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Monday, July 27, 2026

Five YouTube Examples Of The Spiritual "Kumbaya" ("Come By Here"), Part II


Kumbaya My Lord ]Ghana, West Africa]

George Osei-Bonsu Tiboah (GOseiBonsu), Sep 27, 2018

Kumbaya My Lord...

The song is a simple appeal to God to come and help those in need, At Prayer & Faith Conference this spiritual song is slowly becoming our anthem whenever we gather together to worship. Even though only a few minutes, this song has so much meaning to all singing.

Enjoy Kumbaya wonderfully conducted by Nana Bonnie from Prayer Faith Conference, ThamesValley YouthFederation & CCC Youth Retreat 2016

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Edited by Azizi Powell

This is Part II of a three part pancocojams series on the song "Kumbaya" or the word "Kumbaya".

This post showcases five YouTube examples of the African American Spiritual "Kumbaya'.

Click https://pancocojams.blogspot.com/2026/07/a-partial-timeline-for-religious-or-non.html for Part I of this pancocojams series. That post presents a partial timeline for the religious or non-religious uses of the song "Kumbaya" or the word "Kumbaya" in the United States and-by extension- elsewhere in the world. 

This timeline is presented to help explain how and when the religious song "Kumbaya" became associated with children's campfire songs and how and when that song and the word "Kumbaya" became certain kinds of jokes and putdowns.  

Click -- for Part III of this pancocojams series. That post showcases some YouTube examples of the song "Kumbaya' being sung for non-religious reasons in American movies.

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The content of this post is presented for historical, folkloric, socio-cultural, and political purposes.

All copyrights remain with their owners.

Thanks to the unknown original composer/s of the song "Kumbaya" and thanks to Minnie Lee, Henry Wylie and others who were early singers of that song. Thanks to early collectors of the song "Kumbaya, and thanks to all those who are quoted in this post.
-snip-
Click https://pancocojams.blogspot.com/2012/01/the-kumbaya-song-around-world.html for the January 2012 pancocojams post entitled "
The Kumbaya Song Around The World".

That post showcases six additional YouTube videos of people singing "Kumbaya" other than the videos  that are showcases in this 2026 pancocojams post.

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ADDITIONAL YOUTUBE VIDEOS
These videos and the video that is embedded at the top of this post are presented in no particular order. Numbers are added for referencing purposes only.

SHOWCASE VIDEO #2 -  Kumbaya Pete Seeger 10 24 1963



Kálmán Tóth, May 18, 2014

Pete Seeger live Australia

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SHOWCASE VIDEO #3 - Bethany Family sing 'Kum Bay Yah' (Tanzania)


 

unapendo, Aug 1, 2008

Bethany children's home choir practice another popular song ready for their trip to England

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SHOWCASE VIDEO #4 - Khumbaya | Tribute | Gospel Touch Choir ft. Soweto - Gospel Choir Hire

Gospel Touch, April 13, 2020

KHUMBAYA - Victim | Appeal Song| Coronavirus | COVID-19

This track from Gospel Touch is tied in with spreading the message of hope during the Covid-19 pandemic.

The Coronavirus Pandemic has constrained governments and organizations worldwide to take intense measures to stop its spread – from putting 33% of the total populace under lockdown, numerous have lost jobs, businesses, and many have lost love ones.

The UK/USA based gospel choir have collaborated to record a song Khumbaya, also sang by the Soweto Gospel Choir, to pay tribute and request for prayers for the victims, bring hope and solace by touching the soul and heart of everybody that is affected and to the NHS endeavoring to give treatment and save lives during the coronavirus pandemic.

Gospel Touch is directed by the CEO Sam Adebanjo, who trusts and hopes for some harmony, recuperation, and solace for the nations."Gospel Touch" performs in the UK and abroad at private and corporate events. They have been included and featured in most of the UK and USA national Television channels: BBC, ITV and Chanel 4, BET, TBS and have been nominated for the MOBO Awards. They have also worked alongside projects with Micheal Jordan, President Barack Obama, Trevor McDonald, Sports Relief, Master Card, Jamie Oliver, Gordon Ramsay. 

'Gospel Touch Gospel Singers are – Touching Lives, One Song At A Time'.

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SHOWCASE VIDEO #5 - Kumbaya : The New London Chorale



Luite Lubberts, November 14, 2014

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This concludes Part II of this pancocojams series.

Thanks for visiting pancocojams.

Visitor comments are welcome.

A Partial Timeline For The Religious Or Non-Religious Uses Of The Song "Kumbaya" Or The Word "Kumbaya" (1926-2015)

Edited by Azizi Powell

This is Part I of a three part pancocojams series on the song "Kumbaya" or the word "Kumbaya".

This post presents a partial timeline for the religious or non-religious uses of the song "Kumbaya" or the word "Kumbaya" in the United States and-by extension- elsewhere in the world. 

This timeline is presented to help explain how and when the religious song "Kumbaya" became associated with children's campfire songs and how and when that song and the word "Kumbaya" became certain kinds of jokes and putdowns.  

Click https://pancocojams.blogspot.com/2026/07/five-youtube-examples-of-spiritual.html for Part II of this pancocojams series. That post showcases some YouTube examples of the spiritual "Kumbaya'.

Click -- for Part III of this pancocojams series. That post showcases some YouTube examples of the song "Kumbaya' being sung for non-religious reasons in American movies.

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The content of this post is presented for historical, folkloric, socio-cultural, and political purposes.

All copyrights remain with their owners.

Thanks to the unknown original composer/s of the song "Kumbaya" and thanks to Minnie Lee, Henry Wylie and others who were early singers of that song. Thanks to early collectors of the song "Kumbaya, and thanks to all those who are quoted in this post.

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ONLINE SOURCES FOR THIS TIMELINE
Here are links to the three main online sources that I used for this timeline:

 https://blogs.loc.gov/folklife/2018/02/kumbaya-history-of-an-old-song/ Library of Congress: Folklife Today: "Kumbaya: History of an Old Song" by Stephen Winick, February 6, 2018 [referred to in the timeline as Source #1]

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https://www.npr.org/2012/01/13/145059502/when-did-kumbaya-become-such-a-bad-thing "When Did 'Kumbaya' Become Such A Bad Thing?" by Linton Weeks, January 13, 2012 [referred to in the timeline as Source #2]

**
https://en.wikipedia.org/wiki/Kumbaya [referred to in the timeline as Source #3]

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A PARTIAL TIMELINE FOR THE RELIGIOUS OR NON-RELIGIOUS USES OF THE SONG "KUMBAYA" OR THE WORD "KUMBAYA"

1926/1927-  Minnie Lee, a Gullah Geechie (African American) student from North Carolina is documented singing the  song “Oh, Lord, Won’t You Come By Here". The  lyrics of that song were written down by  (White American) Julian Parks Boyd who was her teacher at that time. In 1927 Boyd sent this manuscript to Robert Winslow Gordon, the founder of the Archive of American Folk-Song—which is now the American Folklife Center archive.  "Folkways" was the title for The American Folklife Center's recording label.

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1926
- Henry Wylie , a Gullah Geechie (African American) man from Georgia was recorded singing "Kumbaya" by Julian Parks Boyd. Boyd sent that wax cylinder recording to Robert Winslow Gordon, the founder of the Archive of American Folk-Song—which is now the American Folklife Center archive. This was one of four wax cylinders of this song that Boyd sent to Gordon. Two of those cylinders are now unplayable.

**
1931- "In 1931, the Society for the Preservation of Spirituals published a song that they called “Come by Yuh,” in a book entitled The Carolina Low Country. The exact date of the song’s collection is not mentioned in the book, but all of the book’s songs were collected between 1922 and 1931. (As a consequence, it is impossible to know whether this version predates any or all of Gordon’s materials, and it therefore may be impossible to identify with certainty the first verifiable reference to the song.) This song has the refrain “Come By Yuh, Lord, come by yuh,” and a repeated verse “somebody need you lord, come by yuh.” Gordon called one of his now-unplayable cylinders “Come by here, Lord, come by here,” and the other “Somebody need you Lord, come by here,” suggesting that these were all the same song. It is also very similar to the song we know as “Kumbaya.” By 1931, then, the song had likely been recorded or transcribed from at least five singers, and other songs bearing the stamp of its influence had been recorded and published as well." [quote from Source #1]

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late 1930s - "By the late 1930s, [Samuel G.] Freedman, [from Columbia University] discovered, folklorists had made recordings of "Kumbaya" as far afield as Lubbock, Texas, and the Florida women's penitentiary". [quote from Source #2]

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1939- Martin Frey, a White American evangelist and composer, published and copyrighted sheet music for one version of "Kumbaya" which he called “Come by Here.” Once the song “Kumbaya” became popular during the 1950s/1960s folk revival, Frey claimed that he had written it. 

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January 1956 -"Lynn Rohrbough, co-proprietor with his wife Katherine of the camp songbook and hymnal publisher Cooperative Recreation Service, predecessor to World Around Songs first published "Kumbaya" in its January 1956 pamphlet Song Sampler as well as the 1956 edition of Hymns of Universal Praise (for the North East Ohio Conference of the Methodist Church)[11] and then in many others of its collections. [quote from Source #3]

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1957- (White American) "folk singer Tony Saletan learned the song ["Kumbaya"] from the Rohrboughs. Saletan performed the song on April 14, 1957, at the Swarthmore Folk Festival,[13] but never recorded it." [quote from Source #3]

**
1957- Tony Saletan
 taught the song "Kumbaya" to The Folksmiths, a (White American) folk singing group from Oberlin College, Ohio. [Source #1, Source #3]

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summer of 1957- The Folksmiths toured summer camps in the summer of 1957, and they taught “Kumbaya” (or, as they called it, “Kum Ba Yah”) to thousands of American campers, helping to cement the song’s association with both children and campfires". (quote from Source #1)

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1958- the first published recording of this song was by The Folksmiths,  The song "Kum Ba Yah" was part of an album called We’ve Got Some Singing to Do, which was released on the Folkways label in early 1958.

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1958 - (White American) folk singer Pete Seeger released a version of the song with the title “Kum Ba Ya” on the Folkways label.

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1959 - Pete Seeger’s group The Weavers recorded the song known as “Kumbaya” on the Folkways label

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1963 -"
In 1963 about two dozen employees of the Young Men's and Young Women's Hebrew Associations in Manhattan held a sit-in — complete with choruses of "Kumbaya" — to protest the closing of 18 Jewish community centers." [quote from Source #2]

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1966- "In 1966, student protesters in Gary, Ind., reacting to the city's corruption and crime, altered the usual lyrics to fit their concerns: Gary's troubled, my Lord, Kumbaya" ".[quote from Source #2]

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1977- "In 1977, Gov. Edmund Brown of California sang the song with California Conservation Corps trainees at a camp 75 miles north of Los Angeles".[quote from Source #2]

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1980- "In 1980, protesters crooned it at a candelight vigil in Middletown, Pa., marking one year since the nuclear disaster at nearby Three Mile Island." 
[quote from Source #2]

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1989- "
In 1989 humorist Joe Queenan, in a mean-spirited essay titled "If I Had a Hammer...I'd Smash Their Guitars," said that hearing "Kumbaya" sent shivers down his spine." [quote from Source #2]

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the mid 1990s- "In the mid-1990s, the Capitol Steps, a satirical singing group from Washington, mocked the song ["Kumbaya"] [quote from Source #2]

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1993- Adams Family Values- movie released in 1993 includes a brief scene where the Addams children forced to go to a summer camp are shown watching a camp counselors and campers seated around a camp fire singing "Kumbaya".https://www.youtube.com/watch?v=yhV_3kx9knA

1994- "Speaking out against a program that would pay students for national service, [Republican Congressman Rick] Santorum said, "Someone's going to pick up trash in a park and sing 'Kumbaya' around a campfire, and you're going to give them 90 percent of the benefits of the GI Bill! That's a slap in the face to every person who put their butts on the line in a foreign country. ... That's not what America is all about."[quote from Source #2]

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August 20, 1997- South Park [animated television series] "Volcano" (Season 1, Episode 3): Ned Gerblansky sings a raspy rendition of the song using a voice-box/kazoo setup around a campfire on a hunting trip with Jimbo and the boys

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July 28, 1999- South Park [animated television series] (Season 3, Episode 9): The Jew Scouts sing the song briefly around a campfire in front of Moses.

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November 3, 2004- "Something Wall-Mart This Way Comes" (Season 8, Episode 9): The local townsfolk gather to sing it after the massive superstore is finally destroyed. 

https://www.youtube.com/watch?v=q55kazVdH58

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February 2007- definition submitted to urbandictionary.com by Timla, February 20, 2007 
"kumbaya

blandly pious and naively optimistic

At the risk of sounding too kumbaya, I felt as if I had finally come home."
-snip-
This is ranked as the top definition for the word "kumbaya" on  https://www.urbandictionary.com/define.php?term=kumbaya  (July 26, 2026).

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May 2010- definition submitted to urbandictionary.com by winkles76 

"Kumbaya moment 

when management tries to create camaraderie amongst employees through a group activity, usually involving food and or drink.

I would really like to skip out on that lunch meeting, but I know the boss is looking forward to that kumbaya moment. I really hope we don't have to sing."
-snip-
This is the first definition of that phrase on  https://www.urbandictionary.com/define.php?term=kumbaya  

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April 2011-" Singing "Kumbaya," former presidential candidate Herman Cain told a Chicago Tea Party rally in April of 2011, to much laughter, "is not a foreign policy strategy." [quote from Source #2]

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October 2011- [Republican Presidential] "
Candidate Rick Perry told The New York Times in October: "If you're looking for somebody that's going to say, 'Hey listen we're not going to make it hard on you, it's all going to work it out, and it's just, you know, "Kumbaya," ' I'm not your guy." [quote from Source #2]

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December 2011- The animated movie Alvin & The Chipmunks: Chipwreaked includes a scene of the chipmunks standing by a campfire singing "Kumbaya".https://www.youtube.com/watch?v=Hn7eHkCRYg8

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January 2012- "
Mike Huckabee, former Arkansas governor and [Republican Presidential candidate]  himself, told ABC News this week that "There's not going to be some magic moment at which three or four of these people sit around a campfire toasting marshmallows, singing 'Kumbaya' and giving the nod to one of their competitors." [quote from Source #2]

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January 2012
-"In a news briefing a few days ago, White House press secretary Jay Carney also alluded to the song. "I don't think that anybody expected or expects Washington to be a campfire where everybody holds hands together and sings 'Kumbaya,' " Carney said. "That's not what the nation's business is about." " [quote from Source #2]

**
July 2015- scene from Minions animated movie.  "While trapped in the Australian outback during their global search for a new supervillain, Kevin, Stuart, and Bob hilariously sing the classic campfire song "Kumbaya" to hitch a ride" [quoting an AI Overview summary]

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Visitor comments are welcome.

Saturday, July 25, 2026

The Connections Between The Singing Games "Ride The Pony" & "Little Sally Walker Walking Down The Street" And "Peep Squirrel" And The Dance Song "Whoa Mule (Can't Get The Saddle On)"

Ride the Pony Circle Game

TeamCarrasquillo, Jul 10, 2014

LCCPT knows how to enjoy lunch time!

Words:
Come on baby, ride that pony (3x)
This is how we do it
Front, front front my baby
Back, back, back, my baby
Side, side, side, my baby
This is how we do it.

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Edited by Azizi Powell

This is Part IV of a four part pancocojams series about the 19th century African American originated dance song "Whoa Mule (Can't Get The Saddle On)" and the 19th century originated game song "Peep Squirrel".

This post showcases three YouTube videos of the 21st century African American originated game song "Ride That Pony" and two YouTube videos of the 21st century African American singing game "Little Sally Walker Walking Down The Street." That singing game may have been created shortly before "Ride That Pony" and those two singing games are performed the same way

This post also presents information and lyrics for these singing games. In addition, this post includes my opinion that the 19th century dance song "Whoa Mule (Can't Get The Saddle On"), and the 19th century singing game "Peep Squirrel" may have been precursors for the  the performance activities for both of those 21st century singing games. 

Part I & II are complete reprints with minor changes of pancocojams posts that were published in 2013.

Click https://pancocojams.blogspot.com/2026/07/blog-post.html for Part I of this pancocojams series. That post compares "Whoa Mule (Can't Get The Saddle On) with two other songs: the 19th century Southern Black American  song/old time banjo (Bluegrass) song "Whoa Mule Whoa" and the 19th century African American game song "Peep Squirrel". Part I also presents one sound  file and two text (word only) versions of "Whoa Mule (Can't Get The Saddle On)". 

Click http://pancocojams.blogspot.com/2013/03/whoa-mule-cant-get-saddle-on-lyrics_17.html for Part II of this series. Part II is a complete reprint of a 2013 pancocojams post which continues the presentation of information about the history and early examples of the songs "Whoa Mule" and the African American song "Peep Squirrel".

Click https://pancocojams.blogspot.com/2026/07/sound-file-lyrics-auto-generated.html for Part III of this pancocojams series. Part III is a 2026 pancocojams post that showcases a 1950 sound file of Celina Lewis singing "Whoa Mule (Can't Get The Saddle On"). That post also includes the lyrics for that rendition and Celina Lewis' comments about that song. In addition, that post includes my re-wording into standard English of Celina Lewis' comments.

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The content of this post is presented for historical, folkloric, socio-cultural, and recreational purposes.

All copyrights remain with their owners.

Thanks to the unknown composers of the singing games "Ride the Pony" and "Little Sally Walker Walking Down The Street. Thanks to all those who are quoted in this post and thanks to all those who are featured in these videos. Thanks also to all those who published these videos on YouTube.

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SIMILARITIES BETWEEN "RIDE THAT PONY" AND OTHER AFRICAN AMERICAN SINGING GAMES
Example #2 in Part I of this pancocojams series and Example #4 in Part II of this series allude to people labeling the way that "Whoa Mule:Saddle" was performed as being risque (sexually suggestive). Example #4 indicates that if the "wild" behavior that adults did while singing that song were known- it would get them thrown out of their church. It seems likely that that performance activity verged on sexualized horse play. Perhaps the men and women couples did piggyback rides when they sung "Ride the mule". Unless there is more documentation out there, we'll never know what was so risque about the movements that were done while singing that song that before singing her version (Example #2) Celina Hall had to basically tell church people to mind their own business.

I don't think that "Peep Squirel" or "Whoa Mule. Can't Get The Saddle On" are still being sung or played by children or by adults since at least around the mid 1960s. However, I'm intrigued by the possibility that the circle game song "Here We Go Ride That Pony" may be an updated version of one or both of these songs.

The earliest example of the (probably African American originated) game song "Ride That Pony" that I've come across online is 2006 [Unfortunately, the YouTube video of this game song that was published in 2006 is no longer available.]

*Here's the title, date, and publisher for that 2006 video:
" Ride that Pony", vballprincess, Uploaded on May 4, 2006
"Me and team before volleyball game in reno having some fun. I am the one with the braids and gray shirt."
-snip-
Here's a comment from that video's discussion thread. (That discussion thread is now deleted because that video is no longer available.) 

DefineNormal94, 2010
"We did this version at our One Act Play Competition: Ride Ride Ride That Pony! (Repeat 2x) And this is how it goes! Front to front to front to front baby! Side to side to side to side baby! Back to back to back to back baby! This is how it goes! The whole game consisted of casts from 5 highschools, and a few kids from ODU. That's a lot of kids. When I did it, I stopped in front of one of my fellow male cast members and was like "NO!" and went to the next person cuz it would have been weird."
-end of quote-
I'm not saying that the performance activities of either of those 19th century songs are the same as the performance activity of "Ride That Pony". However, all three of those songs include elements that refer to one or more players performing specific movements such as running, chasing, trying to catch something or someone, trying to put a saddle on a pony (or on someone who represents a pony), and/or dancing in front of, back to back with someone, or besides someone else. As such, I believe it's likely that "Whoa Mule (Can't Get The Saddle On)" and "Peep Squirrel" are precursors of "Ride That Pony".

The 21st century African American game song "Little Sally Walker Walking Down The Street" resembles "Ride That Pony" much more than those aforementioned 19th century examples.(Of course, "Little Sally Walker Walking Down The Street" is an updated version of the very old English singing game "Little Sally Walker").  

"Little Sally Walker Walking Down The Sreet" and "Ride That Pony" are both circle switching games. At least one person in the center of the circle. At a certain point in both of those singing games, the center person a
rbitrarily chooses someone forming the circle and goes to stand in front of that person. The center persons does some type of dance in front of that person front to front, back to back, and side to side. After the side to side dancing, the center person switches places with the person she or he stood in front of and that person becomes the new center person. This pattern continues without pausing throughout the entire game . Some groups play this game with just one center person, but other groups have multiple center people at the same time. Each of those center people choose a different person to stand in front of. 

Click https://cocojams2.blogspot.com/2014/11/little-sally-walker-ride-that-pony_9.html for the 2014 cocojams2 post "
"Little Sally Walker Walking Down The Street" &"Ride That Pony" (Switching Places Games, Part 2)"
-snip-
cocojams2 is a companion blog of pancocojams that focuses on mostly African American children's recreational rhymes and singing games. 

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SHOWCASE VIDEO #2- 
Ride That Pony Camp Game - Ultimate Camp Resource


ultimatecampresource, Aug 4, 2010

https://www.youtube.com/watch?v=6gdT0gl62Eg

"Ride That Pony

A fun singing camp game!

To start the game, one person stands in middle of the circle and everyone starts to clap in a rhythm. The person in the middle begins the game by galloping around the circle while the group sings the following song:

Here we go, ride that pony, ride around that big fat pony, this is how we do it. (move in a galloping motion, swinging hand over head.

The middle person then stops in front of someone else and both partners perform the following lines and actions.

Stand facing each other and swing arms in a circle in front of your body, keeping elbows in: "Front to front to front, my baby"

Jump so both are standing next to each other with the same arm motions as before: "Side to side to side, my baby"

Jump one last time so both are facing with backs to each other with the same arm motions are before: "Back to back to back, my baby, this is how we do it.

The person in the middle then switches places with the person they were just dancing with and the game continues until everyone has had a turn in the middle.

Once everyone as gone, the entire group sings all of verses one last time while everyone (not just the partners) do the motions."
-snip-
The swinging your hand over your head motion is imitating cowboys/vowgirls swinging a lasso (rope.).

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SHOWCASE VIDEO #3 -Ride That Pony 



Camp Kesem Carnegie Mellon, Mar 16, 2020

We sing this song during camp activities!

Lyrics:

(Everybody stands in a circle with a few people in the center who go around the circle pretending to ride on a horse)

 

Here we go, ride that pony

Ride around that big fat pony

Here we go, ride that pony

This is how we do it…

 

(People in the middle stop in front of a partner on the outside of the circle)

 

(partners dance facing each other)

Front to front to front, my baby

 

(partners dance facing sideways)

Side to side to side, my baby

 

(partners dance with backs to each other)

Back to back to back, my baby

 

(Partners switch places and repeat the song with the new people in the middle)

This is how we do it…

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SHOWCASE VIDEO #4 -Little Sally Walker :)

AnnaGraceBananaFace. Feb 25, 2009

Playing little sally walker in the munchkin room at the show in Irving on the 23rd!!

https://www.youtube.com/watch?v=Ktfm3WjpqhQ


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SHOWCASE VIDEO #5- Little Sally Walker


Wolf Cub Cheerleading, Nov 8, 2016

This is a little game my cheerleaders like to play at the end of practice or when we have some down time. It encourages them to get to know each other and gives them a chance to show off their dance moves!

The song goes:

Little Sally Walker walking down the street (clap, clap)

She didn't know what to do, so she stopped in front of me, she said, hey girl, do your thing, do your thing and switch

Thanks for visiting pancocojams.

Visiting comments are welcome. 

Celina Lewis' 1950 Rendition Of The 19th Century African American Song "Whoa Mule (Can't Get The Saddle On)" Part III-Sound File, Lyrics, Auto-Generated Transcript, And My Re-Wording Of That Transcript

Edited by Azizi Powell

This is Part III of a four part pancocojams series about the 19th century African American originated dance song "Whoa Mule (Can't Get The Saddle On)" and the 19th century originated game song "Peep Squirrel".

This post showcases a sound file of a Black American woman Celina Lewis singing "Whoa Mule (Can't Get The Saddle On") . This post also includes that song's lyrics and the "as is" auto-generated transcript of Celina Lewis' statements about "Whoa Mule (Can't Get The Saddle On" that she made during a 1950 recording session with White American folklorist Harold Courlander, probably in response to his questions about that song and what Black people thought about its accompanying dance movements. .

In addition, this post presents my rewording of that transcript into standard American English so that what she was saying could be better understood..

Part I & II are complete reprints with minor changes of pancocojams posts that were published in 2013.

Click https://pancocojams.blogspot.com/2026/07/blog-post.html for Part I of this pancocojams series. That post compares "Whoa Mule (Can't Get The Saddle On) with two other songs: the 19th century Southern Black American  song/old time banjo (Bluegrass) song "Whoa Mule Whoa" and the 19th century African American game song "Peep Squirrel". Part I also presents one sound  file and two text (word only) versions of "Whoa Mule (Can't Get The Saddle On)". 

Click http://pancocojams.blogspot.com/2013/03/whoa-mule-cant-get-saddle-on-lyrics_17.html for Part II of this series. Part II is a complete reprint of a 2013 pancocojams post which continues the presentation of information about the history and early examples of the dance song "Whoa Mule" and the singing game song "Peep Squirrel".

Click https://pancocojams.blogspot.com/2026/07/the-21st-century-ride-pony-little-sally.html for Part IV of this pancocojams series. That post showcases videos of and presents my opinions about the connections between the game songs "Ride That Pony", "Little Sally Walker Walking Down The Street", and Peep Squirrel" and the dance song "Whoa Mule (Can't Get The Saddle On").

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The content of this post is presented for historical, folkloric, socio-cultural, and recreational purposes.

All copyrights remain with their owners.

Thanks to the unknown composers of this song. Thanks to Celina Lewis, Bessie Jones, and others whose renditions and comments about this song were documented by folklorist. Thanks to  the folklorists who collected & recorded this song, and thanks to all those whose files of these songs are included in this pancocojams post .

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LYRICS FOR "WHOA MULE (CAN'T GET THE SADDLE ON)" AS SUNG BY CELINA LEWIS
[These lyrics and my Pancocojams editor's notes about them are also given in Part I of this pancocojams series.]

From http://www.folkways.si.edu/TrackDetails.aspx?itemid=11578

FW04474_201

Session with Celina Lewis, (a)Catch That Squirrel, (b)Sangaree, (c) Whoa Mule, Can't Get the Saddle On, from Harold Courlander's Negro Folk Music of Alabama, Vol. 6: Ring Game Songs and Others Various Artists FW04474 1955

 From Harold Courlander's notes:

“The singer was an old woman when these songs were recorded. She had a reputation of having been a fine and spirited singer when she was young."

[Text of "Whoa Mule (Can't Get The Saddle On)- Celina Lewis; Alabama, 1950]

 

All you church folks looking right at me, and they calI on me

to praise ... get up there!

Whoa, mule, I can't get the saddle on, (2)

Stop that mule, I can 't get the saddle on, (2)

Whoa mule, I can't get the saddle on, (2)

Run mule, I can't get the saddle on, (2)

Can't you catch that mule, can't get the saddle on,

Catch that mule, can't get the saddle on, (4)

Yon go that mule, can't get the saddle on

-snip-

Pancocojams Editor's Notes
I believe that the word "yon" that is given in these lyrics is a shortened form of the word "yonder" (meaning "seen from a distance"). In more standard American English, that line would be given as "Yonder goes that mule" (I can see the mule in the distance.)

The "Go that mule" version of that line is the one used by Bessie Jones in the 1972 Step It Down (authors Bessie Jones and Bess Lomax Hawes). "Go that mule" is also the line for that song that was given by "an elderly informant" in Harold Courlander's 1963 book Negro Folk Music U.S.A and most websites that I've come across use that wording in their lyrics for that song. However, I believe that "Go that mule" is an example of folk etymology and "Go that mule wasn't the earliest version of those lyrics. The "yon" word may have been dropped from that line because that wasn't the way that Bessie Jones and others learned it. Another possibility is that the word "yon" may have been dropped because that word's meaning was no longer understood. Yet, "go that mule" doesn't make any sense in Standard American English or in the versions of African American Vernacular English that were used when this song was published and afterwards. However, that hasn't stopped people from singing or, at least, from quoting that version of that line.

****
THE AUTO-GENERATED TRANSCRIPT OF THE SOUND FILE OF CELINA LEWIS' RENDITION OF "WHOA MULE (CAN'T GET THE SADDLE ON" (given "as is" without time stamps)

[This sound file is embedded at the top of this pancocojams post.]

https://www.youtube.com/watch?v=Fx2Yg29W9zY

"Worm  you can you just at home well you can you to set off get that you can get

a circle get that you can you to send all right em you can you to settle all right at you can use a long run you can

you can run you can you depends on run you can you depend on you can you do

then we're gonna dance to we dance we

skip we kind of walk left to jela just walk up and down the floating on water

oh you know in lockup and we like that love it locked up you're going as long as up and down Toby dance is right

on boiling dirty kill all of us all of them do it together all over camp you

yeah that's a style now dance you don't def not spider filthy dance you got to

hold up you know"

****
MY RE-WORDING OF THAT AUTO-GENERATED TRANSCRIPT INTO STANDARD ENGLISH

Additions and corrections are welcome. 

Well, I mean* you just be at home and get how many people together that you can get. And they form a circle. How large the circle is depends on how many people you can get.

With a large circle, you have to run (move some distance) and it depends on whether you can do that or not.

We’re gonna dance to this song. We skip. We kind of walk left to right like we’re floating on water. We’re standing close together (“locked up”) and we like dancing close together **. As long as it’s a up and down Toby dance ***  It’s boiling hot and it’s dirty and the work is killing us. But we do this dance together all over the camp.

Yeah, that’s the style now to dance close. You definitely don’t do any spider filthy dance moves,**** but you got to hold your own ."
-snip-

Here are my explanations for the meanings of certain words and phrases that Celina Lewis used in her 1950 remarks which are documented in that auto-generated transcript.

*My guess is that the word "worm" in that auto-generated transcript may have been how the transcriber heard the words "Well, I mean".

**In the context of Celina Lewis' comments, the phrase "being locked up" probably means [a couple] standing, or dancing very close together. Dancing itself and especially dancing close together was very much frown upon by members of Christian churches during the lae 19th century and in the 20th century. Some church people still retain those attitudes in the 21st century.. 

*** Celina Lewis' referent to "Toby dance" probably came from minstrelsy and the early 20th century American theater (tent shows) as a referent for uptempo jig dances. Here's some information about the old-time meaning of the phrase "Toby dance":

AI Overview (results July 25, 2026)
..."Theatrical and Minstrel Traditions
Toby Shows: Popular 20th-century tent-repertory variety shows across rural America centered around a homespun, comedic "Toby" character who featured in musical interludes, jigs, and walkarounds."...

**
https://festival.si.edu/past-program/1981/a-celebration-of-the-american-tent-show 
1981 Festival of American Folklife [no author or publishing date given]

"A Celebration of the American Tent Show

Tent theater developed in America as a popular form in the late 1870s, during a period of profound social change brought about by the shift from a rural agricultural to an urban industrial economy. Burgeoning metropolitan areas had become the principal stages of expressive culture, and their theaters mirrored the ethos and concerns of the urban populace rather than those of their rural neighbors. Those in the small towns viewed the theater with mixed emotions: though the stage was admittedly a vehicle for respectable cultural expression, its urban form was seen as basically disreputable. A rural theater movement that reflected provincial tastes and borrowed heavily from regional folk culture eventually developed out of this tension.

Borrowing from circus and minstrel traditions, tent rep companies usually opened the show with a band concert and interspersed variety specialties, ranging from juggling to ventriloquism, between the three or four acts of the play. The dramas themselves were often built around the ideological conflict between country and city life, idealizing the common man in a way that appealed to rural audiences. Certainly the most enduring character to rise out of this dramatic genre was that of Toby, a redheaded, freckle-faced country boy whose humorous antics and recurrent, though at times unwitting, triumphs over the forces of evil made him a favorite. With a personality drawn directly from American folklore, Toby captured the hearts of rural theater-goers and became so popular that many tent rep companies regularly included a Toby bill in their weekly fare. (The 1969 Festival featured a Toby show from Iowa.)

Whereas these tent shows were largely made up of white performers, a distinct Afro American entertainment tradition also thrived under canvas. From the 1920s through the 1940s, large troupes of black musicians, dancers, and comedians traveled through the South in variety shows such as the Silas Green or Florida Blossom minstrels. Using a format that merged minstrelsy with vaudeville, these tent spectacles presented fast-paced revues of classic blues singers, jazz bands, tap and eccentric dancers, comedy teams and choruses of dancing girls. Blues singers such as Ma Rainey and Bessie Smith and comics such as Dewey "Pigmeat" Markham and Butterbeans and Susie spent much of their careers on the tent show circuit, performing material firmly rooted in black folk culture to enthusiastic Afro American audiences."...
-snip-
I added italics are added to highlight these sentences.  

**** The words "spider filthy dance" probably refers to "dirty" (sexually suggestive) dancing  

****
This concludes Part III of this pancocojams series.

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