Here in the autumn
of 2021, we are having discussions about how we should address issues of inclusion and discrimination and, in particular, how we should present the image and heritage of Cecil J. Sharp. When I first heard of him, when at the age of twenty-one I attended the Berea College Christmas School run by May Gadd, Sharp’s disciple and Elsie J. Oxenham’s “Little Robin,” we were taught to revere Sharp: why, he single-handedly saved English folk song and dance! Since then more information about his collecting practices has come to light and the academy has found him wanting in many regards: he was domineering, autocratic and inflexible; he was highly selective about his sources, in particular ignoring any Black singers in his collecting trips in Appalachia; he bowdlerized the words of songs, standardized their tunes to his taste; he was mistaken about many of his assertions as the origins and development of various dance forms and ignored those (like clog morris or step-dancing in general) that he felt were “degenerate” or “modern,” and so on. Yet he was amazingly hard-working and incredibly influential and successful in getting English folk song and dance into the school curriculum and therefore more generally into English and, to a lesser extent, American middle-class culture. It’s complicated!
It’s complicated and also I’m burying the lead. You might wonder why the image at the top of the page is not of Sharp or of Lucas but of Gustav Klimt’s famous painting The Kiss. It will all make sense—at least I hope it will!—by the time you reach the end of this essay. [Read more…]




Published in 1925, A15_The Abbey Girls in Town begins in December 1921, Abbey Time, and concludes in May of 1922. It is the third novel in the Mary-Dorothy and Biddy Devine story arc and one that mostly resolves Mary’s “problem”—that of both unhealthy dreaminess and an over-idealization of Joy Shirley. After this installment, Biddy largely disappears, though she will get her own novel in A21_Biddy’s Secret. There are two major dance episodes in it: one at the Chelsea Polytechnic Christmas dance school, where we meet again with Cecil Sharp (“the Prophet”) and his teachers, and one of a children’s dance performance.
Several weeks ago I wrote in general about the horrors of the Collins abridgments—here with A14_The Abbey Girls Again, we come face to face with them! The abridged version removes not only many of the folk-dance sequences, but a great deal of character development. The original version is much more coherent, if wordier. In this episode, folk dancing appears as having spiritual, moral, physical, and psychologically redemptive powers.
The current theme of this blog is an examination of Elsie J. Oxenham’s 39-book Abbey Girls series plus some Connectors, in reading order, focusing on the folk dance aspects they contain. With A11_
This installment runs from May through August 1918, “Abbey Time” (which is calculated based on the characters’ ages and which May Queen is ruling), but it contains physical elements, such as transatlantic commercial air travel and ballet, more suitable to 1951, which is when the book was published. I didn’t notice this uneasy interpolation when I read Strangers at the Abbey out of order, but when we return to the installments published in the 1920s, we will return to a world where motor cars were open, where phones in houses were known but rare, and where women automatically gave up their jobs upon marriage. Strangers is also an installment in which the Abbey Girls and their seventy-one-year old creator wax eloquent
With A04_Schooldays at the Abbey, published by Collins in 1938, we begin the cluster of nine books known as the “Retrospective Titles.” They fall after A03_Girls of the Abbey School (1921) and the order resumes again in publication time with A11_The Abbey Girls Go Back to School (1922). The nine retrospective titles were published between 1938 and 1957, three years before Oxenham’s death. They feature younger girls