From the Library of Congress in Washington, D.C. Our homegrown concerts, it's a time for the American Folklife Center to record the very best of traditional music and dance for our collections, but it's also a time to honor and support the arts. administrators and folklorists of every state who work so hard to document in their own state, find and support the folk artists that are brought here. And so, and I did want to say that we want to to welcome today, we've got some staffers in the audience from Senator Chambliss's office, who is from Georgia, and they're very well versed in and know the artists who will be on the stage.
So in order to introduce our wonderful Gullah Geechee Ring Shout group today. Please join me in welcoming Tina Lilly, who is the Arts Services Manager for the Georgia Council for the Arts. Thank you.
I'm honored to be here today representing Georgia Council for the Arts. We want to thank our sponsor, the National Endowment for the Arts, as well as our hosts. the American Folklife Center at the Library of Congress, and the Kennedy Center for highlighting traditional art forms that might disappear without documentation and support.
The McIntosh County Shouters are practitioners of the ring shout, a performance tradition that dates back to the Civil War with roots in West African tradition. Until 1980, the Shouters had no idea that they were the only people still practicing this tradition. which had been passed down by their ancestors who were slaves. These slaves worked primarily on coastal rice plantations, and the plantation owners sought slaves from parts of West Africa where rice and cotton were indigenous.
Once freed, these former slaves created their own communities in the coastal areas and islands of Georgia and South Carolina. Many of these areas were and still are very isolated. that allows these people now known as the Gullah or Geechee the opportunity to preserve traditions such as the ring shout. With the advent of air conditioning in the 20s people started migrating to the islands and building second homes. The gentrification was gradual until the 1980s but over the last 30 years coastal development has skyrocketed causing many Gullah Geechee people to leave their homes due to high real estate taxes or because they have to find employment elsewhere.
So as a result, many Gullah Geechee communities have been displaced and the future of this culture is in jeopardy. By publicly performing and touring, the McIntosh County Shouters are giving us a unique opportunity to see a snippet of life as it was on a Georgia plantation 150 years ago. I want to thank them on behalf of the state of Georgia for their willingness to travel.
and their tireless efforts to document, preserve, and honor this unique tradition. And now, the McIntosh County Shouters. Good afternoon.
I bring you greetings and warm wishes from the beautiful coast of southeastern Georgia, McIntosh County. And especially the authentic McIntosh County shouters. Stay in the field.
Stay in the field at all. Stay in the field until the war is ended. Stay in the field.
Stay in the field. Stay in the field until the war is ended. Till the water's ended, till the water's ended, remember, stay in the field, Until the war has ended Until the war has ended Until the water's been dead, stay in the field, stay in the field, stay in the field, until the water's been dead.
The McIntosh County Shouters perform ring shouts and sing songs that Negro slaves were singing when they arrived by ship in Virginia in the 1700s. Songs were given to us at birth. We will sing them for all they are worth. The McIntosh County Shouters have been performing the authentic ring shout publicly for almost 30 years.
Several of the original shouters are now deceased, but they are children and grandchildren are perpetuating the legacy. It is of utmost importance to each member of this group to accurately educate the audiences while providing a unique and entertaining performance. We have noticed that when some people hear that the McIntosh County Shadows are performing, and performing in common clothes such as cotton dresses and overalls, they often turn up their noses and feel that we lack sophistication. We are here to let you know that sophistication is neither worn on backs nor bought in stores.
Sophistication is cultivated and developed. It is the philosophy of the McIntosh County Shadows. that you have to know where you came from before you know where you're going.
The more you know about the old, the more you will understand and appreciate the new or the modern. So sit back, relax, and enjoy a trip back to the past. Feel the rhythm and please join in clapping.
When the slaves were brought here from their native land in Africa, they were treated very, very badly. They were kept in chains and fed from troughs like hogs. They were forced to eat on their hands and knees. But there was a bond that existed among the slaves. We believe that the slave John was being punished, and the others could not bear to hear him groan.
This song was sung to express their empathy. John on the island, and I heard him groan. Eli, yeah Lord.
Eli, I can't stand. Lord, I heard him groan. Eli, I can't stand.
Eli, oh Lord. Eli, I can't stand. Eli, I can't stand. Eli, I can't stand. Eli, oh Lord.
The Bible reminds us of Moses as he was leading the Israelites out of the land of Egypt. When they got to the Red Sea, they didn't know how they were going to cross over. But the Lord was working with Moses.
He spoke to Moses and told him to lay his rod in the sea. The Red Sea parted, and the Israelites were able to cross over into the Promised Land. After they crossed, Pharaoh's army tried to cross, but they all drowned.
Pharaoh's host got lost. Moses, Moses, lay your rod. In that Red Sea, lay your rod and let the children crawl.
In that Red Sea, King Pharaoh holds... Got a lot, Oh, I'm standing on the rock on that Red Sea. Move it, move it, lay your rod in that Red Sea. Lay your rod and let the children crawl in that Red Sea. Oh, they'll shout it when the horse goes.
Love, Life for the black man was far from pleasant. Their living conditions were very, very poor, and they did not receive pay for their work, but were given food and clothing left over from the big house. The slave master would have the female slave prepare the choice meat.
for his family. The slaves were then given what was considered the throwaway meats, neck bones, hog head, chicken feet, and children's to use in the preparation of their meals. The master had no idea of what our grandma did with those throwaways.
They knew how to add natural herbs and spices to make meals that were indescribable. In the words of a slave, the food was so good, it'd make you want to slap your mammy. Speaking of mammies, many of the slaves were children, and children are the same no matter what.
They all crave the attention of their parents. But can you imagine, after working in the fields all day, coming home to a whining, crying baby? When Papa came home this evening, this is precisely what he found.
A whining, crying baby. baby. It could have been a fever, could have been hunger, or could have been just wanting to be noticed.
No matter what, it was a whining, crying baby. But mama always has a solution to the problem. In this song, she encourages Papa to hold the baby.
Hold on, hold the baby Hold on, hold the man, baby Hold the baby Hold on, hold the baby Hold on, hold the baby Hold on, hold the man, baby Run for my baby Hold on, hold the baby Hold on, hold the man When the slaves came from Africa, they spoke in their native tongue. This language, combined with English, produced a dialect. Many people on the coast of Georgia and in the low country of South Carolina still speak in this dialect.
This thick southern dialect is better known as Gullah. When the shout is performed, much of what you hear can be described as Gullah. If you listen closely, perhaps you'll understand the lyrics of this song.
Daniel was a slave. Of all the slaves... Daniel was known to be quick on his feet.
The slaves were planning a party and needed some meat for this party. Daniel was given the task of tiefing the meat for the party. The others, through song, guided Daniel and kept him from getting caught by the master. Move, Daniel.
Move, Daniel. Move, Daniel. Who dare you move? Daniel, oh Lord, where's the wrong?
Oh Lord, send the Lord to the grave. Oh Lord, set him off again. Moong Daniel, Thank you. The songs we are singing and shouting were practiced by our ancestors who were southern slaves. Some of these songs and shouts are traditional and were brought here from their native land in Africa.
Others were created while in bondage, and yet others were composed after emancipation. As I stated before, life for the black man was far from pleasant. The slaves were concentrating on the day of judgment. This energetic shout song tells the archangel Gabriel to blow his trumpet on judgment day. Blow, Gabriel.
Blow, Gabriel. I want to blow your trumpet. Judgment time.
You're as loud as you can. Judgment. I want to ring the bell. The McIntosh County Shouters traveled extensively throughout the United States educating and entertaining audiences.
Many of our performances include visits to local schools and churches in McIntosh and neighboring counties to celebrate Black History Month. Performing for school children is of paramount importance to us because it affords the opportunity to keep the memories and the heritage alive. We first began performing outside our community in 1980, when we appeared at the Georgia Sea Island Festival on St. Simons Island, Georgia.
The McIntosh County Shouters are the only authentic practitioners of the sacred African American song and movement tradition. When you hear the word shout, you automatically think vocal exclamation, but it actually refers to the fact that we are all human beings. to the dance-like movement of its participants. When the song hits its stride, and when they feel the sound creeping up their spine en route to their soul, the shouters, who are the women dressed in head rags of their grandmother's day, begin to move counterclockwise in a ring. Again, we're using the word shout.
Some people say we're dancing. However, religious rules are... against dancing, prevent the shouters from raising their feet high off the floor or from crossing one foot over the other. They move in a shuffling fashion, characteristic of a holy dance. They often stoop over and move their arms to pantomime the song in a fashion reminiscent of African custom.
There are ten persons who make up the McIntosh County Shouters, in age from 55 to 95. The patriarch of the group is Lawrence McIver. He was the group's lead singer or songster and is now emeritus. He was the one who started or set a song before the shouters joined in.
Freddie Palmer, who is also a strong baser and clapper, now sets most of the songs and is the lead singer or songster. Ah, I know I've been changed, I know I've been changed, good Lord, I know I've been changed, you know the angels say, yeah but not. I signed my name, Gloria, I know I've been changed, I said it all, I know I've been changed, Gloria.
I know I've been changed. You know the angels in heaven and sky are not made. Well, if you don't believe that I've been redeemed.
You know the angels in heaven done signed my name. Oh, follow me down, down by the Jordan stream. You know the angels in heaven done. I know I've been changed. I know I've been changed.
I know I've been changed, the angels in heaven are going to sign my name. Yeah! Yes!
Yes! Yeah! Yeah!
Accompanying Freddie is the stick man, Mr. Harold Evans. We often tell kids that he is the one who wraps the stick. He beats on a large wooden square with a thick stick to control the rhythmic pace. Harold? Elsie Scott is another one of our basers and clappers.
He's responsible for responding to the call of the songster. He also maintains the rhythm with his clapping. Brenton Jordan, I'm sure you realize, is not 55. But he is our ram in the bush, and he is a strong baser and clapper. He's also the grandson of Miss Carlita Sullivan.
And like Mr. Scott, he also responds to the call of the songster and helps to maintain the rhythm. Now the remaining members of the group are the shouters. And if you've noticed these young ladies, you've noticed that no two shouters shout alike.
and they will demonstrate, each young lady will individually demonstrate her technique for you. The first lady I'd like to introduce is Mrs. Venus MacGyver. Next, I'd like to introduce Mrs. Alberta Salins.
Come on Sally. Next to demonstrate her style is Miss Rebecca Wallen. And now the sister to Freddie is Carolyn Palmer.
Come on sis. And finally, Brenton's grandmother, Mrs. Carlita Sullivan. Come on a little bit.
I am Betty Ector. I serve as narrator. In the audience is our agent, Ms. Susan Durkies, and together we make up the authentic McIntosh County Shouters.
Right here, we're going to pause and do something a little bit differently. I'm going to ask one of my former students, and a very intricate part of our group, in that he... goes with us wherever we go and kind of oversees everything and helps us along.
And he's going to come and give you a sampling of what you would experience if you were to come to our community. Mr. Dennis Wiley is an extraordinary vocalist and he's going to give you a taste of another side of McIntosh County. Dennis? Sooner will be done. With the troubles of this world, Troubles of this world, With the troubles of this world, Soon I'll...
Will be done with the troubles of this world. I'm going home to live, live with my God. No more weeping and wailing, there will be no more weeping and wailing, oh no more weeping and wailing, cause I'm going home. To live, to live with my God, mmm, said I want to see my dear mother, oh, I want. To see my dear mother, yes I want to see my dear mother, cause I'm going home to live, live with my God, mmm, said I want To see King Jesus, yes, I want to see King Jesus, oh, I want to see King Jesus, cause I'm going home to live, live with my God, mmm.
Sooner will be done with the troubles of this world. Troubles of this world. With the troubles of this world. Sooner. Will be done with the troubles of this world.
I'm going home. I'm going home. I'm going home.
Please. Live with my God. The songs are sung to many different melodies. Themes range from biblical vignettes to themes translated to speak of worldly conditions.
The shout is founded on a deep religious conviction. and a medium of communication often secret. Slaves were not allowed to worship.
They had to give praises to God in secret. This is how the song, Steal Away, was actually written. depend. During slavery, the Bible was a source of support and guidance.
The Bible speaks of visions or signs of things to come, of not being able to tell one season from another, of the coming of the Father. It tells us of the sign being in the fig tree, of the sinner running to the rock, and the rock crying out, no hiding place. This song illustrates the influence of signs of things. on the lives of sinners.
I see the sign. I see the sign. Hey!
I see the sign. Hey! I see the sign. Hey!
All the time going down. Sign in the victory. Hey! Hey! Hey!
All the time going down. Lose horse in the valley. Hey! Lose horse in the valley.
Hey! Lose horse in the valley. Hey! All the time going down.
Hey! Who's going to ride him? Hey, Hey, Hey, Hey! Needless to say, education was forbidden on the plantations.
It was necessary to keep the slaves illiterate. But we always managed to make a way out of no way, and many of our slaves... learned to read and write.
Of all the slaves on this plantation, only John could read. Finally, good news. Here was a letter telling them that they were free.
But who could believe what they were hearing after all that they had been through? John got the letter and they wanted him to read this letter to them. And this is the way it went.
Read them John. John brought the letter. Lay em on the table Take all the members and read em Oh read em Read em Read em Read em oh read em let me go Oh read em Uncle Johnny Read em Read em oh read em let me go Read em John!
Read em! Read em! Read em John! Read em all! Read em!
Let me go! One by one, two by two, three by three and four by four. Take all the milk, read em all! Let me go!
Read em John! Read em! Read em!
Read em! Read em! Let me go! Read em, read em, read em, oh read em and let me go.
Oh read em I tell you, read em, read em, three by three and a four by four. Take all the memory, read em, oh read em and let me go. Oh read em, read em, read em again, read em, read em.
Oh, read them, let me go. Oh, read them, I'll come join you. Read them. Read them and say. Read them.
Read them, John. Read them. Oh, read them, let me go.
Oh, read them, John. Read them. Read them, I'll tell you.
Read them. Read them, John. Read them.
Oh, read them, let me go. Oh, read them, John. Read them. Read them and say.
Read them. Read them, John. Read them. Oh, read them, let me go.
Oh, read them, John. Read them. Read them, I'll tell you.
Read them. Read them, John. Read them.
Read them, let me go. Jubilee, Jubilee, oh my Lord, I'm a Jewelry, Jubilee needs some baseline, oh my Lord, I'm a Jewelry, I'm a Jewelry, oh my Lord, I love Hillary! Call me Sunday Christophe Oh my love!
Call me Monday Dabba I love Hillary! Don't care what you call me Oh my love! Long as I'm Jesus, love me I love Hillary! Oh my love! I love the beat.
Oh my God. Oh my God. Right to liberty, ha!
I love Jubilee! Jubilee, Jubilee! Oh my Lord! Early in the morning, ha! I love Jubilee, ha!
Slave songs frequently carried a double meaning of spiritual release and of hope for or rejoicing in liberation from slavery. Jubilee is a triumphant celebration of emancipation. Ladies and gentlemen, this ends our performance.
We've done our best. That's one of the highest compliments we could ever be paid. We've done our best to entertain and educate you about McIntosh County, the shout and gullar. The old folk in the Bolden community would probably tell you that every frog praises his own pond in one inch of water hollering knee deep, knee deep.
We invite you to watch night services on December 31st at the Mount Calvary Baptist Church in Yolonia, Georgia. Reverend Anthony Harris is pastor and we are very honored to have him with us this afternoon. You will find a soul-stirring service as well as witness firsthand everything you've seen and heard this afternoon.
Farewell, Lass. This is the last. Farewell, Alaska.
Farewell. Goodbye, y'all. Farewell, Alaska.
Farewell. Hope you had a good time. Farewell, Alaska. Farewell.
See y'all next time. Farewell, Alaska. Farewell. Farewell, Alaska. Farewell.
Farewell, Alaska. Farewell. Farewell, Alaska.
Farewell. Farewell. Well, McIntosh County Shouters! Would you like to hear one more?
The McIntosh County Shouters will do one more. This is a song that was sung to by the slaves to express what they were taught to them about Adam and Eve in the Garden of Eden. The song was originally Adam and Eve in the garden pinning up leaves but because of a rhythm and action it was changed to Adam and Eve In the garden, picking up leaves. Adam and Eve. Oh, Eve, where is Adam?
Oh, Eve, Adam in the garden. Pick and I'll bleed. Gonna call Adam. Pick and I'll bleed.
Pick and I'll bleed. Gonna call Adam. Pick and I'll bleed.
Adam won't answer. Pick and I'll bleed. Oh, Adam.
Pick and I'll bleed. Oh, Adam. Pick and I'll bleed. I'm gonna call you.
Why don't you answer? Adam Shane Adam won't answer Who told you Adam That you were naked? Oh Adam Oh Adam I'm not calling Oh Adam Pickin'and a-bending I believe, Big and I believe. Oh, how do you? Big and I believe.
Oh, how do you? Big and I believe. How do you answer? Big and I believe. No one's going to call The McIntosh County Shouters.
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