Mona’s San Francisco: 1940s lesbian club

Source: San Francisco Lesbian and Gay History Project ‘She Even Chewed Tobacco: A pictorial narrative of passing women in America’ in ‘Hidden from history: reclaiming the gay and lesbian past’ by Martin B. Duberman, Martha Vicinus, George Chauncey (Meridian Books, 1989).

This advert for Mona’s Club 440 (440 Broadway, San Francisco) comes from San Francisco Life 1942:

This advert mentions Gladys Bentley, described as “Brown Bomber of Sophisticated Songs” and “America’s Greatest Sepia Piano Artist.”

In his A Spectacle in Color: The Lesbian and Gay Subculture of Jazz Age Harlem, Eric Garber mentions Bentley’s appearances in New York in the 1920s/30s:

‘Perhaps the most famous gay-oriented club of the era was Harry Hansberry’s Clam House, a narrow, smoky speakeasy on 133rd Street. The Clam House featured Gladys Bentley, a 250- pound, masculine, darkskinned lesbian, who performed all night long in a white tuxedo and top hat. Bentley, a talented pianist with a magnificent, growling voice, was celebrated for inventing obscene Iyrics to popular contemporary melodies. Langston Hughes called her “an amazing exhibition of musical energy.” Eslanda Robeson, wife of actor Paul Robeson, gushed to a friend, “Gladys Bentley is grand. I’ve heard her three nights, and will never be the same!” Schoolteacher Harold Jackman wrote to his friend Countee Cullen, “When Gladys sings ‘St. James Infirmary,’ it makes you weep your heart out.”

In the 1950s she appeared on Groucho Marx’s TV show:

Thanks to the always excellent History is made at night for posting An 18th century drag ball in London and turning me on to Richard Norton’s Homosexuality in Eighteenth-Century England: A Sourcebook.

Related articles

• Lee Daniels Digs Into Drag Ball Culture In New Drama For Showtime (queerty.com)
• NYC Drag Ball Project in Development at Showtime (towleroad.com)
• Drag Donation: Stonewall Kickball announces $3,472 for The Center with past season’s ‘Drag Ball’ (pinkbananaworld.com)

A labyrinth is not a maze. There is no intention to fool you: there is one way in and one way out. You simply follow the path to the center and then back out, a metaphorical equivalent to any number of spiritual traditions. Walking a labyrinth can be a walking meditation if you do it with intention.

Placing one foot in front of the other,

Gauging the distance as you frame the intention;

Taking the step, intention inseparable from action.

It falls into a rhythm, step after step, clearing the mind.

For the last  year, I have been working to rewire my brain in response to some neurological difficulties. Choosing alternative modalities of treatment in lieu of the bag of drugs the neurologist handed me, I made steady but uneven progress. Bodywork, meditation, exercise, music became part of my daily routine. Recently, my wife suggested I add labyrinth walking to my regimen: “I think if you walk a labyrinth once a week, you’ll be healed.” She described her experience walking the labyrinth and I decided to give it a shot. A Google search located three labyrinths in San Francisco and I decided to visit the one at Eagle’s Point along the Land’s End trail where the bay meets the ocean. A drive across town and a forty minute hike led me down the bluffs to a labyrinth perched on a cliff. I entered the labyrinth and tried to walk the path with singleminded intention. Maintaining the clarity to keep an even gait was harder than I imagined, especially when the outer circle of the labyrinth passed within three feet of the sheer drop to the rocks and water a hundred feet below. I followed the circuitous path to the center, stood for a while then retraced my steps out of the labyrinth.

Entrance to the labyrinth at Eagle's Point

I left the labyrinth refreshed and inspired, and a little mentally tired. A beautiful sunny day, the experience of walking the labyrinth on the edge of the cliff had left me with the feeling of possibilities.  A number of the healing modalities I’m using are  premised on the theory that brain waves need periodic recalibration. To me, walking the labyrinth was most like becoming absorbed in listening to a piece of music. Like deep listening to music, walking a labyrinth can take you away to another world and bring you back reoriented to this one.

• To learn more about how music recalibrates human brains, read William Benzon’s Beethoven’s Anvil: Music in Mind and Culture.
• To learn more about labyrinths, go to Wikipedia Labyrinth page, The Labyrinth Society, The Labyrinths of Grace Cathedral.

I was skeptical when Watcha Clan‘s “world & bass” sound first crossed my path and their first show left me unimpressed (Deciphering Watcha Clan). But there was something there that kept me coming back: the musical goals were ambitious and sometimes sometimes it really worked. Then the second time I saw them it all came together (Watcha Clan, Live in San Francisco). That performance and a conversation with keyboardist left me eagerly awaiting their new album:

…Clement and I talked about the change in the approach Watcha Clan was taking to creating musical fusion on their new album (for release in early 2011). The album will include more North African, Balkan and Jewish songs, including a Yemeni song played in a Balkan way. Clement said it’s in the same format – “traditional plus electric but deeper.” This time, they are spending less time working on the arrangements and putting more attention to finding the emotion. For each song, they start by recording two or three simple vocal tracks by Karine or Nassim. Then when they have a good vocal take, they build a mix around it. The approach seems to be paying early dividends. On Sunday night, the arrangements of the songs fromDiaspora Hi-Fi were more dynamic and felt both more immediate and filled out. They bore little resemblance to the watered-down versions I’d bemoaned last time I’d seen them. Last time, I saw Watcha Clan, I left eagerly awaiting their new album but unsure if I’d see them again live. This time, I’m eagerly awaiting the new album and looking forward to seeing them again when they return for a North American tour next year. And, remember, never judge a band by a single performance.

Debo Band is not about Afro-funk revival, recreating some mythical gilded age of Ethiopian pop. Taking cues from vintage and contemporary artists unsung in the West, they unleash rolling grooves, serpentine melody lines, and urgently joyful vocals….

That’s from the PR pitch for the nine-city U.S. tour that Debo Band kicks off in their home city of Boston on July 27. While Debo Band may not be an “Afro-funk revival” band, they tear it up like a blast from the ’70s heyday of Ethiopian funk with a difference. They’re adding as much as they’re reviving, bringing in a bit of klezmer, avant-garde jazz and rock that highlights their origin in Boston and the diverse backgrounds and musical tastes of the bandmembers.

WATCH THIS SPACE FOR MORE

• INTERVIEW OF DANNY MEKONNEN — first week in August

• CONCERT REVIEW — Debo band will be hitting my home turf on August 6 when the play at Sweet’s Ballroom in Oakland and I’ll be there to see if the live show is as hot as their EP FLAMINgoh (Pink Bird Dawn), four tracks from their 2010 African tour.

Promised Land

 Last week in Iowa, Michele Bachmann launched her bid to become the Republican candidate in the next US presidential election. On the Tea Party far right of American politics, she has a long, lamentable history of anti-gay and anti-abortion activism not to mention whitewashing the history of slavery.

As she made her way to the podium in Waterloo at the weekend ‘Elvis Presley’s Promised Land belted out’. Well the notion of manifest destiny and Americans as the new chosen people is a hardy right wing trope, and at one level there is a connection between the idea of the Promised Land and the American frontier.But we cannot leave the Promised Land in the hands of US Conservatives. The name itself derives of course from the Book of Genesis where God promises Moses the land of milk and honey, not a metaphysical utopia but the actual land of Israel. Over the millennia that tribal foundation myth of a people in the prehistoric Middle East has taken on a universal appeal, holding out the hope of a better world somewhere, some place, some timeIt’s hardly suprisizing that Bachmann chose Elvis Presley’s version of the song, rather than the original by its black songwriter. When Chuck Berry sings it there is no doubt that the songs works on at least two levels. On the surface it is simply a description of a journey from Norfolk, Virginia to California, part of the 1950s/early 1960s mythologisation of travelling across the USA (Route 66, Highway 61, On the Road).