A Slice of

American History

To explore the Second Line, one must search out the historical background of the Jazz Funeral. The Second Line in all of its celebrated glory originated here (Coclanis). To the average person the term Jazz Funeral is an oxymoron; a contradiction of terms in the broadest sense. How can anyone experience the exuberance of jazz music and at the same time witness the burial of a loved one? I realize the term is foreign and possibly difficult to grasp, but, nevertheless it is part of our history. Our American heritage, fashioned in New Orleans, Louisiana, by African Americans immigrated to our county against their will. These African American slaves attempted to preserve their own customs while held captive by cruel, self-serving masters and a society tolerant of injustice. In the face of great tragedy and calamity in their own personal lives they attempted to maintain their dignity by burying their loved ones as their own culture and spiritual beliefs would lead them (Clark). It is these adaptations of African tribal practices regarding burial that were spared, and would eventually evolve into the jazz funeral. Fortunately, these practices were preserved because slave owners not understanding the cultural traditions surrounding death, did not invade into this private area of the slaves lives(Clark).

Click on the link below to see a video of an authentic Jazz Funeral in New Orleans:

http://videos.nola.com/times-picayune/2008/05/edgar_smith_jazz_funeral.html

Jason Berry emphasizes excellently the lack of historical documentation when he states "No one has pinpointed the date of the first jazz funeral and scholars are unlikely to ever find one." However, there is sufficient information to pin down its predecessor. The Perseverance, Benevolent, and Mutual Aid Association formed in 1783 ("Slavery and the Making of America"). Later, following the Civil War, the New Orleans Freedmen's Aid Association would be one of the first amongst thousands of these types of clubs formed (Clark). They were based on the tribal concept derived from Africa, of the coming together for the ultimate success of the tribe. African Americans freshly emerging from slavery were inept in a multitude of areas. Having been repressed from education, job skills, and society in general, they found many hardships assimilating into modern civilized customs within a community (Clark). Many African Americans recovering from the havoc slavery had inflicted upon their lives, found a lifestyle of poverty and hardship. This was the agonizing battle the majority of African Americans faced in their attempt to reclaim their stolen lives (Clark). Answering the call to the painful plight of the African Americans, Social Aid and Pleasure Clubs were formed. These clubs "offered important material benefits to the members, as well as arenas for social interaction" ("Fraternal Orders and Mutual Aid Associations"). African Americans wanted to be assured that their loved ones would at least have a dignified burial. They wanted a burial preserving their own African way of life, not that of the white man and his stoic burial. These clubs provided this assurance; and are the first form of insurance documented in America (Clark). The document "Fraternal Orders and Mutual Aid Associations" states: "In addition to the national fraternal orders, the period following the Civil War saw the establishment of thousands of new local benefit societies, especially among the newly freed former slaves in the South. These societies offered their members benefits similar to those provided by their antebellum predecessors, particularly assistance in times of illness and death. In the absence of large-scale government social-welfare programs, and with the exclusion of blacks from many of those that did exist, benevolent associations bore a major part of the responsibility for the economic well-being of the African-American Community." These societies are the backbone of the African American quest for independence upon their exodus from bondage.

At the end of the Civil War, African Americans would find solace while using their own resourcefulness in playing tossed aside brass instruments. Marching bands were formed with the use of these instruments. Following an African American funeral, a brass band led by a Grand Marshall would accompany the funeral party to the grave site (Clark). Slow, spiritual, sorrowful tunes and hymns were played as the funeral procession left the church walking on foot(Hanks). This was known as the "dirge." It was to signify the trials and hardships of life. The people participating were known as the "Main Line" (Clark). They were the family members, close friends, and acquaintances of the deceased. After the departed was laid to rest at the burial site, the funeral procession would leave striking up an upbeat, soulful tune. As the parade wound its way through the streets, playing buoyant, celebratory music, the Second Line would form (Clark). This my friend, is the origination of the Second Line; it is a slice of true American history in its beginnings.

Photos Obtained From:

http://www.flicker.com/

Work Cited:

Berry, Jason. "Good Grief: new Orleans Jazz Funerals." Louisiana Cultural Vistas Winter 2001-
02: 52-65. SIRS Renaissance, Web. 30 Jun 2010

Clark, Willie. "Mardi Gras Digest..."The News & Business Journal of the Carnival Industry!". N.p., n.d. Web. 30 Jun. 2010 http://www.mardigrasdigest.com/

Coclanis, Angelo. "Jazz Funeral: A Living Tradition: Southern Cultures; Summer 2005; 11,2; Research Library. Page 86. Print. http://www.proquest.com/

"Fraternal Orders and Mutual Aid Associations." Encyclopedia of African-American Culture and History. 5 vols. Macmillan, 1996. Reproduced in History Resource Center. Farmington Hills, MI: Gale. http://galenet.galegroup.com/servlet/HistRC/

Hanks, Eric. "A Song for His Father: William Pajaud and the Jazz Funeral Tradition." International Review of African American Art. Vol. 17 No. 2 2000: 2-14. SIRS Renaissance. Web. 30 Jun 2010.

"Slavery and the Making of America" 2010. Web 30 Jun. 2010. http://pbs.org/wnet/slavery/timeline/1866.html