Dust on the Bookshelf


the 18
October 19, 2012, 22:20
Filed under: Dust

I ride the bus at night and can see into people’s houses.
At this hour I can’t do much more than stare out the window. If no shades are drawn and lights are on it is perfectly illuminated. I feel some small pleasure in seeing these intimate spaces, decorations on the wall, the game on tv. It is like watching spotlit dollhouses file by.
The houses grow less grand, less crate and barrel, and then I am in Oakland.
The streets are nearly dark as I walk the few remaining blocks home. From an apartment building on my street, one floor up, an old woman stares at me in her nightgown, as I imagine she stares at everyone. I almost wave at her, “Hello, mother,” but I don’t. Maybe next time.



Do Re Mi, a house in california
August 31, 2012, 18:53
Filed under: Dust, Music | Tags: , , , , , ,

In meditating on our move to california (and its expenses) I found myself humming two songs on repeat. Written 65 years apart 1939 and 2004, both tunes express nearly the same sentiment: California is a beautiful and rich land, full of various opportunities, but it is hella expensive. Watch out!
I’m referring to “Do Re Mi” by Woody Guthrie and “House in California” by Keb Mo’.

First, the Guthrie. Note the recent 100 year celebration of his birth.

Lots of folks back East, they say, is leavin’ home every day,
Beatin’ the hot old dusty way to the California line.
‘Cross the desert sands they roll, gettin’ out of that old dust bowl,
They think they’re goin’ to a sugar bowl, but here’s what they find
Now, the police at the port of entry say,
“You’re number fourteen thousand for today.”

Oh, if you ain’t got the do re mi, folks, you ain’t got the do re mi,
Why, you better go back to beautiful Texas, Oklahoma, Kansas, Georgia, Tennessee.
California is a garden of Eden, a paradise to live in or see;
But believe it or not, you won’t find it so hot
If you ain’t got the do re mi.

You want to buy you a home or a farm, that can’t deal nobody harm,
Or take your vacation by the mountains or sea.
Don’t swap your old cow for a car, you better stay right where you are,
Better take this little tip from me.
‘Cause I look through the want ads every day
But the headlines on the papers always say:

If you ain’t got the do re mi, boys, you ain’t got the do re mi,
Why, you better go back to beautiful Texas, Oklahoma, Kansas, Georgia, Tennessee.
California is a garden of Eden, a paradise to live in or see;
But believe it or not, you won’t find it so hot
If you ain’t got the do re mi.

Guthrie mentions the border and I must say in our drive in from Boston, California’s border was notably different from others in two ways: In perfect line with the “Welcome to California” sign the landscape changed dramatically. In stark contrast with Nevada there were suddenly TREES! and WATER! James and I were arguably emotional. After a whole awesome country this was  the best we’d seen. But then political reality hit and we encountered the “real” California border.

Border officer: “Coming from Massachusetts?”
James: “Yessir”
Border officer: “Any outside fruits or vegetables?”
James: “No, sir”
Border officer, smiling: “Any crab cakes”
Me: “I wish!”

At least he had a sense of humor, but really? Talk about protecting the economy. This is another country. A land where the sun shines and people smile, and you better not have any Nevada strawberries, buddy! It’s easy to buy local and I have enough Do for that. But what these two songs hint at is that my new California driver’s license is basically a passport.

Keb Mo’ paints a more contemporary picture of the same scenario, except from the perspective of the people Woody Guthrie warns. No they and Mo’ don’t listen:

We were sick and tired of Buffalo,
tired of freezin’ and shovelin’ snow
So we packed it up and moved out to the coast,
to find us a house in California.

Somethin’ at the beach or Hollywood,
three or four bedrooms sound real good,
Don’t have to have a pool or river run,
just a simple little house in California.

The bank said, “son, what do you do?”,
I said I play guitar down at the Rendez-vous,
He said, “boy you got to be a big time actor or a corporate lawyer,
if you want to buy a house in California!”

‘Cause it don’t snow and it don’t rain,
ever’ day looks the same,
but before you pack your things, let me warn ya’,
It’s the land of milk and honey,
but you better have good money,
If you’re lookin’ for a house in California!

Well I got me a job, my wife’s got two,
kids flippin’ burgers at the local drive-thru,
We all doin’ everything we can,
we savin’ for a house in California.

Then one day the bed starts shakin’,
the sky went dark and the earth was a quakin’
Then overr night, it be came alarmin’,
how the price dropped on a house in California!

Well it needs a roof and it needs a floor,
yeah yeah, it’s a real fixer-upper,
Friends back east said somebody should have warned ya
but I finally got my big house in California.

‘Cause it don’t snow and it don’t rain,
ever’ day looks the same,
and before you pack your things, let me warn ya’,
It’s the land of milk and honey,
but you better have good money,
If you’re lookin’ for a house in California!

So obviously we’re renting here. But I hope to further investigate what is likely the myth of “milk and honey,” this “sugar bowl garden of eden.” Immigration is no longer an east to west question, rather, as we know, a south to north question. Dust bowls and drug wars have historically driven people to cross California’s verdurous border. Did Guthrie’s song ring true in your ears? Is it still a relevant warning?
Reading The Octopus by Norris and Oil! by Sinclair have primed me to think of this state in terms of the modern epic. But is this appropriate? Are there clear-cut heroes and villains here? Will the moral lessons be spelled out for us in our lifetimes?

the best i could do

In the meantime, we’re having earthquakes instead of dust bowls. And I’m talking about Texas here.



reread remix
July 10, 2012, 20:26
Filed under: Dust

Today while waiting to be called for jury duty I finished rereading George Orwell’s Animal Farm. It was then that I recognized my recent craving for the familiar company of old friends– books I once knew. Animal Farm has turned out to be the third book in a row that I’ve reread. First it was The Virgin Suicides by Jeffrey Eugenides and then Arcadia by Tom Stoppard (a play). The latter two I read in high school and AF and I met in middle school, maybe before.

So today I’ll take some time (encouraged by the ever-supportive Brandon Perkovich) to write about my experiences rereading these favorites. I doubt that I’m alone in having had in the past a slight anxiety towards rereading. “But there are so many books [classics] I haven’t read yet!” In recent years, however, I have become a believer in the second, third visit. One book I have read maybe five times, across a few different country’s is the great One Hundred Years of Solitude by Gabriel García Márquez. It will never be enough times.

The Virgin Suicides: As a high schooler reading about five high school sisters committing suicide, I was left having finished this book with its vivid engravings upon my mind: The annual fish-fly invasion that left roads and houses coated in a thick layer of dead bug carcasses (“They only live twenty-four hours. They hatch, they reproduce, and then they croak. They don’t even get to eat.” 4), Lux’s first sip of alcohol, peach schnapps behind the bleachers at a school dance, dripping down her chin and quickly shared in a sticky kiss. I also highly recommend Eugenides’ Middlesex. In this reading I latched on to the narrator’s collective “we,” evidently a group of neighborhood  boys [now men] whose shared obsession with the Lisbon sisters led them to retrospectively create a sort of  police report meets shrine to the first women to capture their hearts. The way they constantly peer through windows in search of information reminds me very much of the collective and mischievous “we” of “A Rose for Emily“‘s narrator. I am finally older than the characters and now convinced that this is a book to return to every few years. It begins:

On the morning the last Lisbon daughter took her turn at suicide–it was Mary this time, and sleeping pills, like Therese–the two paramedics arrived at the house knowing exactly where the knife drawer was, and the gas oven, and the beam in the basement from which it was possible to tie a rope. They got out of the EMS truck, as usual moving much too slowly in our opinion, and the fat one said under his breath, “This ain’t TV, folks, this is how fast we go.” (3)

Arcadia: Originally assigned by my senior year high school English teacher, (Hey Dr. Rips!) Arcadia is a play that I have never forgotten, and not only because we acted it out and my friend Mara got to dive full-speed head-first under my desk. The play’s acts switch between the 1990′s and around 1810 and showcase an old family of English aristocracy and its twentieth century descendants. Mostly I was struck this time (reread appropriately on a plane (outside of time)) by the doubling of time. Stoppard makes pointed parallels between the characters, who echo each other, sometimes literally. By the end there is no temporal distance and both sets of characters appear onstage. There are hasty academics eager to make the latest discovery. For one, the possibility of Lord Byron’s presence at Sidley Park is just too tempting and possibly leads to his ruin. This time I am struck by Arcadia’s hints at Darwin and the sort of dark side of colonial “exploration,” à la Jean Rhys. It is a loudl warning to/mockery of academics doing archival digging. Stoppard plays with much humor on the idea of the “living archive.”

Animal Farm: From doubling history to rewriting it. This book is powerful in a way that is hard to describe. If you haven’t read it yet, do it tonight! It’s quick. Orwell says many things, gives many warnings about power, corruption, slavery. One detail of this messaging was especially creepy and touching to me this time around. Every time that Squealer the pig went around to speak to the animals when they felt “vaguely troubled” by the pigs’ changes and increasing control, he convinced the other animals that their memories, their opinions, their convictions were wrong. They had forgotten or misremembered. And eventually the animals did forget.Their memories faded, and the only record, the Ten Commandments on the wall, were unconsultable for them in their illiteracy. But Orwell’s wording is perfectly subtle yet painful:

Afterwards Squealer made a round of the farm and set the animals’ minds at rest. He assured them that the resolution against engaging in trade and using money had never been passed, or even suggested. It was pure imagination, probably traceable in the beginning to lies circulated by Snowball. A few animals still felt faintly doubtful, but Squealer asked them shrewdly, “Are you certain that this is not something that you have dreamed, comrades? Have you any record of such a resolution? Is it written down anywhere?” And since it was certainly true that nothing of the kind existed in writing, the animals were satisfied that they had been mistaken. (77)

I worry about America’s collective amnesia. If a message is repeated enough times on television we come to regard it as accurate or true, or the only version of events that is relevant. The individual mandate a Republican idea less than two years ago? Monetary penalties for non-participation theirs too? It must be that whatever they are saying right now is the full story, all the necessary context.

“Two whole days were given over to celebrations. There were songs, speeches, and more firing of the gun, and a special gift of an apple was bestowed on every animal, with two ounces of corn for each bird and three biscuits for each dog. … In the general rejoicing the unfortunate affair of the banknotes was forgotten” (110-111).



Seeds of Freedom and ‘Sick from Freedom’
June 16, 2012, 12:19
Filed under: Books, Dust

I recently devoured the NYTimes article, “The Seeds of Survival,” that appeared in June 14th paper. In it Michael Tortorello examines the history of African-American farming and gardening, particularly the form it took during the transition period from slavery to emancipation. He focuses on independent farmers who acquired land after the war in what seems to be a deliberate choice to leave out the history sharecropping. This gives the article a somewhat celebratory tone and timeliness on the eve of Juneteenth, an official holiday in many states (Texas was first) remembering the day in 1865 which most slaves in the south learned of their emancipation– 2 years and 6 months after the proclamation was to take effect in January of 1863.

The article features Kathe Hambrick-Jackson, proprietor of the River Road African American Museum in Donaldsonville, LA. With my parents I once visited this museum in 2009. I am happy to see that Hambrick-Jackson has added what she calls her Freedom Gardens to the museum in efforts to teach children about gardening and the plants that slaves and freedpeople grew and subsisted on. Gardening plays an important role in my family history and I found many parallels to the trends discussed in the article in my parents’ own stories. For example, two sisters in their sixties from Colfax, LA recall going to their grandparents’ farm as children and how subsequent generations resisted farming and looked instead eagerly to city, suburban life– a life, argues one sister, with fewer reminders of slavery and sharecropping.

While Tortorello doesn’t always distinguish clearly between gardening and farming, I like his land/geography-centric approach to researching the post-bellum early emancipation period. The fact that his stories and interviews are from Louisiana only increases my interest.

In tandem, I would like to get a hold of this new book: Sick from Freedom: African-American Illness and Suffering during the Civil War and Reconstruction. In it, Jim Downs (a former student of the infamous Eric Foner) compiles extensive research on the physical health of recently freed people after the Civil War. Over a million (one-fourth of the population) freed slaves died immediately after emancipation. The causes appear numerous and complicated and include smallpox and limited access to health care. This high mortality rate was used as “evidence” by racists in the field of medicine that the African race was only fit for enslavement and thus doomed to extinction in emancipation. This is one of many desperate theories hoping that the black race would disappear, eliminating the white man’s burden all together.

I am pleased to read of these two pieces that look to further complicate and thereby eventually clarify the diverse lives and experiences of freedpeople in America. As our history lessons teach it, Reconstruction was a failure or didn’t happen, sharecropping was a good solution and… can we just skip to the Civil Rights Movement already?? Maybe people are more comfortable or able to grasp historical segregation because [in its ideal state for proponents] it separates people into two groups, two places. One here. One there. Simple. We can examine that, right?

In any case, people and their history are complicated. The archive often reveals this fact best. Yay for scholars digging around in places that for over fifty years have lived in a single textbook paragraph.



“A Rose for Emily” « TPKteam || Faulkner Summer
June 3, 2012, 01:13
Filed under: Books

Here’s a link to the first post (mine) of the Faulkner summer reading group.

Here’s to summer beginning with gothic tropes.

Here’s to crawfish boils with the family.

Here’s tip: read and respond

Antiqued Silhouettes- “A Rose for Emily” « TPKteam || Faulkner Summer.

Can’t wait to hear from everyone. More posts soon! New Orleans this week should be an inspiration!



distracted by the move
May 20, 2012, 19:57
Filed under: Dust

With my apologies for the hiatus, I give you a little fiction. (nerves nerves nerves) A bit from something I’m working on:

 

Millie Franklin

Now she was walking in circles. First clockwise and then counter-clockwise. Then clockwise again. Why did she drag her feet so? They were as brown as the dusty clay from all that dragging.

Millie Franklin would later be proud to have been the first to spot the little phantom as she came walking into Secher. Millie knew from one look at her yellow face, her long dark, somehow dripping wet hair, that this girl in the neon green raincoat was either from the past or some other world. Millie watched her a little longer before slinking back from the window to say a few Hail Mary’s, just in case.

It was the long blaring of a car horn that caused Millie to jump back to the window. The idiot child had nearly gotten herself hit by a car. The driver, Mr. Mixon, was now getting out to check on the girl who sat on the ground blinking. Millie ran out to warn Cameron Mixon not to touch her. This girl was cursed and Millie could smell it from the sidewalk. Indeed it was quite the physical feat, for Millie managed to leap, slow motion-horizontal like a wide receiver, in between Mr. Mixon and the girl.

With her hips back and her shoulders thrust forward, Minnie made a cross with two fingers and yelled, “Get back demon!” along with some fierce words in that Frenchish language she spoke when she healed people.

The girl looked up at Millie with no expression, as if completely unstartled. And if there was one thing to startle someone it was Millie Franklin hurling all her god-given flesh in their direction.

But the girl barely moved. Cameron Mixon shoved Millie aside with disgust, “Get away you old fool,” as he knelt down to offer his hands to the child. Millie watched horrified as he did so and quickly turned away muttering, “I warned you, don’t say I didn’t.”

—-

Millie had found herself somewhat of an outcast after a wave of conservatism swept through the town in the 1980s.

She told anyone who would listen, “people act like they suddenly perfect, don’t make mistakes anymore. Like they don’t need Millie to fix them.” Her business of healing and other operations, marketed as ‘Millie’s Mendin’ and Meds,’ had many customers. Then.

Now it had nearly collapsed—while the town population boomed. Millie still retained a few visitors, that’s what she called her customers, namely: Cecile Williams who owned her own store, Darla Miller née Larkin a certain regular, and then of course the Vets who had the terrors. But that was about it. Millie had had to adjust to leaner and meaner times. This ghost child was the first excitement the town had seen since the ticker-tape parade (the last rainy day she could remember) that left the main street looking like a patriotic pastel painting, or like Lady Liberty had vomited up crepe paper in the only three colors she knew. Anyway, there was good excitement and bad excitement. This was the latter, but both meant business for Millie. She grinned in her collar as she drew the curtain. A crowd had begun to gather.



[New] American Girl in New Orleans

It was out of curiosity and nostalgia that I read the latest book series by the American Girl company. The new books are a paired series of two friends, Marie-Grace and Cécile, who live in 1853 New Orleans, LA. The six paperbacks give you alternating and overlapping views of how a nine-year old girl might have experienced the antebellum Crescent City as it suffered through one of its worst yellow fever epidemics.

Cécile Rey is a french-speaking free person of color, gens de couleur libres, who dreams of public speaking. She cheers up the children at both the white and “colored” orphanages with her stories. Her father is a stonemason who creates the beautiful marble tombstones of New Orleans’ iconic above-ground cemeteries. Her brother, Armand, returns from studying in Paris and is a talented artist but almost dies from the fever.

Marie-Grace Gardener was born in New Orleans but left as a young child with her father after her mother and baby brother died of yellow fever. The Gardeners return after living in the Northeast, and Marie-Grace must adjust to a new, if familiar, culture and language. She helps her father, a doctor, and sings very well. Her mother’s family lives on a bayou in Belle Chênière, Louisiana, where Marie-Grace heads to spend the Christmas holidays.

Marie-Grace and Cécile bond while working in the city’s quickly-filling orphanages, and the series culminates with a benefit held for the many newly orphaned children. Cécile and Marie-Grace both perform their gifts at the benefit, sealing a lifelong friendship that overcomes their linguistic and racial differences.

Naturally, I was intrigued by this series: Nineteenth-century New Orleans featuring a free person of color who speaks French, and the tensions of a growing anglophone American population! American Girl is expanding its definition of “American.”
I am happy to see this trend of representing non-anglophone Americans being taken up by such a popular and well-established series.

Growing up, the books were read to me until I could read them myself. I remember well the 1997 introduction of, Josephina Montoya, “a Hispanic girl whose heart and hopes are as big as the New Mexico sky.” The sixth girl in the series, Josephina reflected the company’s decision to represent more minority American girls. Addy, “a courageous girl determined to be free in the midst of the civil war,” was the doll I owned and the series I remember reading the most.

If you look at the list of girls (given at the beginning of each book in historical order) it is striking that all the girls of color are nineteenth-century characters:

1764: Kaya, “an adventurous Nez Perce girl whose deep love for horses and respect for nature nourish her spirit”
1774: Felicity, “a spunky, spirited colonial girl, full of energy and independence”
1824: Josephina
1853: Cécile and Marie-Grace, “two girls whose friendship helps them–and New Orleans–survive terrible times”
1854: Kirsten, “a pioneer girl of strength and spirit who settles on the frontier”
1864: Addy
1904: Samantha, “a bright Victorian beauty, an orphan raised by her wealthy grandmother”
1914: Rebecca, “a lively girl with dramatic flair growing up in New York City”
1934: Kit, “a clever, resourceful girl facing the Great Depression with spirit and determination”
1944: Molly, “who schemes and dreams on the home front during World War Two”
1974: Julie, “a fun-loving girl from San Francisco who faces big changes–and creates a few of her own”

I’d argue that this lop-sided representation of minority American girls means two things:
One, American Girl has purposefully chosen to tell these lesser-known earlier histories of American girls. This gives today’s minority girls a chance to read and connect to their early history in this country, one they might not learn in school. Also, depicting an early American diversity pushes against the often simplified early American story: pilgrims, Indians, slaves.

Two, there are more books to be written! If I were to think in the way it seems the creative directors of this company do, in search of stories in which girls overcome a historical obstacle–oppression, conflict, disaster–while celebrating the talents and big hearts of American girls, I would call for the writing of a Civil Rights Movement story, an Asian-American story (possibly immigration or internment), or a Caribbean-American story (Puerto Rico??).

The 1920s, 50s, 60s and 80s lack an American Girl representative. I hope they are in the making, for in 2012 these decades are certainly the distant past for today’s 9-year old.

To be honest, I was at first turned off by the idea of a, crudely-termed, black/white pairing for this latest American Girl series. I thought, “Will there forever be racialized doubling in Southern American literature!?” But upon reading them, I found the books to be truly touching. And, realistic or not, this example of interracial friendship and understanding can only be a positive model for young girls in today’s ever-tense, ever-mixing America.

The authors’ perspectives: Cécile and Marie-Grace video



Justina & the Salvation Armband
April 14, 2012, 13:05
Filed under: Music | Tags: ,

Third music post in a row. I know, you may be thinking, “Sarah why not change the name of your blog to Dust on the CD Rack?” But don’t worry I’ll get back to books soon, and who owns a CD rack these days anyway?

This is a plug for my friends’ incredibly beautiful band: Justina & the Salvation Armband. They’ve just released their EP Soul Sacrament online. I invite everyone to take a listen. Justina’s voice will haunt your for days and Danny is ohsosmooth on guitar.

Though it’s hard to choose a favorite song, I may have to go with “Got Me to My Knees.”

Rock on, mes amis.



We been on the run, Driving in the sun
April 10, 2012, 17:23
Filed under: Dust, Music | Tags: , , , , ,

It’s time again to move.

Later this summer I will be heading, as those from the North might say, out West .
Out there. California. Out there.. way out.

far out. far out!

farside, west side, west coast, best coast

Cal-i-forn-I-A.

Reader, I am delighted to say that in August I will begin a PhD in English at the University of California at Berkeley.

and Phantom Planet will not get out of my head.

We’ve been on the run
Driving in the sun
Looking out for number one
California here we come
Right back where we started from

Hustlers grab your guns
Your shadow weighs a ton
Driving down the 101
California here we come
Right back where we started from

California!
Here we come!

On the stereo
Listen as we go
Nothing’s gonna stop me now
California here we come
Right back where we started from
Pedal to the floor
Thinkin’ of the roar
Gotta get us to the show
California here we come
Right back where we started from

California!
Here we come!

This song is imminent sunlight and it feels like a road trip with your best friend. I will be making this trip with my best friend. James and I are more than pumped for the move.
All OC references aside, the raging drumbeat and urgent piano melody of “California” have made my heart race since high school. But NOW, now I fear cardiac arrest! Pedal to the floor/Thinkin’ of the roar/Gotta get us to the show.

California here we come.



Brown Sugar

It’s easy to listen to a song and not hear what it’s saying, to not listen to the words. Especially if the music is good enough or the lyrics are bad enough. For example, I have no idea what Janelle Monáe is saying in “Tightrope” but I am OBSESSED with it.

Occasionally I find myself doing a “close listening” of a song I have known for years, only to find that I have not known the song at all.

This has happened twice with the 1968 song “Brown Sugar” by the Rolling Stones. Years ago I listened actively for the first time to Mick Jagger’s words. I then understood that he was not talking about the metaphorical sweetness of some girl he liked, but that he was talking about having sex with black women generally. Brown sugar. How come you taste so good. Brown sugar. Just like a black girl should. I was at that time mildly scandalized by these words and proceeded to listen to the song in that new sexualized light.

But listening to “Brown Sugar” yesterday, the words “New Orleans” in the song’s first verse stuck out at me and I thought, What is talking about New Orleans for?
Lo and behold, in further examination of the text, I found a more complex and unexpected story being told by Jagger, one that is explicitly historical, postcolonial and sexual, alluding to the slave economy, plantation rape and sexual doubling, as well as prostitution and what would still have then been called in some places, miscegenation.
Below are the lyrics as I have best heard and read them:

Gold coast slave ship bound for cotton fields
Sold in a market down in New Orleans
Scarred old slaver knows he’s doing alright
Hear him whip the women just around midnight

Brown sugar
How come you taste so good?
Brown sugar
Just like a young girl should

Drums beating, cold English blood runs hot
Lady of the house wonderin’ where it’s gonna stop
House boy knows that he’s doing alright
You shoulda heard him just around midnight

Brown sugar
How come you taste so good, now?
Brown sugar
Just like a young girl should, now

Get along, brown sugar
How come you taste so good, baby?
Got me feelin’ now, brown sugar
Just like a black girl should

I bet your mama was a tent show queen
Had all the boyfriends at sweet sixteen
I’m no schoolboy but I know what I like
You shoulda heard me just around midnight

Brown sugar
How come you taste so good, baby?
Brown sugar
Just like a young girl should, yeah

I said, Yeah, yeah, yeah
How come you, how come you taste so good?
Yeah, yeah, yeah
Just like a, just like a black girl should
Yeah, yeah, yeah

Suddenly, I find it difficult to sing along to this song. The images of slavery, rape and sex are oppressive, like a gulf summer heat. The Stones tend to sing about difficult subjects, inspired by Muddy Waters, Chuck Berry and the like. (Waters’ “Good Morning Little School Girl” is similarly disturbing, though you can’t keep your foot from tapping) But I wonder, once a songwriter dips into historical verse, should we read their lyrics differently? Does the song become a work of historical fiction or postcolonial poetry?

These questions could possibly be answered by scholars who study poetry, ancient ballads, bards or rap. And probably the Stones would not appreciate such analysis of their music. But I can’t help approaching this song differently once again. After this close listening I can only wonder what other contemporary songs are out there that, when written out on paper, would remind me so much of my own historical and literary studies?

Watch “Brown Sugar” live in ’71:
Jagger omits “just like a black girl should” and adds “get down on your knees brown sugar” in this version for TV.

Watch Janelle:
You haven’t seen dancing like this in a long time.