Anderson@Large

John Coltrane House Family Feud

Scottish historian Sir Walter Scott observed, “Oh, what a tangled web we weave, when first we practice to deceive!”

Ownership of the John Coltrane House has been a tangled web ever since the property owner of record, Norman Gadson, died in 2007. I raised the “tangled title” issue with Ravi Coltrane on March 13, 2020. During the conference call, Ravi said organizations raising money in the name of John Coltrane need the permission of the Estate of John and Alice Coltrane. That “ties their hands unless there’s a partnership with the estate.” That was my first and only conversation with Coltrane’s son.

In a lawsuit filed on April 27, 2022, Ravi and his brother Oran allege they are the rightful owners of the Strawberry Mansion rowhome that their father bought in 1952. Coltrane and his first wife, Juanita “Naima” Austin, conveyed the property to his mother, Alice Gertrude Coltrane, on March 24, 1958.

Coltrane’s sons claim their father’s beloved cousin, Mary Lyerly Alexander, better known as Cousin Mary, “duped” (read: deceived) Gadson into paying $100,000 to purchase her life estate in the Coltrane House. According to Alice Gertrude Coltrane’s Last Will and Testament, Cousin Mary had “the right and privilege to live on the premises at 1511 North 33rd Street, Philadelphia, Pennsylvania, during her lifetime.” Her life estate ended on August 31, 2019.

My successful nomination of the Coltrane House for listing on 2020 Pennsylvania At Risk is cited in the Complaint and included in an exhibit, but I found out about the lawsuit by happenstance. The lawsuit was also a surprise to the defendants, Aminta Gadson Weldon and Hathor Gadson. A spokesperson for the defendants’ lawyer, Edward A. Fox, said in a statement:

The Early-Gadson family was enormously surprised and saddened to learn of the litigation filed by John Coltrane’s sons given the family’s 18-year history of ownership, preservation, and deep commitment to this National Historic Landmark, with the full knowledge of the Coltrane family.

The parties have clammed up. So I decided to follow the money to try to untangle the web of claims and counterclaims.

The John and Alice Coltrane Home in Dix Hills, New York is owned and stewarded in partnership by the Town of Huntington and Friends of the Coltrane Home in Dix Hills, a nonprofit organization. On September 21, 2021, the Andrew W. Mellon Foundation awarded Friends of the Coltrane Home a grant of $1 million “to support the preservation of the Home, enhance organizational capacity, and expand programmatic offerings.” In announcing the grant, the Mellon Foundation notes: “While the funds received from the Mellon Foundation will go a long way to renovating the Home and transforming it into an innovative museum, additional support will be needed before the Home can be opened to the public.”

The Strawberry Mansion Community Development Corporation (SMCDC) has raised $855,000 for the Coltrane House, including a $300,000 grant awarded under Pennsylvania’s Blight Remediation Program on May 25, 2021. The reimbursable grant is for “engineering and renovation costs associated with façade remediation activities at the Coltrane House Property.” The grant ends on June 30, 2023.

The Mellon Foundation awarded SMCDC $500,000 on December 10, 2021. The two-year grant is “to support organizational capacity and development for a community-focused project honoring the legacy of John Coltrane.” SMCDC needs an additional $5 million before the John Coltrane Museum and Cultural Arts Center can be opened to the public.

According to their IRS return, Friends of the Coltrane House received $18,100 in contributions in 2020. Between 2016 and 2020, the nonprofit received a combined total of $296,502 in contributions. Their 2013 Indiegogo and 2018 Kickstarter fundraisers were unsuccessful. Both campaigns closed after raising less than $9,000.

The O’Jays warned us that money can “do funny things to some people.” Ravi and Oran Coltrane’s lawsuit was filed four months after SMCDC received the Mellon Foundation grant. Defendants claim SMCDC has “five other grant applications pending.” Did money and the lack of permission from the Estate of John and Alice Coltrane trigger the lawsuit?

My lived experience tells me there’s more to the story. Stay tuned to “John Coltrane House Family Feud” as I follow the money.

John Coltrane House Digital Reconstruction

National Preservation Month began as National Historic Week in May 1973. It has been a month-long celebration since 2005. This year’s theme, “People Saving Places,” encapsulates efforts to save the John Coltrane House.

The Coltrane House has been in a deteriorating condition for more than two decades. Restoration has been stymied by, i.a., legal entanglements (the owner of record died in 2007) and lack of imagination. Over the past 20 years, there have been several schemes to repurpose the property as a historic house museum. The schemers failed to recognize that the historic house museum business model wherein an organization has to raise millions of dollars before the property is open to the public and millions more to keep the door open is no longer feasible.

As I wrote in an op-ed published in the Philadelphia Inquirer, an Act 135 conservatorship is the only viable option to save this National Historic Landmark.

I am collaborating with Chris Hytha, a digital artist and founder of the Rowhomes project, to raise awareness that the rowhome in which Coltrane lived from 1952 to 1958 is at risk. Hytha will create the John Coltrane House NFT, a unique digital artwork. He said:

NFTs are deeply rooted in the culture of collectability. Featuring the John Coltrane House would add another layer of historical significance, and has the potential to introduce this piece of Philadelphia history to a global audience. Collecting memorabilia has been a part of our culture for centuries, and NFTs provide a new outlet to raise funds for the preservation of this National Historic Landmark.

At the same time, I will team up with an architecture firm that is a pioneer in virtual design and construction. Building on architectural drawings, archival photos, scholarly research and oral histories, we will recreate the exterior and interior. In so doing, we will create a new paradigm for historic preservation. The interior of the rowhome where Coltrane experienced a “spiritual awakening” will be accessible to virtual visitors wherever they are in the world.

We will cast a wide net for a financially-capable alternate stewardship – an Act 135 conservatorship – to preserve the structure, the tangible reminder of John Coltrane, in public memory. We are taking giant steps to preserve for current and future generations the rowhome where John Coltrane composed “Giant Steps.”

For more info, contact All That Philly Jazz Director Faye Anderson at [email protected].

Women’s History Month: Bessie Smith

Bessie Smith famously told us: “Ain’t nobody’s business if I do.”

I have made it my business to oppose the Preservation Alliance for Greater Philadelphia’s proposed Christian Street Historic District which would memorialize a small “light, bright, and damn near white” Negro elite. Cataclysmic events during the period of significance (1910 to 1945) include the Great Depression, the Great Migration, two World Wars, and the New Deal.

The Empress of the Blues lived on Christian Street. Her house is located less than 500 feet outside the arbitrary boundaries of the proposed historic district. The fact that one of the highest paid Black entertainers in the 1920s and ‘30s is excluded from the gentrifiers’ narrative about “Black wealth” tells you all you need to know about the merits of the nomination.

Bessie Smith shaped a fashion aesthetic for blues singers. Drexel University professor Alphonso McClendon, author of Fashion and Jazz: Dress, Identity and Subcultural Improvisation, wrote:

Contrary to the sad lyrics they espoused, the blues ladies dressed in extravagant designs that articulated their growing wealth, as well as the changing attitudes of women. … In a publicity photo for Columbia Records [1914], Bessie Smith, Empress of the Blues, captured the Oriental aesthetic, elegantly draped in a sleeveless net tunic embroidered with beads and floral appliqués that scalloped at the hem. Smith was known for her opulent headdresses that exploited beads, fringe and feathers, conceivably a strategy to emphasize the head as practiced by early African societies.

For info about the “Oriental aesthetic” and the Jazz Age, check out the exhibition “Venus and Diana: Fashioning the Jazz Age” presented by the Fox Historic Costume Collection at Westphal College of Media Arts and Design.

Christian Street Historic District: Which is Negro? Which is White?

The April 1952 issue of Ebony magazine included a quiz, “Which is Negro? Which is White?”

The Preservation Alliance for Greater Philadelphia has nominated six blocks of Christian Street for designation as a “Black-themed” historic district. The notables who lived on that stretch, including architect Julian F. Abele, are largely unknown. According to his biographer, Abele did not identify as Negro; he classified himself “other.” Abele and his French wife lived at 1515 Christian Street. In 2021, African Americans are again asking, “Which is Negro? Which is White?”

The Preservation Alliance’s architectural historians claim that “between 1910 and 1945, the west side of Christian Street—from Broad to 20th—was ‘the social center of colored wealth and pride’ in Philadelphia.” Two white men crafted a narrative that flies in the face of decades of research by Black scholars, primary source documents, and African Americans’ lived experience. During the period of significance, “colored wealth” was concentrated among professionals. More doctors, dentists and lawyers lived on Lombard Street, and in West Philly and North Philly than on Christian Street. Colorism was the defining characteristic of the professionals who lived on so-called “Black Doctors’ Row.” Colorism is anti-Black racism by another name. By the way, when did the descriptor Black Doctors’ Row come into use? Before 1968, calling a Negro “black” would lead to a fight.

The myth of Black Doctors’ Row stems from a random article in the Philadelphia Tribune. In Black Bourgeoisie: The Rise of a New Middle Class in the United States, Dr. E. Franklin Frazier noted:

Although the Negro press declares itself to be the spokesman for the Negro group as a whole, it represents essentially the interests and outlook of the black bourgeoisie. Its demand for equality for the Negro in American life is concerned primarily with opportunities which will benefit the black bourgeoisie economically and enhance the social status of the Negro. The Negro press reveals the inferiority complex of the black bourgeoisie and provides a documentation of the attempts of this class to seek compensations for its hurt self-esteem and exclusion from American life. Its exaggerations concerning the economic well-being and cultural achievements of Negroes, its emphasis upon Negro “society” all tend to create a world of make-believe into which the black bourgeoisie can escape from its inferiority and inconsequence in American society.

As for Christian Street’s bougie Negroes being the center of racial pride, don’t get me started. Instead, listen to Dr. Frazier:

Their emotional and mental conflicts arise partly from their constant striving for status within the Negro world, as well as in the estimation of whites. Moreover, they have accepted unconditionally the values of the white bourgeois world: its morals and its canons of respectability, its standards of beauty and consumption. In fact, they have tended to overemphasize their conformity to white ideals. Nevertheless, they are rejected by the white world, and this rejection has created considerable self-hatred, since it is attributed to their Negro characteristics. At the same time, because of their ambivalence towards Negroes, they are extremely sensitive to slights and discriminations which Negroes suffer. Since they do not truly identify themselves with Negroes, the hollowness of the black bourgeoisie’s pretended “racial pride” is revealed in the value which it places upon a white or light complexion.

I will oppose the Christian Street Historic District nomination when it comes before the Philadelphia Historical Commission. For now, I will share some observations of Lawrence Otis Graham, the foremost authority on the Black elite. In his New York Times bestseller Our Kind of People: Inside America’s Black Upper Class, Graham acknowledged:

Skin color has always played an important role in determining one’s popularity, prestige, and mobility within the black elite. It is hard to find an upper-class black American family that has been well-to-do since before the 1950s that has not endured family conversations on the virtues of “good hair, sharp features, and nice complexion.” These code words for having less Negroid features have been exchanged over time for more politically correct ones, but it is a fact that the black upper class thinks about these things more than most.

The Negro press also thought about skin color more than most. A large part of their revenue was derived from advertisements for skin bleaching products.

Graham’s kind of people — “the doctor-lawyer, high-church, high-yellow, Episcopalian crowd” — lived on Christian Street where the first meeting of Jack and Jill of America Inc. was held at the home of Marion Turner Stubbs who was married to Dr. Frederick D. Stubbs.

Graham grew up in Jack and Jill. In his chapter, “Jack and Jill: Where Elite Black Kids Are Separated from the Rest,” he wrote:

In its early years, Jack and Jill—like many groups that catered to the black establishment in the first half of the twentieth century—attracted a negative reaction from many blacks who lacked the resources, the pedigree, or the physical appearance to be considered for membership. History shows that some chapters, particularly the ones in the larger southern cities, were clearly guilty of placing a great emphasis on these characteristics, but others were unfairly attacked for doing the same thing when what really was happening was that they were just nominating people who were in their social circle, their church, their bridge club. And not surprisingly, these darker, less-pedigreed people had long before been shut out of those institutions.

Jack and Jill kids did not play with the kids at the Christian Street YMCA which was founded in 1889. The founding meeting was held at the Washington Square West home of William Still.

The Christian Street Historic District would memorialize a caste system that stems from slavery and the rape of Black women and girls by their enslavers. White supremacy comes in many guises, including colorism and self-hatred. Christian Street notables were “light, bright, and damn near white.” If Negroes did not have white-adjacent features or an economic status that “compensated” for their skin color and hair texture, they had to “get back, get back, get back.”

Henry Minton House, Systemic Cronyism and Historic Preservation

John Brown launched the raid on Harpers Ferry on October 16, 1859.

The home of elite caterer Henry Minton was one of the last places the freedom fighter laid his head. Minton was an abolitionist and stockholder in the Underground Railroad. In The Philadelphia Negro, W.E.B. Du Bois wrote that Minton “wielded great personal influence, aided the Abolition cause to no little degree, and made Philadelphia noted for its cultivated and well-to-do Negro citizens.”

Minton was a cosigner of an iconic Civil War recruitment poster.

In Black History Month 2019, the Henry Minton House was considered for listing on the Philadelphia Register of Historic Places. The Committee on Historic Designation unanimously recommended designating the property a historic landmark. On April 12, 2019, the Historical Commission ignored the recommendation and denied historic designation. City Council President Darrell Clarke’s designee was the lone vote in support of the nomination. Mayor Jim Kenney appointed 12 of the 13 commissioners.

On the eve of Black History Month 2021, New York City-based Midwood Investment & Development demolished the Henry Minton House. Midwood’s lawyer, Matthew McClure, was a member of the Mayor’s Task Force on Historic Preservation.

Since April 2019, I have railed against the Commission’s vote (here, here and here). As it turns out, the denial of historic designation was less about systemic racism and more about systemic cronyism. Last week, Josh Lippert, Department of Licenses & Inspections’ designee, blew the whistle. Lippert said he was “directed by the administration as a designee to the commission for L&I to vote against designation for a specific project for what I can tell was for development and/or political reasons.” He has since resigned.

Paul Chrystie, a spokesperson for the city, shrugged off Lippert’s allegation. Chrystie told WHYY, “There is nothing untoward about a Commissioner instructing his representative about how to represent him. Accordingly, in those cases in which the administration [read: Mayor Kenney] has a position on a proposed designation before [the historical commission], those departments are expected to be receptive to that position.”

Chrystie’s comment begs the question: Why would the Mayor and his appointees have a “position” other than to preserve one of the few extant buildings associated with the Underground Railroad?

The Office of the Inspector General has opened an investigation. Councilmember Helen Gym (At Large) said in a statement:

We need to trust in the integrity of our public institutions. The recent allegations by a member of the Philadelphia Historical Commission must be taken very seriously.

Last year, I joined organizers, historians, and activists across the city to protect the Camac Baths, which proudly displayed our city’s tribute to LGBT visionary Gloria Casarez, and the Minton Residence, home and workplace of abolitionist Henry Minton. I share in the community outrage when the Commission denied these locations historical designations that could have protected them from destruction.

The OIG says, “See Something? Say Something.” At the April 12, 2019 meeting of the Historical Commission, I saw the commissioners ignore the unanimous recommendation of the Committee on Historic Designation. The chair of the Committee switched sides and voted to deny protection to the Henry Minton House.

To this day, Emily Cooperman has not explained why she changed her vote. So I reported the switcheroo to the OIG. Stay tuned.

John Coltrane House Update

Two years ago my call to action to save the John Coltrane House generated pushback from folks who have been hanging around the historic landmark for decades and on whose watch the property deteriorated.

I ignored the naysayers and nominated the National Historic Landmark for listing on 2020 Pennsylvania At Risk.

As jazz lovers commemorate Coltrane’s heavenly birthday on September 23, there’s cause for celebration: Coltrane’s Strawberry Mansion rowhouse is not under imminent threat of demolition by neglect. On May 25, 2021, the Strawberry Mansion Community Development Corporation was awarded $300,000 under Pennsylvania's Blight Remediation Program. According to state Rep. Donna Bullock, the funds will be used “to restore the currently blighted Coltrane House and its neighboring blighted properties which will expand the footprint of the Coltrane House to lead to the creation of the John Coltrane Museum and Cultural Arts Center.”

Truth be told, the state grant is a drop in the bucket of the funds needed to restore the blighted residential row, and establish a museum and community arts center. On May 3, 2021, the Strawberry Mansion CDC announced the completion of the John Coltrane Museum and Cultural Arts Center Site Feasibility Study undertaken by the Community Design Collaborative which provides pro bono preliminary design services to nonprofit organizations. Parenthetically, the Collaborative noted that renewed interest in the Coltrane House was “due to the building having been recently placed on the Preservation Pennsylvania’s 2020 Pennsylvania At Risk list.”

The Collaborative proposed three development options that require access to or ownership of neighboring properties. The costs range from $3,454,884 to $5,825,575. The estimates do not include acquisition, staff, program and exhibition costs.

The Coltrane House is located at 1511 N 33rd Street. 1509 N 33rd Street was sold to 1509 N 33rd St LLC for $235,000 on January 27, 2021. 1509 N 33rd St LLC transferred the deed to Bluebird Lending LLC for $0.00 on March 18, 2021. Bluebird Lending LLC is a private real estate lender that specializes in access to fast capital, and “construction management in neighborhoods undergoing urban revitalization.”

1513 N 33rd Street is privately owned. After years of nonpayment, there are no delinquent property taxes. The property’s assessed value is $132,800. The Philadelphia Housing Authority owns 1515 N 33rd Street which has a market value of $439,700. PHA intends to convey the property to Strawberry Mansion CDC subject to approval by the U.S. Department of Housing and Urban Development and the financial feasibility of the Coltrane House Project.

The road to rehabilitation of the Coltrane House is long and winding. In the meantime, there are things we can do to signal a change is going to come. For instance, I recently reported illegal dumping to Philly 311.

Philadelphia has a chronic trash problem. So if you see illegal dumping on the sidewalk, you can submit a report to Philly 311. I also reported the unsealed window on the second floor of 1509 N 33rd Street which exposes the property to the elements and further water damage. The building code violation is a threat to the Coltrane House with which it shares a party wall. L&I “is actively working to solve the issue.”

Mary Lyerly Alexander, aka Cousin Mary, did her part. We must step up and do our part to ensure the jazz giant’s legacy is not erased from public memory.

International Underground Railroad Month 2021

Maryland Gov. Larry Hogan declared September International Underground Railroad Month in 2019. More freedom seekers fled from bondage in Maryland than from any other state. September was chosen because it was the month that Frederick Douglass (September 3, 1838) and Harriet Tubman (September 17, 1849) took their flight to freedom.

In 2020, Pennsylvania was one of eleven states that recognized International Underground Railroad Month. From Adams County to Warren County, Pennsylvania was a hub of organized resistance to slavery.

Hundreds of fleeing bondmen passed through Bucks County where there were numerous Underground Railroad stations, particularly in the boroughs of Quakertown, Buckingham and New Hope. Stationmasters included George Corson, Mahlon Linton, Jonathan Magill, and the Paxson and Pierce families. According to Dr. Charles L. Blockson, a small group of free blacks who settled in New Hope used Mount Moriah A.M.E. Church, founded circa 1818, as a hiding place for the self-emancipated. In his book, The Underground Railroad in Pennsylvania, Blockson notes the "well-concealed settlement was known as ‘Darkeytown.'"

Mount Moriah A.M.E. Church Cemetery is the final resting place for some formerly enslaved, including Henry Lee, and Rachel Moore and two of her children.

Jesse Crooks, an independent researcher and archivist, has done extensive research on Mount Moriah. He shared Edward H. Magill’s remarks before the Bucks County Historical Society on January 18, 1898. Magill, second president of Swarthmore College and son of an Underground Railroad stationmaster, recounted:

Rachel Moore was a slave near Elkton, Maryland, more than fifty years ago. She was manumitted by her master, and received free-papers from the court at Elkton. I had hoped to present these papers, as they were long carefully cherished in her possession, but they have been mislaid since her death. She had six children who were still slaves, and succeeded in bringing all of them North, aided by the Underground Railroad. As usual they traveled only by night, resting in concealment during the day. Think of a mother starting unaided, with her six children, to a distant and unknown country, seeking for her children the blessings of freedom which she herself had already acquired! Does not the fact speak volumes for the cruelty of the system of oppression from which she was making her escape?

They sometimes met with friends who took them in and cared for them during the day, and sent them on at night. Sometimes they were less fortunate, and spent the day of anxious concealment all alone. The first names that I have of those with whom they stopped are a family of Lewises with whom they spent two days at Phoenixville, and who then sent them on, in a wagon at night, to a friend named Paxson, near Norristown, who in turn took them into Norristown to the home of that well-known friend of the slave, Jacob L. Paxson, where they remained two weeks. From there they were forwarded to the home of W. H. Johnson, where homes were found for the four eldest children in the families of Thomas Paxson, Joseph Fell, Edward Williams and John Blackfan. Rachel, with her two younger children, came to the home of my father, Jonathan P. Magill, where they remained for several years. I am indebted to Fanny, one of these children, for the details of this account.

Sadly, Moore’s final resting place has been abandoned. Jesse Crooks and I are collaborating to save Mount Moriah Cemetery from decades of neglect. Burial grounds matter. They are places where the ancestors were honored and accorded the dignity and respect in death that were denied them in life.

Help may be on the way. The “African American Burial Grounds Study Act,” introduced by Sen. Sherrod Brown (D-OH), unanimously passed in the Senate on December 20, 2020. Sen. Brown is expected to reintroduce the bill which would help identify, preserve and restore Black burial grounds. In a letter in support of the Senate bill, a national coalition of organizations representing, i.a., preservationists, historians, archaeologists and conservationists wrote:

Cemeteries are places of tribute and memory, connecting communities with their past. Unfortunately, many African-American burial grounds from both before and after the Civil War are in a state of disarray or inaccessibility. Beginning with slavery and continuing through the Jim Crow era, African-Americans were restricted in where they could bury their dead. Local laws segregated burial grounds by race. These sites were often confined to remote areas or marginal property, and they frequently were not provided the same sort of state or local support or assistance as predominantly white cemeteries. As a result, many jurisdictions are unaware of the existence of these historic sites; even when their location is known, the task of restoring, preserving, and maintaining these burial grounds can be expensive, difficult, and require technical expertise.

For information on how you can help ensure the ancestors’ graves are kept clean, contact Faye Anderson at [email protected].