I was pushing my shopping cart through the aisles of Yoke’s Supermarket on a recent “Fresh Friday,” when a spritely-sounding young woman announced over the public address system, “Attention shoppers, attention shoppers, two minutes until the next Cakewalk, two minutes.” Frozen with suspense and the anticipation of
winning one of Yoke’s chocolate crème de menthe cakes, I stood pat on the number 36 yellow flower pasted on the floor in front of me. I wasn’t going to budge off that number 36 -- I wanted a cake.
While I waited to hear my number called, I was overcome with a sense of nervous anxiety --the same emotion I had felt as a young boy waiting to win a cake when I was seven years old. I wondered why a boyhood fascination with winning a cake still left me with such a deep, lasting hunger some 47 years after I first danced a Cakewalk.
What was it that tugged at my heart, telling me to delve deeper into the meaning of the Cakewalk? Why did I sense that there was an underlying truth I hadn’t discovered as a child? The only way I could unveil the mystique behind my relationship with this odd little dance to win a cake would lie in retracing the footsteps of my childhood, setting forth on a quest to discover the history of the Cakewalk.
We moved to Salem, Oregon from The Dalles, in the Summer of 1964, when my Father, Edgar Ross, accepted a position at the Oregon Department of Agriculture in the Commodity Commissions Bureau. My parents settled on a ranch-style, three-bedroom home on the corner of Ward Drive and 46th Avenue in the new community of “Jan Ree” Gardens. Our lot was bordered by new homes on two sides and to the East was a field of Blue Lake bush beans that would soon be consumed by the encroaching development.
Mother and Father shared a few details about our new home. It had a second bathroom, a wood-paneled living room and an unfinished family room that my father promised would have a metal wood stove. But they kept one little secret from my sister and me until we were a block from our final destination on the day we drove to Salem -- our new house was next door to the grade school. I didn’t know whether to feel good or sick at the thought of living next door to the school where I would spend the next five years.
Hayesville Elementary School was typical of the architecture of grade schools built in the early 1960’s-an L-shaped, non-descript building painted in drab green and grey. The assembly room, cafeteria and administrative offices anchored the building with the classrooms jutting out from the principal’s office. I started the school year in Mrs. Rhonda Sample’s second grade class. She was young, blond and attractive, totally unlike the spinster vision I had of the teacher that awaited me at my new school.
The highlight of the school year was the annual “Open House at Hayesville.” Students showcased their talents, dazzling parents with displays of frogs and snakes in aquariums, samples of cursive writing on paper chains hung over the blackboard and paper mache busts of historic American figures like Thomas Jefferson and George Washington. Mothers and fathers could take a tour of the gleaming, stainless steel kitchen where Mrs. Fox prepared our hot lunches each day-warm, billowing cinnamon rolls dripping with powdered sugar frosting and her buttery, oven-fried chicken.
But the most anticipated event of Open House at Hayesville was the annual Cakewalk Raffle -- a silly fun dance around the classroom. The winner won a cake and the proceeds went to fund other activities at school.
We cut footprints out of colored construction paper and pasted them in a large circle on the spotless, pink vinyl-tiled floor. Each “foot” was given a number from one to twenty. Red, white and blue streamers were tacked on the outer walls and then brought to the center of the ceiling to define the center point of the cakewalk circle. When the room was ready, Mrs. Sample turned on the lights and opened the door, welcoming a parade of Mother’s who pranced into the room carrying Tupperware cake caddies, Pyrex baking dishes, glass cake domes and disposable aluminum trays coddling their precious cake creations.
hspace="8" align="left">Three long tables were placed against the wall and covered with proper linen tablecloths. The tables served as the stage upon which the cakes would strut their stuff. The chorus line of cakes went on and on through the annals of cakedom-Chiffon, Angel Food, Devils Food, Sponge Cake, Pound Cake, Marble Cakes, Chocolate Torts and Jelly Rolls. There were cakes garnished with coconut, dusted with nonpareils, frosted with peanut butter, sprinkled with peppermints, and dotted with spiced gum drops. I entered the Cakewalk over and over until I won, seemingly always at the end of the evening when very few of the best cakes were left on the table. While Mother’s “Burnt Sugar Cake with 7-Minute Frosting” was good, it would be a total embarrassment in front of ones classmates for a kid to choose the cake made by his mother. No, should I win the Cakewalk and should it still be available, I would choose the Spiced Praline Crunch Cake made by Bernie Bennett’s Mother.
The historical importance of the Cakewalk wasn’t a part of Mrs. Sample’s second-grade curriculum at Hayesville in 1964. Living in the Pacific Northwest, we were insulated from the racial struggles of the South at that time. I was a young white boy in a middle-class American family. I led the colorful life of a kid, yet I lived in a country that saw only shades of black and white.
Only three years before my second grade, in the Spring of 1961 the Freedom Riders set out on a campaign to test the Supreme Court Ruling that upheld the segregation of blacks and whites at bus depots, waiting rooms, lunch counters and restrooms throughout the South. The Freedom Riders were met with ignorance and violence. African-Americans couldn’t drink from the same water fountain I drank from. I never knew.
hspace="8" align="left">The Cakewalk played an important role in the history of America -- a long-forgotten chapter that tells the story of the struggles forced upon the enslaved, who in spite of their burdens rose
above the oppression of race and found a new form of the expression of freedom.
The seeds of the Cakewalk were sown in the segregated deep South sometime around 1850, as a parody of the way plantation owners escorted their ladies into a formal ball. The women wore long, ruffled dresses of silk and glass beads with long, white gloves that reached above the elbow. The gentlemen were outfitted with top hats and tail coats. Couples pranced and paraded into lavishly decorated ballrooms, arm-in-arm in high-stepping fashion, marching into the center of the party, often to the music played by a banjo-strumming fiddler who worked in the fields.
The winner of the dance contest sometimes won a cake presented by the master of the house, leading many to think this is where the name the “Cakewalk” comes from.
African-American slaves who watched the proceedings took the dance on as their own in the yards outside their shacks, mocking what they saw as the frivolous customs of the plantation owners. According to the oral histories of slaves and their descendants, the Cakewalk was a marriage of traditional African tribal dances and rhythms combined with the dance steps of the upper classes. When the land barons and ladies saw the slaves dance, they missed the satirical element entirely, but the popularity of the Cakewalk had been established among the elite and it now transcended the boundaries of class.
Wealthy farmers went on to sponsor competitions between plantations and the dance moved to large cities in the South and then to the East where it became a staple of traveling minstrel shows and ultimately to Vaudeville, the lights of Broadway and throughout Europe.
On January 1, 1863, President Lincoln issued the Emancipation Proclamation with these humble words, “all persons held as slaves within any State or designated part of a State, the people whereof shall then be in rebellion against the United States, shall be then, thenceforward, and forever free.”
Inspired by the renewed freedom gifted to them through Emancipation, a freedom that allowed them to express themselves openly through dance and music, African-Americans led a creative revival that would usher in new forms of dance and music that had never before been seen or heard. The artistic contributions of former slaves and their descendants would forever change the creative landscape in America.
hspace="8" align="left">From this humble beginning in the sweltering, humid heat and back-breaking work of picking cotton, African-American artists penned the notes of a new from of music called ragtime that would eventually evolve into jazz. It was the Cakewalk, unintentionally and ironically, that crossed the bounds of race and class status as it burst into the popular consciousness of America
By the 1890’s, African-American actors, dancers and musicians had started forming their own production companies and staged versions of the Cakewalk became all the rage.
Scott Joplin, (1867-1917), was an early musical pioneer of the Cakewalk style of music. Known as the “King of Ragtime,” Joplin wrote and performed in the style of rag—a combination of dance and marching music entwined with the “ragged” rhythms and soul of African music. One of Joplin’s most famous pieces was “The Ragtime Dance,” (published in 1902), that included a Cakewalk:
“Turn left and do the “Cakewalk Prance,
Turn the other way and do the “Slow drag,
Now take your lady to the World’s Fair and do the ragtime dance.
Cakewalk soft and sweetly, be sure your steps done neatly.”
The vaudeville team of Mr. Egbert Williams and Mr. George Walker were two of the first African-Americans to take their musical show on the road in a grand scale. Crowds packed into The New York theatre in 1903 for 53 stunning performances of song and Cakewalk dances in William’s and Walker’s new production “In Dahomey” -- the first all-black musical to be performed on a grand scale in a major Broadway venue. After its raging success in America, “In Dahomey” crossed the Atlantic, performing for seven months of standing-room-only audiences at the Shaftesbury Theatre in London before returning to New York.
hspace="8" align="left">By the turn of the century,
Americans were moving off farms and into towns and cities in record numbers. Ragtime music transformed into a new genre called “Jazz,” with emerging talents like Jelly Roll Morton, Louis Armstrong and Duke Ellington playing at the Cotton Club in New York.
By 1930, the public fascination with dance theatre began to fade as America was lured by the intrigue of other forms of entertainment like talking motion pictures. But the early concepts and the heritage established by the Cakewalk endured throughout the twentieth century and into the 21st, namely, as a contest to raise money at church socials and school functions. The Cakewalk also delivered new words into the American vocabulary-“take the cake,” and “it’s a real cakewalk,” are terms used to refer to something that is “the best,” or a job easily done. Cakewalk software is a cutting-edge firm today that produces award-winning digital audio and recording software to the music industry.
I’m nearing my 54th birthday in November, some 46 years removed from my second-grade class. I had been lost until that Cakewalk at Yoke’s, yet now I’m found. I’ve learned a lesson in respect through the Cakewalk -- a lesson that taught me how emancipation allowed the enslaved to express themselves through music and dance. A lesson that freedom is an unalienable right bestowed upon all Americans. I’ve gained a deep appreciation for the place that this little ditty we call the Cakewalk plays in the history of America, opening our eyes to a world that was color blind.
I found my personal truth in the Cakewalk -- a truth far richer and deeper than the dreams of a boy winning a cake.
David Ross lives in Spokane, but works a one-hour plane ride away. When he's not tending to his day job -- or commuting -- he writes about food and reviews restaurants. He is on the eGullet Society hosting team.