Jazz Dance Quotes

I feel myself trying to be charming, and then I realize I’m obviously trying to be charming, and then I try to be even more charming to make up for the fake charm, and then I’ve basically turned into Liza Minnelli: I’m dancing in tights and sequins, begging you to love me. There’s a bowler and jazz hands and lots of teeth.

Anyone who's just driven 90 yards against huge men trying to kill them has earned the right to do Jazz hands.

I am the twentieth century. I am the ragtime and the tango; sans-serif, clean geometry. I am the virgin's-hair whip and the cunningly detailed shackles of decadent passion. I am every lonely railway station in every capital of Europe. I am the Street, the fanciless buildings of government. the cafe-dansant, the clockwork figure, the jazz saxophone, the tourist-lady's hairpiece, the fairy's rubber breasts, the travelling clock which always tells the wrong time and chimes in different keys. I am the dead palm tree, the Negro's dancing pumps, the dried fountain after tourist season. I am all the appurtenances of night.

Do we not each dream of dreams? Do we not dance on the notes of lost memories? Then are we not each dreamers of tomorrow and yesterday, since dreams play when time is askew? Are we not all adrift in the constant sea of trial and when all is done, do we not all yearn for ships to carry us home?

Writing about music is like dancing about architecture.

Sabine gestured to him with the half-eaten crust. "I like him. Not sure why he's wasting his time with the pole dancer, though." Tod laughed out loud and I groaned. "Sophie takes ballet and jazz. She's not a pole dancer." "There's more money in pole dancing," Sabine insisted.

Sometimes in life confusion tends to arise and only dialogue of dance seems to make sense.

Caution not spirit, let it roam wild; for in that natural state dance embraces divine frequency.

Dance as the narration of a magical story; that recites on lips, illuminates imaginations and embraces the most sacred depths of souls.

If movements were a spark every dancer would desire to light up in flames.

If spirit is the seed, dance is the water of its evolution.

Dance is the timeless interpretation of life.

Show me a person who found love in his life and did not celebrate it with a dance.

If you opened the dictionary and searched for the meaning of a Goddess, you would find the reflection of a dancing lady.

Don't breathe to survive; dance and feel alive.

Do not enjoy yourself. Enjoy dances and theaters and joy-rides and champagne and oysters; enjoy jazz and cocktails and night-clubs if you can enjoy nothing better; enjoy bigamy and burglary and any crime in the calendar, in preference to the other alternative; but never learn to enjoy yourself.

Life is an affair of mystery; shared with companions of music, dance and poetry.

Dance to inspire, dance to freedom, life is about experiences so dance and let yourself become free.

Through synergy of intellect, artistry and grace came into existence the blessing of a dancer.

DANCE – Defeat All Negativity (via) Creative Expression.

She who is a dancer can only sway the silk of her hair like the summer breeze.

Dance is the ritual of immortality.

One step, two steps, three steps; like winds of time experience joy of centuries, when movements become revelations of the dance of destinies.

For the Age has itself become vulgar, and most people have no idea to what extent they are themselves tainted. The bad manners of all parliaments, the general tendency to connive at a rather shady business transaction if it promises to bring in money without work, jazz and Negro dances as the spiritual outlet in all circles of society, women painted like prostitutes, the efforts of writers to win popularity by ridiculing in their novels and plays the correctness of well-bred people, and the bad taste shown even by the nobility and old princely families in throwing off every kind of social restraint and time-honoured custom: all of these go to prove that it is now the vulgar mob that gives the tone.

Burdened no more is soul for whom life flows through dance and not breath.

Dance is that delicacy of life radiating every particle of our existence with happiness.

In the century of jazz we are likely to overlook the emergence of the waltz as a hot and explosive human expression that broke through the formal feudal barriers of courtly and choral dance styles.

(...)"Flapper"— the notorious character type who bobbed her hair, smoked cigarettes, drank gin, sported short skirts, and passed her evenings in steamy jazz clubs, where she danced in a shockingly immodest fashion with a revolving cast of male suitors.

History is ending because the dominator culture has led the human species into a blind alley, and as the inevitable chaostrophie approaches, people look for metaphors and answers. Every time a culture gets into trouble it casts itself back into the past looking for the last sane moment it ever knew. And the last sane moment we ever knew was on the plains of Africa 15,000 years ago rocked in the cradle of the Great Horned Mushroom Goddess before history, before standing armies, before slavery and property, before warfare and phonetic alphabets and monotheism, before, before, before. And this is where the future is taking us because the secret faith of the twentieth century is not modernism, the secret faith of the twentieth century is nostalgia for the archaic, nostalgia for the paleolithic, and that gives us body piercing, abstract expressionism, surrealism, jazz, rock-n-roll and catastrophe theory. The 20th century mind is nostalgic for the paradise that once existed on the mushroom dotted plains of Africa where the plant-human symbiosis occurred that pulled us out of the animal body and into the tool-using, culture-making, imagination-exploring creature that we are. And why does this matter? It matters because it shows that the way out is back and that the future is a forward escape into the past. This is what the psychedelic experience means. Its a doorway out of history and into the wiring under the board in eternity. And I tell you this because if the community understands what it is that holds it together the community will be better able to streamline itself for flight into hyperspace because what we need is a new myth, what we need is a new true story that tells us where we're going in the universe and that true story is that the ego is a product of pathology, and when psilocybin is regularly part of the human experience the ego is supressed and the supression of the ego means the defeat of the dominators, the materialists, the product peddlers. Psychedelics return us to the inner worth of the self, to the importance of the feeling of immediate experience - and nobody can sell that to you and nobody can buy it from you, so the dominator culture is not interested in the felt presence of immediate experience, but that's what holds the community together. And as we break out of the silly myths of science, and the infantile obsessions of the marketplace what we discover through the psychedelic experience is that in the body, IN THE BODY, there are Niagaras of beauty, alien beauty, alien dimensions that are part of the self, the richest part of life. I think of going to the grave without having a psychedelic experience like going to the grave without ever having sex. It means that you never figured out what it is all about. The mystery is in the body and the way the body works itself into nature. What the Archaic Revival means is shamanism, ecstacy, orgiastic sexuality, and the defeat of the three enemies of the people. And the three enemies of the people are hegemony, monogamy and monotony! And if you get them on the run you have the dominators sweating folks, because that means your getting it all reconnected, and getting it all reconnected means putting aside the idea of separateness and self-definition through thing-fetish. Getting it all connected means tapping into the Gaian mind, and the Gaian mind is what we're calling the psychedelic experience. Its an experience of the living fact of the entelechy of the planet. And without that experience we wander in a desert of bogus ideologies. But with that experience the compass of the self can be set, and that's the idea; figuring out how to reset the compass of the self through community, through ecstatic dance, through psychedelics, sexuality, intelligence, INTELLIGENCE. This is what we have to have to make the forward escape into hyperspace.

Every dance you make belongs to you. It is part of your collection. When you think of it like that, you'll want to make your next routine the best you've ever made!

Transcend the terrestrial; surpass the celestial, from nature’s hands when you receive the sublime pleasures of dance.

Alice thought, No. It wasn't the War and the disgruntled veterans; it wasn't the droves and droves of colored people flocking to paychecks and streets full of themselves. It was the music. The dirty, get-on-down music the women sang and the men played and both danced to, close and shamelesss or apart and wild...It made you do unwise disorderly things. Just hearing it was like violating the law.

You have a picture of life within you, a faith, a challenge, and you were ready for deeds and sufferings and sacrifices, and then you became aware by degrees that the world asked no deeds and no sacrifices of you whatever, and that life is no poem of heroism with heroic parts to play and so on, but a comfortable room where people are quite content with eating and drinking, coffee and knitting, cards and wireless. And whoever wants more and has got it in him--the heroic and the beautiful, and the reverence for the great poets or for the saints--is a fool and a Don Quixote. Good. And it has been just the same for me, my friend. I was a gifted girl. I was meant to live up to a high standard, to expect much of myself and do great things. I could have played a great part. I could have been the wife of a king, the beloved of a revolutionary, the sister of a genius, the mother of a martyr. And life has allowed me just this, to be a courtesan of fairly good taste, and even that has been hard enough. That is how things have gone with me. For a while I was inconsolable and for a long time I put the blame on myself. Life, thought I, must in the end be in the right, and if life scorned my beautiful dreams, so I argued, it was my dreams that were stupid and wrong headed. But that did not help me at all. And as I had good eyes and ears and was a little inquisitive too, I took a good look at this so-called life and at my neighbors and acquaintances, fifty or so of them and their destinies, and then I saw you. And I knew that my dreams had been right a thousand times over, just as yours had been. It was life and reality that were wrong. It was as little right that a woman like me should have no other choice than to grow old in poverty and in a senseless way at a typewriter in the pay of a money-maker, or to marry such a man for his money's sake, or to become some kind of drudge, as for a man like you to be forced in his loneliness and despair to have recourse to a razor. Perhaps the trouble with me was more material and moral and with you more spiritual--but it was the same road. Do you think I can't understand your horror of the fox trot, your dislike of bars and dancing floors, your loathing of jazz and the rest of it? I understand it only too well, and your dislike of politics as well, your despondence over the chatter and irresponsible antics of the parties and the press, your despair over the war, the one that has been and the one that is to be, over all that people nowadays think, read and build, over the music they play, the celebrations they hold, the education they carry on. You are right, Steppenwolf, right a thousand times over, and yet you must go to the wall. You are much too exacting and hungry for this simple, easygoing and easily contented world of today. You have a dimension too many. Whoever wants to live and enjoy his life today must not be like you and me. Whoever wants music instead of noise, joy instead of pleasure, soul instead of gold, creative work instead of business, passion instead of foolery, finds no home in this trivial world of ours--

You both love Tolstoy and Dostoyevsky, Hawthorne and Melville, Flaubert and Stendahl, but at that stage of your life you cannot stomach Henry James, while Gwyn argues that he is the giant of giants, the colossus who makes all other novelists look like pygmies. You are in complete harmony about the greatness of Kafka and Beckett, but when you tell her that Celine belongs in their company, she laughs at you and calls him a fascist maniac. Wallace Stevens yes, but next in line for you is William Carlos Williams, not T.S. Eliot, whose work Gwyn can recite from memory. You defend Keaton, she defends Chaplin, and while you both howl at the sight of the Marx Brothers, your much-adored W.C. Fields cannot coax a single smile from her. Truffaut at his best touches you both, but Gwyn finds Godard pretentious and you don't, and while she lauds Bergman and Antonioni as twin masters of the universe, you reluctantly tell her that you are bored by their films. No conflicts about classical music, with J.S. Bach at the top of the list, but you are becoming increasingly interested in jazz, while Gwyn still clings to the frenzy of rock and roll, which has stopped saying much of anything to you. She likes to dance, and you don't. She laughs more than you do and smokes less. She is a freer, happier person than you are, and whenever you are with her, the world seems brighter and more welcoming, a place where your sullen, introverted self can almost begin to feel at home.

perhaps the answer is simply one: one female angel dancing alone in her stocking feet, a small jazz combo working in the background. She sways like a branch in the wind, her beautiful eyes closed, and the tall thin bassist leans over to glance at his watch because she has been dancing forever, and now it is very late, even for musicians.

When a dancer performs, melody transforms into a carriage, expressions turn into fuel and spirit experiences a journey to a world where passion attains fulfillment.

I don't really know how dating works," Jared told her. "High school for me was mostly musical numbers. That's how it is in the States, you've seen the movies. Every time someone had an emotional dilemma or epiphany, they would burst into song, and we would all have to break out into perfectly choreographed dance sequences. It took a lot of intensive training. So many jazz squares, no time for love.

I worry for a second that she wants to set us up: I am not interested in being set up. I need to be ambushed, caught unawares, like some sort of feral love-jackal. I'm too self-conscious otherwise. I feel myself trying to be charming, and then I realize I'm obviously trying to be charming, and then I try to be even more charming to make up for the fake charm, and then I've basically turned into Liza Minelli: I'm dancing in tights and sequins, begging you to love me. There's a bowler and jazz hands and lots of teeth.

Love is kisses and touches and all the little things that make your body flood with emotions such as need, want, protectiveness, jealousy, hurt, and anger. It can take your breath away, or smother you at times, and make you feel like you can't go on. Your heart may race a thousand miles per minute, then slow down, and then race again, just with a simple look. Love is deadly and can kill you from the inside out if you let it. It makes you do stupid, ridiculous things, and say senseless sappy words, or listen to silly love songs, jazz, or dance in the streets, or laugh, or smile. Love is a weapon, or a drug, and can drive a person mad. I know what love is...

Burdened no more is soul for whom life flows through dance like breath.

Make dance the mission every moment seeks to accomplish.

Spirit is a child, the tune of dancing feet its lullaby.

We have gone sick by following a path of untrammelled rationalism, male dominance, attention to the visible surface of things, practicality, bottom-line-ism. We have gone very, very sick. And the body politic, like any body, when it feels itself to be sick, it begins to produce antibodies, or strategies for overcoming the condition of dis-ease. And the 20th century is an enormous effort at self-healing. Phenomena as diverse as surrealism, body piercing, psychedelic drug use, sexual permissiveness, jazz, experimental dance, rave culture, tattooing, the list is endless. What do all these things have in common? They represent various styles of rejection of linear values. The society is trying to cure itself by an archaic revival, by a reversion to archaic values. So when I see people manifesting sexual ambiguity, or scarifying themselves, or showing a lot of flesh, or dancing to syncopated music, or getting loaded, or violating ordinary canons of sexual behaviour, I applaud all of this; because it's an impulse to return to what is felt by the body -- what is authentic, what is archaic -- and when you tease apart these archaic impulses, at the very centre of all these impulses is the desire to return to a world of magical empowerment of feeling. And at the centre of that impulse is the shaman: stoned, intoxicated on plants, speaking with the spirit helpers, dancing in the moonlight, and vivifying and invoking a world of conscious, living mystery. That's what the world is. The world is not an unsolved problem for scientists or sociologists. The world is a living mystery: our birth, our death, our being in the moment -- these are mysteries. They are doorways opening on to unimaginable vistas of self-exploration, empowerment and hope for the human enterprise. And our culture has killed that, taken it away from us, made us consumers of shoddy products and shoddier ideals. We have to get away from that; and the way to get away from it is by a return to the authentic experience of the body -- and that means sexually empowering ourselves, and it means getting loaded, exploring the mind as a tool for personal and social transformation. The hour is late; the clock is ticking; we will be judged very harshly if we fumble the ball. We are the inheritors of millions and millions of years of successfully lived lives and successful adaptations to changing conditions in the natural world. Now the challenge passes to us, the living, that the yet-to-be-born may have a place to put their feet and a sky to walk under; and that's what the psychedelic experience is about, is caring for, empowering, and building a future that honours the past, honours the planet and honours the power of the human imagination. There is nothing as powerful, as capable of transforming itself and the planet, as the human imagination. Let's not sell it straight. Let's not whore ourselves to nitwit ideologies. Let's not give our control over to the least among us. Rather, you know, claim your place in the sun and go forward into the light. The tools are there; the path is known; you simply have to turn your back on a culture that has gone sterile and dead, and get with the programme of a living world and a re-empowerment of the imagination. Thank you very, very much.

The leaves were miniature green umbrellas dancing in the spring's sky. Each leaf was in time within the windy choreographed dance. Their branch partners flowed naturally to the rhythmic beat. Controlled with each passing gust that flowed gently through the lofty tree.

Shug say, What, too shamefaced to put singing and dancing and fucking together? She laugh. That’s the reason they call what us sing the devil’s music. Devils love to fuck.

Limit not to only five, when the divine gifts the supreme sixth; the sense of dance

Spinning a dance of time.

My nerves did a jitter dance, stuck between two wolves.

My nerves did a jitter dance,

Jazz is made for elevators. It's crafted for the finest dancing spaces.

You don't have to dance—just get out there on the floor and shake.

Sweet hot jazz, square dancing, gooey fudge sundaes, musicals, movie magazines and so forth - these were the obvious items on her list of beloved things.

Robert Farris Thompson, America’s most prominent historian of African art, says that funky is derived from the Ki-Kongo lu-fuki, meaning “positive sweat” of the sort you get from dancing or having sex, but not working. One’s mojo, which has to be “working” to attract a lover, is Ki-Kongo for “soul.” Boogie comes from mbugi, meaning “devilishly good.” And both jazz and jism likely derive from dinza, the Ki-Kongo word for “to ejaculate.

Audience of angels descend in the ambiance reciting praises in your glory, when you wear your dance shoes, when you arrive at the stage and with every step you take beneath your feet heaven moves. That is the power of dance.

We hit every jazz and blues club on and off Bourbon Street, dancing and drinking until we girls were drunk enough to go with the boys to the strip clubs which outnumbered all other businesses in the French Quarter. Here is where my solution unfolded.

Sometimes it is the other way around. A white person is set down in our midst, but the contrast is just as sharp for me. For instance, when I sit in the drafty basement that is The New World Cabaret with a white person, my color comes. We enter chatting about any little nothing that we have in common and are seated by the jazz waiters. In the abrupt way that jazz orchestras have, this one plunges into a number. It loses no time in circumlocutions, but gets right down to business. It constricts the thorax and splits the heart with its tempo and narcotic harmonies. This orchestra grows rambunctious, rears on its hind legs and attacks the tonal veil with primitive fury, rending it, clawing it until it breaks through to the jungle beyond. I follow those heathen--follow them exultingly. I dance wildly inside myself; I yell within, I whoop; I shake my assegai above my head, I hurl it true to the mark yeeeeooww! I am in the jungle and living in the jungle way. My face is painted red and yellow and my body is painted blue. My pulse is throbbing like a war drum. I want to slaughter something--give pain, give death to what, I do not know. But the piece ends. The men of the orchestra wipe their lips and rest their fingers. I creep back slowly to the veneer we call civilization with the last tone and find the white friend sitting motionless in his seat, smoking calmly. "Good music they have here," he remarks, drumming the table with his fingertips. Music. The great blobs of purple and red emotion have not touched him. He has only heard what I felt. He is far away and I see him but dimly across the ocean and the continent that have fallen between us. He is so pale with his whiteness then and I am so colored.

At that moment, I felt happy. Meeting Rebecca was like learning to dance, discovering jazz. It was like falling in love for the first time. I had always been waiting for my future to erupt around me in an avalanche of glory, and now I felt it was really happening. Rebecca was all it took. Per aspera ad astra.

They went along a balcony that looked down over the dining room and the dance floor. The lisp of hot jazz came up to them from the lithe, swaying bodies of a high-yaller band. With the lisp of jazz came the smell of food and cigarette smoke and perspiration. The balcony was high and the scene down below had a patterned look, like an overhead camera shot. (Nevada Gas)

Perhaps we were, all of us -pimps, whores, racketeers, church members, and children -bound together by the nature of our oppression, the specific and peculiar complex of risks we had to run; if so, within these limits we sometimes achieved with each other a freedom that was close to love. I remember, anyway, church suppers and outing, and later, after I left the church, rent and waistline parties where rage and sorrow sat in the darkness and did not stir, and we ate and drank and talked and laughed and danced and forgot all about "the man." We had the liquor, we had the chicken, the music, and each other, and had no need to pretend to be what we were not, This is the freedom that one hears in some gospel songs, for example, and in jazz.

A wise person knows when and how to make the exception to every rule. A wise person knows how to improvise. Real-world problems are often ambiguous and ill-defined and the context is always changing. A wise person is like a jazz musician -- using the notes on the page, but dancing around them, inventing combinations that are appropriate for the situation and the people at hand.

Then it was horn time. Time for the big solo. Sonny lifted the trumpet - One! Two! - He got it into sight - Three! We all stopped dead. I mean we stopped. That wasn't Sonny's horn. This one was dented-in and beat-up and the tip-end was nicked. It didn't shine, not a bit. Lux leaned over-you could have fit a coffee cup into his mouth. "Jesus God," he said. "Am I seeing right?" I looked close and said: "Man, I hope not." But why kid? We'd seen that trumpet a million times. It was Spoof's. Rose-Ann was trembling. Just like me, she remembered how we'd buried the horn with Spoof. And she remembered how quiet it had been in Sonny's room last night... I started to think real hophead thoughts, like - where did Sonny get hold of a shovel that late? and how could he expect a horn to play that's been under the ground for two years? and - That blast got into our ears like long knives. Spoof's own trademark! Sonny looked caught, like he didn't know what to do at first, like he was hypnotized, scared, almighty scared. But as the sound came out, rolling out, sharp and clean and clear - new-trumpet sound - his expression changed. His eyes changed: they danced a little and opened wide. Then he closed them, and blew that horn. Lord God of the Fishes, how he blew it! How he loved it and caressed it and pushed it up, higher and higher and higher. High C? Bottom of the barrel. He took off, and he walked all over the rules and stamped them flat. The melody got lost, first off. Everything got lost, then, while that horn flew. It wasn't only jazz; it was the heart of jazz, and the insides, pulled out with the roots and held up for everybody to see; it was blues that told the story of all the lonely cats and all the ugly whores who ever lived, blues that spoke up for the loser lamping sunshine out of iron-gray bars and every hop head hooked and gone, for the bindlestiffs and the city slicers, for the country boys in Georgia shacks and the High Yellow hipsters in Chicago slums and the bootblacks on the corners and the fruits in New Orleans, a blues that spoke for all the lonely, sad and anxious downers who could never speak themselves... And then, when it had said all this, it stopped and there was a quiet so quiet that Sonny could have shouted: 'It's okay, Spoof. It's all right now. You get it said, all of it - I'll help you. God, Spoof, you showed me how, you planned it - I'll do my best!' And he laid back his head and fastened the horn and pulled in air and blew some more. Not sad, now, not blues - but not anything else you could call by a name. Except... jazz. It was Jazz. Hate blew out of that horn, then. Hate and fury and mad and fight, like screams and snarls, like little razors shooting at you, millions of them, cutting, cutting deep... And Sonny only stopping to wipe his lip and whisper in the silent room full of people: 'You're saying it, Spoof! You are!' God Almighty Himself must have heard that trumpet, then; slapping and hitting and hurting with notes that don't exist and never existed. Man! Life took a real beating! Life got groined and sliced and belly-punched and the horn, it didn't stop until everything had all spilled out, every bit of the hate and mad that's built up in a man's heart. ("Black Country")

Gentlemen and ladies- in green, yellow, pink- arriving on the terrace, sweeping down the stone stairs onto the lawn. Jazz music floating on the air; Chinese lanterns flickering in the breeze; Mr. Hamilton's hired waiters balancing huge silver trays of sparkling champagne flutes on raised hands, weaving through the growing crowds; Emmeline, shimmering in pink, leading a laughing fellow to the dance floor to perform the Shimmy shake.

COOL JAZZ: RECOMMENDED LISTENING Chet Baker, “But Not for Me,” February 15, 1954 Dave Brubeck and Paul Desmond, “You Go to My Head,” October 1952 Miles Davis and Gil Evans, “Blues for Pablo,” May 23, 1957 Miles Davis, “Fran Dance,” May 26, 1958 Miles Davis, “So What,” March 2, 1959 Stan Getz, “Moonlight in Vermont,” March 11, 1952 Modern Jazz Quartet, “Django,” December 23, 1954 Gerry Mulligan and Chet Baker, “Line for Lyons,” September 2, 1952

America, like England and Scotland, had never really been a gay nation. Rather it had been heavily and noisily jocular, with a substratum of worry and insecurity, in the image of its patron saint, Lincoln of the rollicking stories and the tragic heart. But at least there had been hearty greetings, man to man; there had been clamorous jazz for dancing, and the lively, slangy catcalls of young people, and the nervous blatting of tremendous traffic.

They'd set out on this quest without a wizard to guide them, finding the rules as they went. To do that, you read, you listened to jazz records or to the blues, you argued about hip-hop lyrics, you danced and you watched the dancers and you listened to poets and storytellers where poems were still read and stories still told. Sometimes you caught a glimpse, you caught a hint that others knew what you knew, that they had dreamed the path you now walked, or walked it themselves for a while.

How remote we were too from the crazy musicians who arrived on a blustery fall day with the idea that, since this was a financial center, there would be a rain of coins from the tall buildings in response to their trumpet, guitar, and bass fiddle. The wind swirled their jazz among the canyons. I saw that no one was paying them the slightest attention. Feeling guilty, I threw them a quarter, but they didn't see it. They danced and made jazz in the cold, while upstairs we went on with our work, and they didn't exist, and it was nobody's fault.

RESURRECTION OF DJANGO He was born in a gypsy caravan and spent his early years on the road in Belgium, playing the banjo for a dancing bear and a goat. He was eighteen when his wagon caught fire and he was left for dead. He lost a leg, a hand. Goodbye road, goodbye music. But as they were about to amputate, he regained the use of his leg. And from his lost hand he managed to save two fingers and become one of the best jazz guitarists in history. There was a secret pact between Django Reinhardt and his guitar. If he would play her, she would lend him the fingers he lacked.

Mentally, I found her to be a disgustingly conventional little girl. Sweet hot jazz, square dancing, gooey fudge sundaes, musicals, movie magazines and so forth - these were the obvious items on her list of beloved things. The Lord knows how many nickels I fed to the gorgeous music boxes that came with every meal we had! I still hear the nasal voices of those invisibles serenading her, people with names like Sammy and Jo and Eddy and Tony and Peggy and Guy and Patty and Rex, and sentimental song hits, all of them as similar to my ear as her various candies were to my palate.

In Paris (though he had just come four thousand miles from the river where it was born, though Bessie Smith herself had sung at a Negro dance ten miles from Briartree while they were packing for their trip abroad, and though Duff Conway, the greatest horn man of his time—for whose scratched and worn recordings Jeff was to pay as high as fifty and sixty dollars apiece—had been born and raised in Bristol, son of the cook in the Barcroft house on Lamar Street) Jeff discovered jazz. He fell among the cultists, the essayists on the ‘new’ American rhythms, including the one of whom Eddie Condon, when asked for an opinion, later said, “Would I go over there and tell him how to jump on a grape?

Do you want my jacket?” Jared asked. He was taking it off as he spoke, a little awkwardly as he still had to hang onto her. “Yes,” said Kami instantly. He drew it close around her shoulders. “Also your pin and your class ring. That’s how you do dating in America, isn’t it? You see, I know the ways of your people.” “I don’t really know how dating works,” Jared told her. “High school for me was mostly musical numbers. That’s how it is in the States, you’ve seen the movies. Every time someone had an emotional dilemma or epiphany, they would burst into song, and we would all have to break out into perfectly choreographed dance sequences. It took a lot of intensive training. So many jazz squares, no time for love.

We see the old women again. A laugh that is a little too forced and shrill jazz music have made them start. One of them whispers, worried: “Perhaps ... we should go and see ...” “The youngsters don’t like it when we are obviously watching them, and besides, what can we do? It’s us, the adults, with our suspicions who put evil thoughts in their minds.” The other lady (hesitant): “All the same, my dear, we’re meant to be chaperoning them.” We see the ballroom where about twenty couples are holding each other tightly and dancing a sensual tango in the semidarkness. Nadine, the young lady of the house, wearing very modern clothes, notices her mother and her aunt coming over to them, and tells everyone in a playful whisper: “Yikes! The cops are here!

The sound of the wind stretches its limbs. The jazz music witholds some of its ruckus. Hands move something in the dark. I say: just an old romanticism... No matter, the place will fit everything. Vision descends upon flaccid pathways and rides them on cheap metal. Dried out trees and others take their water from the drowned sand by force. I say: a passing depression. No matter, the place will fit everything. During the day the sun approaches the mountain, places its hand upon it, its cold hand of lovers, strikes stone with stone. Mountain scrub dances behind the stone. The sun does not see it. Only the moon shines upon it all the way beyond the bend and the guardian stones watch from afar. I say: a passing coincidence. No matter, the place will fit everything.

Here is New York. This is why I stay. I stay to hear the jazz musicians playing in the parks, and to browse the tables of books for sale on the street. I stay for a drink in a quiet bar, lit by golden autumn light, and for Film Forum double features in black and white. I stay for egg creams, for the amateur opera singers practicing with their windows open so we all can listen. For the Chinese grandmothers dancing by the East River, snapping red fans in their hands. For the music of shopkeepers throwing open their gates. I stay for the unexpected spectacle, and the chance encounter, and for those tough seagulls gliding inland on rainy days to remind us that Manhattan is an island, a potential space both separate and connected. Most of all, I stay because I need New York. I can't live anywhere else, so I hold on to what remains. We've lost a lot, but there's so much left worth fighting for. And while I stay, I fight.

Saturday and Sunday nights the long gray car would be parked among Fords and Chevrolets, as if it had littered or spawned on the gravel quay beside the club. Inside, the five-man Negro band pumped jazz—Button Up Your Overcoat and I’ll Get By and That’s My Weakness Now, interspersed with numbers that had been living before and would be living after: San and Tiger Rag and High Society—while the planters and bankers, the doctors and lawyers, the cotton men and merchants made a show of accompanying each other’s wives through the intricacies of the Charleston, the Black Bottom, the Barney Google, or else backed off and watched one of the women take a solo break, improvising, bobbing and weaving, wetting her thumbs and rolling her eyes, ritualistic, clinging desperately to the tail end of the jazz age—so desperately, so frantically indeed, that a person looking back upon that time might almost believe they had foreseen the depression and Roosevelt and another war and were dancing thus, Cassandra-like, in a frenzy of despair. Jeff

After a few sips, he picked up his sax and started jamming with the storm. Most days, Rivers meditated twice, when he awoke and again in the evening before writing or reading. But he still found a special relaxation and renewal in solitary playing. Contemplation through music was different from other reflective experiences, in part, because his visual associations were set free to mutate, morph, and meander; while the other senses were occupied in fierce concentraction on breathing, blowing, fingering, and listening. Within the flow of this activity, his awareness would land in different states of consciousness, different phases of time, and easily moved between revisualization of experience and its creation. The playing dislodged hidden feelings, primed him for recognizing the habitually denied, sheathed the sword of lnaguage, and loosened the shield and armor of his character. His contemplative playing purged him of worrisome realities, smelted off from his center the dross of eperience, and on those rare and cherished days, left only the refinement of flickering fire. Although he was more aware of his emotions, the music and dance of thought kept them at arm’s length, Wordsworth’s “emotion recollected in tranquility.” . . . As he played, his mind’s eye became the fisher’s bobber, guided by a line of sound around the driftwood of thought, the residue of his life, which materialized from nowhere and sank back into nothingness without his weaving them into any insistent pattern of order and understanding. He was momentarily freed of logical sequencing, the press of premises, the psycho-logic of primary process, the throb of Thought pulsing in and through him, and in billions of mind/bodies, now and throughout time, belonging each to each, to none, to no one, to Everyone, rocking back and forward in an ebb and flow of wishes, fears, and goals. He fished free of desire, illusion, or multiplicity; distant from the hook, the fisher, the fish; but tethered still on the long line of music, until it snagged on an immovable object, some unquestioned assumption, or perhaps a stray consummation, a catch in the flow of creation and wonder.

We got into the car. It was my first time. The car was spotless and I liked its smell, the smell of old leather and old steel. When, two minutes later, we reached my building, I began to feel sorry for him but didn't know what to say or how to help. I was too shy to ask him to open up and tell me about the cloud that had cast such a gloomy shadow over him. Instead I suggested something so flatfooted that I'm surprised it did not irritate him even more than he was already. I told him to head home and sleep the whole thing off, as if sleep could free a castaway from his island. No, he needed to work, he replied. Besides, her was looking forward to driving at night. He loved cruising Boston by night. He loved jazz, old jazz, Gene Ammons — especially played en sardine, with the volume really low — as the tenor sax invariably blocked all bad feelings and made him think of romance and of sultry summer nights where a woman dances cheek to cheek with you to the saxophone's prolonged lyrical strains that made you want love even after you'd stopped trusting love exists on this planet.

This guy Lobo, whose real and true name was Wolfgang Fink, played better than good flamenco guitar in a place called Mamma Mia in Puerto Vallarta. Had a partner name of Willie Royal, tall gangly guy who was balding a little early and wore glasses and played hot gypsy-jazz violin. They'd worked out a repertoire of their own tunes, "Improvisation #18" and "Gypsy Rock" as examples, played 'em high and hard, rolled through "Amsterdam" and "The Sultan's Dream" with enough power to set you two times free or even beyond that when the day had been tolerable and the night held promise. Lobo, sun worn and hard lined in the face looking over at Willie Royal bobbing and weaving and twisting his face into a mean imitation of a death mask when he really got into it, right wrist looking almost limp but moving his bow at warp speed across the strings, punctuated here and there by Lobo's stabbing ruscados and finger tapping on the guitar top. Good music, wonderful music, tight and wild all at the same time. On those nights when the sweat ran down your back and veneered your face and the gringitas looked good enough to swallow whole - knowing too they looked just that way and them watching the crowd to see who might be man enough to try it - people would be riding on the music, drinking and clapping in flamenco time, dancing around the dinner tables.

Almost immediately after jazz musicians arrived in Paris, they began to gather in two of the city’s most important creative neighborhoods: Montmartre and Montparnasse, respectively the Right and Left Bank haunts of artists, intellectuals, poets, and musicians since the late nineteenth century. Performing in these high-profile and popular entertainment districts could give an advantage to jazz musicians because Parisians and tourists already knew to go there when they wanted to spend a night out on the town. As hubs of artistic imagination and experimentation, Montmartre and Montparnasse therefore attracted the kinds of audiences that might appreciate the new and thrilling sounds of jazz. For many listeners, these locations leant the music something of their own exciting aura, and the early success of jazz in Paris probably had at least as much to do with musicians playing there as did other factors. In spite of their similarities, however, by the 1920s these neighborhoods were on two very different paths, each representing competing visions of what France could become after the war. And the reactions to jazz in each place became important markers of the difference between the two areas and visions. Montmartre was legendary as the late-nineteenth-century capital of “bohemian Paris,” where French artists had gathered and cabaret songs had filled the air. In its heyday, Montmartre was one of the centers of popular entertainment, and its artists prided themselves on flying in the face of respectable middle-class values. But by the 1920s, Montmartre represented an established artistic tradition, not the challenge to bourgeois life that it had been at the fin de siècle. Entertainment culture was rapidly changing both in substance and style in the postwar era, and a desire for new sounds, including foreign music and exotic art, was quickly replacing the love for the cabarets’ French chansons. Jazz was not entirely to blame for such changes, of course. Commercial pressures, especially the rapidly growing tourist trade, eroded the popularity of old Montmartre cabarets, which were not always able to compete with the newer music halls and dance halls. Yet jazz bore much of the criticism from those who saw the changes in Montmartre as the death of French popular entertainment. Montparnasse, on the other hand, was the face of a modern Paris. It was the international crossroads where an ever changing mixture of people celebrated, rather than lamented, cosmopolitanism and exoticism in all its forms, especially in jazz bands. These different attitudes within the entertainment districts and their institutions reflected the impact of the broader trends at work in Paris—the influx of foreign populations, for example, or the advent of cars and electricity on city streets as indicators of modern technology—and the possible consequences for French culture. Jazz was at the confluence of these trends, and it became a convenient symbol for the struggle they represented.

✓My music had roots which I'd dug up from my own childhood, musical roots buried in the darkest soil. ✓What makes my approach special is that I do different things. I do jazz, blues, country music and so forth. I do them all, like a good utility man ✓What is a soul? It's like electricity - we don't really know what it is, but it's a force that can light a room ✓There are many spokes on the wheel of life. First, we're here to explore new possibilities. ✓I did it to myself. It wasn't society... it wasn't a pusher, it wasn't being blind or being black or being poor. It was all my doing. ✓What makes my approach special is that I do different things. I do jazz, blues, country music and so forth. I do them all, like a good utility man. ✓There's nothing written in the Bible, Old or New testament, that says, 'If you believe in Me, you ain't going to have no troubles.' ✓Music to me is like breathing. I don't get tired of breathing, I don't get tired of music. ✓Just because you can't see anything , doesn't mean you should shut your eyes. ✓Don't go backwards - you've already been there. ✓Affluence separates people. Poverty knits 'em together. You got some sugar and I don't; I borrow some of yours. Next month you might not have any flour; well, I'll give you some of mine. ✓Sometimes my dreams are so deep that I dream that I'm dreaming. ✓I don't think any of us really knows why we're here. But I think we're supposed to believe we're here for a purpose. ✓I'd like to think that when I sing a song, I can let you know all about the heartbreak, struggle, lies and kicks in the ass I've gotten over the years for being black and everything else, without actually saying a word about it. ✓.There's nothing written in the Bible, Old or New testament, that says, 'If you believe in Me, you ain't going to have no troubles.' ✓Other arms reach out to me, Other eyes smile tenderly, Still in peaceful dreams I see, The road leads back to you. ✓I can't help what I sound like. What I sound like is what i am. You know? I cannot be anything other that what I am. ✓Music is about the only thing left that people don't fight over. ✓My version of 'Georgia' became the state song of Georgia. That was a big thing for me, man. It really touched me. Here is a state that used to lynch people like me suddenly declaring my version of a song as its state song. That is touching. ✓Absence makes the heart grow fonder and tears are only rain to make love grow. ✓If you can play the blues, you can do anything. ✓I never considered myself part of rock 'n' roll. My stuff was more adult. It was more difficult for teenagers to relate to; my stuff was filled with more despair than anything you'd associate with rock 'n' roll. Since I couldn't see people dancing, I didn't write jitterbugs or twists. I wrote rhythms that moved me. My style requires pure heart singing. ✓It's like Duke Ellington said, there are only two kinds of music - good and bad. And you can tell when something is good. ✓Rhythm and blues used to be called race music. ... This music was going on for years, but nobody paid any attention to it. ✓Crying's always been a way for me to get things out which are buried deep, deep down. When I sing, I often cry. Crying is feeling, and feeling is being human. ✓I cant retire from music any more than I can retire from my liver. Youd have to remove the music from me surgically—like you were taking out my appendix. ✓The words to country songs are very earthy like the blues. They're not as dressed up and the people are very honest and say, 'Look, I miss you darlin', so I went out and got drunk in this bar.' That's the way you say it. Where in Tin Pan Alley they would say, 'Oh I missed you darling, so I went to this restaurant and I sat down and had a dinn

In the last years of the Republic there were films such as Robert Siodmark's Menschen am Sonntag (People on Sunday, 1930)) and Gerhard Lamprecht's Emil und die Detektive (Emil and the Detectives, 1931), which embraced the airy streets, light-dappled forests, and lakes surrounding Berlin. Billie Wilder, a brash young journalist and dance-hall enthusiast, worked on the scripts for both these films. While Kracauer and Eisner saw malevolence in the frequent trope of doubling (one being possessed by another and thus becoming two conflicting psychological presences), Wilder witnessed another form of doubling during the Weimer era: transvestitism, a staple of cabaret. Men dressing as women (as do Reinhold Schünzel in der Himmel auf Erden [Heaven on earth]) and Curti Bois in Der Fürst von Pappenheim [The Masked Mannequin][both 1927]) or women as men (as does Dolly Haas in Liebeskommando [Love's Command, 1931]), in order to either escape detection or get closer to the object of their affection, is an inherently comic situation, especially when much to his or her surprise the cross-dresser begins to enjoy the disguise. Billie left Germany before he directed a film of his own; as Billy he brought to Hollywood a vigorous appreciation of such absurdities of human behavior, along with the dry cynicism that distinguished Berlin humor and an enthusiasm for the syncopations of American jazz, a musical phenomenon welcomed in the German capital. Wilder, informed by his years in Berlin (to which he returned to make A Foreign Affair in 1948 and One, Two, Three in 1961), wrote and directed many dark and sophisticated American films, including The Apartment (1969) and Some Like it Hot (1959), a comedy, set during Prohibition, about the gender confusion on a tonal par with Schünzel's Viktor und Viktoria, released in December 1933, eleven months into the Third Reich and the last musical to reflect the insouciance of the late Republic.

Now there is this song on the saxophone. And I am ashamed. A glorious little suffering has just been born, an exemplary suffering. Four notes on the saxophone. They come and go, they seem to say: You must be like us, suffer in rhythm. All right! Naturally, I’d like to suffer that way, in rhythm, without complacence, without self-pity, with an arid purity. But is it my fault if the beer at the bottom of my glass is warm, if there are brown stains on the mirror, if I am not wanted, if the sincerest of my sufferings drags and weighs, with too much flesh and the skin too wide at the same time, like a sea-elephant, with bulging eyes, damp and touching and yet so ugly? No, they certainly can’t tell me it’s compassionate—this little jewelled pain which spins around above the record and dazzles me. Not even ironic: it spins gaily, completely self-absorbed; like a scythe it has cut through the drab intimacy of the world and now it spins and all of us, Madeleine, the thick-set man, the patronne, myself, the tables, benches, the stained mirror, the glasses, all of us abandon ourselves to existence, because we were among ourselves, only among ourselves, it has taken us unawares, in the disorder, the day to day drift: I am ashamed for myself and for what exists in front of it. It does not exist. It is even an annoyance; if I were to get up and rip this record from the table which holds it, if I were to break it in two, I wouldn’t reach it. It is beyond—always beyond something, a voice, a violin note. Through layers and layers of existence, it veils itself, thin and firm, and when you want to seize it, you find only existants, you butt against existants devoid of sense. It is behind them: I don’t even hear it, I hear sounds, vibrations in the air which unveil it. It does not exist because it has nothing superfluous: it is all the rest which in relation to it is superfluous. It is. And I, too, wanted to be. That is all I wanted; this is the last word. At the bottom of all these attempts which seemed without bonds, I find the same desire again: to drive existence out of me, to rid the passing moments of their fat, to twist them, dry them, purify myself, harden myself, to give back at last the sharp, precise sound of a saxophone note. That could even make an apologue: there was a poor man who got in the wrong world. He existed, like other people, in a world of public parks, bistros, commercial cities and he wanted to persuade himself that he was living somewhere else, behind the canvas of paintings, with the doges of Tintoretto, with Gozzoli’s Florentines, behind the pages of books, with Fabrizio del Dongo and Julien Sorel, behind the phonograph records, with the long dry laments of jazz. And then, after making a complete fool of himself, he understood, he opened his eyes, he saw that it was a misdeal: he was in a bistro, just in front of a glass of warm beer. He stayed overwhelmed on the bench; he thought: I am a fool. And at that very moment, on the other side of existence, in this other world which you can see in the distance, but without ever approaching it, a little melody began to sing and dance: “You must be like me; you must suffer in rhythm.

The jazz funeral celebrates the fact that the person who died is free now to dance on the other side.

There are only so many times you can use jazz hands and pelvis thrusts in one dance.

emerged from dance-oriented early hip-hop (which, like jazz, evolved by extending the breaks for dancers), it’s morphed into something else entirely: music that sounds best in cars. People do dance in their cars, or they try to.

From the mid-1940s, ‘existentialist’ was used as shorthand for anyone who practised free love and stayed up late dancing to jazz music. As the actor and nightclubber Anne-Marie Cazalis remarked in her memoirs, ‘If you were twenty, in 1945, after four years of Occupation, freedom also meant the freedom to go to bed at 4 or 5 o’clock in the morning.’ It meant offending your elders and defying the order of things. It could also mean mingling promiscuously with different races and classes. The philosopher Gabriel Marcel heard a lady on a train saying, ‘Sir, what a horror, existentialism! I have a friend whose son is an existentialist; he lives in a kitchen with a Negro woman!’ The

O wayfarer! Yearn finds quench, not in meadows, seashores or altitude of mountain peaks; but when being becomes dance.

O wayfarer! Yearn finds quench, not in meadows, seashores or altitude of mountain peaks; but when being and dance are one.

Dance, you jazz-mad puppets of fate, and

This new generation of Italian American entertainers shared Sinatra’s view of the new dance music that emerged in the 1950s. “Rock-and-roll is the most brutal, ugly, desperate, vicious form of expression it has been my misfortune to hear,” Sinatra told Congress in 1958. “Rock-and-roll smells phony and false. It is sung, played, and written for the most part by cretinous goons, and by means of its almost imbecilic reiteration, and sly, lewd—in plain fact, dirty—lyrics … it manages to be the martial music of every sideburned delinquent on the face of the earth.” In response to the raw, driving sexuality of black-influenced rock, young Italian American men in New York and Philadelphia did to the new music what Sinatra and his generation had done to jazz. A style combining smooth vocal harmonies, romantic lyrics, and a stationary stage presence, doo-wop was invented in the 1940s by black youth on street corners, but it shot to the top of the pop charts in the late 1950s when Italian Americans adopted it as their own—just as most African American performers moved toward “soul music.” From 1958, when Dion (DiMucci) and the Belmonts placed several songs on the pop charts, until the “British Invasion” of 1964, Italian American doo-wop groups dominated American popular music. All wearing conservative suits and exuding a benign romanticism, the Capris, the Elegants, the Mystics, the Duprees, the Del-Satins, the Four Jays, the Essentials, Randy and the Rainbows, and Vito & the Salutations declared the arrival of Italians into American civilization. During the rise of doo-wop and Frank Rizzo, Malcolm X mocked the newly white Italians. “No Italian will ever jump up in my face and start putting bad mouth on me,” he said, “because I know his history. I tell him when you’re talking about me you’re talking about your pappy, your father. He knows his history. He knows how he got that color.” Though fewer and fewer Italian Americans know the history of which Malcolm X spoke, some have reenacted it.

Back then he'd hammered out rags as rough as the planks that made up that schoolhouse stage. Over the years he's taken a saw and rasp to those tunes and smoothed them at the edges, sanded them slowly over time with finer and finer grit paper, and applied a polish to them. The songs are comfortable now. People can take their shoes off to dance without fear of a spike in the foot; they can lie back on that smooth and waxed wood to take a nap in the afternoon or make love all night long. Oliver sees himself as a carpenter, a craftsman putting notes and melodies together, fitting them when they will, stepping back to rest and reconsider when they won't.

We’re doing serious research here,” said Tanaa. “Nothing is a toy. Well, except for Six-Fingered Steve.” She gestured at the tiny tap-dancing robot, who heard his name and made jazz hands with too many digits. Disturbing, as always.

What kind of styles? There are circle dances inspired by Salsa, and others inspired by contemporary dance type moves, reggae, classical music and jazz. Everything can come under this umbrella, all with the idea that this is a social dance. We don't have to perform and we don't have to be perfect. We’re doing it for the way that we feel when dancing, the togetherness and connection.

His 1968 film of Finian’s Rainbow, a fanciful 1947 Broadway blast from the left by Fred Saidy, E. Y. “Yip” Harburg and Burton Lane, is a guidebook to other movies and musicals. Coppola packs his film with intrusive references that proclaim the artifices of filmusical style and the tension between credible storytelling and musical convention. The editing of an arrival by train comes directly from Hallelujah; a dance with laundry on a clothesline from Dames; the aerial floating on that clothing from Mary Poppins; the spray of fire hoses on a burning church from Strike; the passing of water pails, “Keep the water coming,” from Our Daily Bread; the use of blackface from two decades of filmusicals between The Jazz Singer and The Jolson Story.

The strange, jangly music made its way out of the speakers and it wasn’t long before Buster emerged from the hallway, tapping his foot. Annie waved him over and they stood in front of the speaker, nodding their heads, singing along, “Contort yourself, contort yourself.” If Annie could not drink, if Buster could not overmedicate, then dancing to abrasive, atonal jazz-punk would have to do. The music screeched and spilled over the edges of normal rhythm, but Buster and Annie did not miss a step, dancing the only way they’d ever known, poorly, but with great enthusiasm. If there was a name for this dance, it would be The Fang.

Poem (I Can’t Speak for the Wind) I don’t know about the cold. I am sad without hands. I can’t speak for the wind Which chips away at me. When pulling a potato, I see only the blue haze. When riding an escalator, I expect something orthopedic to happen. Sinking in quicksand, I’m a wild appaloosa. I fly into a rage at the sight of a double-decker bus, I want to eat my way through the Congo, I’m a double agent who tortures himself and still will not speak. I don’t know about the cold, But I know what I like I like tropical madness, I like to shake the coconuts And fingerprint the pythons,- fevers which make the children dance. I am sad without hands, I’m very sad without sleeves or pockets. Winter is coming to this city, I can’t speak for the wind which chips away at me.

Berlin wrote songs for a number of Astaire films of the period: Top Hat, Follow the Fleet, On the Avenue, Carefree. The two men became close personal friends for the rest of their lives. But the choice of Astaire as a Hollywood leading man is, at first glance, puzzling. Certainly, he was an extraordinary dancer, and songwriters appreciated his accuracy and clarity when singing their songs, even if his voice was reedy and thin. But a leading man? Essentially, Astaire epitomized what Berlin and other Jews strove to achieve. He was debonair, polished, sophisticated. His screen persona was that of a raffish, outspoken fellow, not obviously attractive, whose audacity and romanticism and wit in the end won out. It didn’t hurt that he could dance. But even his dance—so smooth and elegant—was done mostly to jazz. Unlike a Gene Kelly, who was athletic, handsome, and sexy, Astaire got by on style. Kelly was American whereas Astaire was continental. In short, Astaire was someone the immigrant might himself become. It was almost like Astaire was himself Jewish beneath the relaxed urbanity. In a film like Top Hat he is audacious, rude, clever, funny, and articulate, relying mostly on good intentions and charm to win over the girl—and the audience. He is the antithesis of a Clark Gable or a Gary Cooper; Astaire is all clever and chatty, balding, small, and thin. No rugged individualist he. And yet his romantic nature and persistence win all. Astaire only got on his knees to execute a dazzling dance move, never as an act of submission. His characters were largely wealthy, self-assured, and worldly. He danced with sophistication and class. In his famous pairings with Ginger Rogers, the primary dance numbers had the couple dressed to the nines, swirling on equally polished floors to the strains of deeply moving romantic ballads.

Berlin wrote songs for a number of Astaire films of the period: Top Hat, Follow the Fleet, On the Avenue, Carefree. The two men became close personal friends for the rest of their lives. But the choice of Astaire as a Hollywood leading man is, at first glance, puzzling. Certainly, he was an extraordinary dancer, and songwriters appreciated his accuracy and clarity when singing their songs, even if his voice was reedy and thin. But a leading man? Essentially, Astaire epitomized what Berlin and other Jews strove to achieve. He was debonair, polished, sophisticated. His screen persona was that of a raffish, outspoken fellow, not obviously attractive, whose audacity and romanticism and wit in the end won out. It didn’t hurt that he could dance. But even his dance—so smooth and elegant—was done mostly to jazz. Unlike a Gene Kelly, who was athletic, handsome, and sexy, Astaire got by on style. Kelly was American whereas Astaire was continental. In short, Astaire was someone the immigrant might himself become. It was almost like Astaire was himself Jewish beneath the relaxed urbanity. In a film like Top Hat he is audacious, rude, clever, funny, and articulate, relying mostly on good intentions and charm to win over the girl—and the audience. He is the antithesis of a Clark Gable or a Gary Cooper; Astaire is all clever and chatty, balding, small, and thin. No rugged individualist he. And yet his romantic nature and persistence win all.

Well, there's another set forward, you see. Up to now you couldn't stand all this dance and jazz music. It was too superficial and frivolous for you. Now you have seen that there's no need to take it seriously and that it can all the same be very agreeable and delightful. And by the way, the whole orchestra would be nothing without Pablo. He conducts it and puts fire into it.

Movies, music, TV, images and even food have become perfected to such an extent that it’s hard to even remember the way things used to be. We look at computers more than we look at the outside world. It may be true in some sense that movies and TV are more entertaining now, although I don’t personally think so. Magazines think they need to Photoshop their images to keep selling copies. There is no defense for artificial food whatsoever, and the problem with artificial music is that the public doesn’t realize that what they’re listening to is not real. It’s not human. The use of live instruments in recordings and in live “concerts” is so rare now that young people (especially in the United States) don’t have hardly any idea whatsoever about how to dance to live music of any sort. They don’t hear human salsa bands, string quartets, jazz bands, funk bands, rock bands or solo instrumentalists anymore. We have enough DJs. We need more high-level live music. There

Rick looked at his watch and gave a nod. “Yup! We have enough time before our next appointment.” “Enough time for what?” asked Amelia. He grinned and began dancing around her and singing in jazz style: “Goin’ down the bayou! Goin’ down the bayou! Goin’ down the bayou! Doodle-ee doodle-ee-doo!” When Rick saw her eyes brighten, he said, I checked out a few bayous at Cross Lake. We’re goin’ down the bayou, sweetie.” Amelia asked with laughter in her voice, “Were you just singing a Disney tune? From the Princess and the Frog?” “Yup! I have many talents.