-word,” Clark said, “but when you are caught in a system, and you really don’t know how to break that system, that’s a problem. All of us are in it.”

Touching upon the specific items, he referred to the well-known image of Aunt Jemima as the “queen” of them all. He said she feeds people, and children will not go hungry when you see her around. Figures such as this are in our lives, Clark noted, adding that he knew some white women who were “Jemimas,” who did not feed him with food but with advice and direction in life.

“Look out for the Aunt Jemimas in your own life and what they do,” he said. How were you fed? Real good food or not so good? Some of us have had to shake loose of some of what you were fed.”

Aunt Jemima with her husband, Uncle Mose.

Indicating a depiction of Uncle Mose, whose name was changed from Uncle Rastus to avoid confusion with the Cream of Wheat character; he was the husband of Aunt Jemima. Clark noted that he appeared smiling with his hat in his hand, as though he wouldn’t harm a flea, but he is really absorbing information to relay.

“He’s right there listening, paying attention,” he explained. “Not loud. Some of us have had to learn to be Uncle Mose on the inside and how to take back the information. Who is that in your life, Black or white or other ones that can quietly speak the truth to you without the bravado, without the noise, but be just as effective?”

The oldest piece, the “topsy-turvy doll,” likely made by the enslaved for whites before the Civil War, could switch its appearance from a Black girl to a white girl when turned inside out.

Dr. Cody Clark likened the topsy-turvy doll to today’s code-switching.

“There’s not a Black person in this room that doesn’t know what code-switching is about. There are times when, because you are not being met with your true self, you will have to turn into that,” he said, pointing to the doll. “Your language must change; your actions must change because the larger community — the white community — won’t understand you. You can’t get that job if you don’t know how to switch and bring it back when you come home.”

Another doll in his collection from the 1960s was of a Black girl but with “white” characteristics, notably in the style of the hair and shape of the face and nose.

Over the years, African Americans became more educated, but it had unintended consequences, he noted.

“The more educated African Americans become, the more we shoulder the work in trying to make whites comfortable with us so that we are more digestible,” Clark said.

He encouraged whites to be more active in understanding what life is like for African Americans on a daily basis, even suggesting they attend a Black church to “be the uncomfortable one surrounded around Black people and see how you feel about it and learn what that’s like.”

On Tuesdays and Thursdays after 1 p.m. through the end of the month, you can gain insight on the collection from Dr. Clark himself at the Woodson, and on Feb. 29 at 6 p.m., don’t miss the closing reception of “Resilience & Revolution,” featuring Dr. Clark, as well as Clinton Byrd and Cedric Jones of the Montague Collection.

The Woodson African American Museum of Florida is located at 2240 9th Ave. S, St. Petersburg.

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An Immersion of Black Americana’ at The Woodson Feb. 10 –

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Join Dr. Cody Clark for the ‘Resilience & Revolution: An Immersion of Black Americana’ on Saturday, Feb. 10, from 5-8 p.m. 

ST. PETERSBURG – The “Resilience & Revolution: An Immersion of Black Americana” exhibit, now on display at The Woodson African American Museum of Florida, is a thought-provoking and immersive experience co-curated by The Montague Collection and Dr. Cody Clark.

The exhibition will captivate visitors by delving into the rich tapestry of African-American history and culture. The “Resilience & Revolution” is a beacon of hope, knowledge, and understanding, challenging stereotypes and celebrating the resilience and contributions of African Americans.

Visit the Woodson this Saturday, Feb. 10, from 5-8 p.m. to hear co-curator Dr. Clark as he speaks about the artifacts in the collection. Coinciding with the Second Saturday ArtWalk, the reception will allow guests to view African Americans’ relentless pursuit of justice and equality during this period through ephemera, memorabilia, and narrative.

About The Montague Collection

The Montague Collection stands as a distinguished bespoke exhibition company dedicated to illuminating the richness and complexity of African-American history through the compelling medium of visual arts. With unwavering commitment and profound reverence, we curate exhibitions that pay homage to African Americans’ vibrant legacy and profound contributions, fostering cultural understanding and inspiring a more inclusive world.

About Dr. Cody Clark

Dr. Cody L. “Spec” Clark has had a long-standing career of over 35 years with the renowned arts magnet program at Gibbs High School as the program counselor of fine and performing arts. He was educated in Georgia and completed his bachelor’s degree in psychology at LaGrange College in LaGrange, Ga.

He completed both his master’s degree and his specialist degree in counseling education at the University of South Florida in Tampa. In 2003, he finished his doctoral degree in Children, Youth, and Family counseling services at Nova Southeastern University in Ft. Lauderdale. Clark specialized in African-American youth in the visual and performing arts.

Resilience & Revolution: An Immersion of Black Americana is on display through March 1.



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