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Wednesday, April 29, 2026

The Jubalaires -"God Almighty's Gonna Cut You Down" (1947 Black American Gospel recording)




 
upgrayeeed, May 21, 2010

1947(?)

Left to right: Orville Brooks, Ted Brooks, Caleb Ginyard and George McFadden.

[picture from vocalgroupharmony.com]

****
Edited by Azizi Powell
 
This pancocojams post showcases The Jubalaires' recording of the Black American Gospel song "-"God Almighty's Gonna Cut You Down". This Gospel song is also known as "Run On For A Long Time".

This post presents information about The Jubalaires as well as the lyrics for that song and an explanation about what the title of that song means.

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

All copyrights remain with the owners.

Thanks to the Jubalaires and thanks to the composer/s of this Gospel song. Thanks also to all those who are quoted in this post and thanks to the publisher of this sound file on YouTube.
-snip-

Click https://pancocojams.blogspot.com/2012/01/the-jubailaires-noah-1940s-gospel-rap.html for the pancocojams entitled "The Jubailaire's Noah - 1940s Gospel Rap (video, information, and lyrics)" and was published on pancocojams in 2012..

Click https://pancocojams.blogspot.com/2020/03/early-rap-recordings-and-lyrics-for.html for the pancocojams post entitled "Rap Sounding Recordings Before The Rap Genre Started For "The Preacher And The Bear" By The Golden Gate Quartet & The Jubaliares"

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INFORMATION ABOUT THE JUBALAIRES
From https://en.wikipedia.org/wiki/The_Jubalaires
"The Jubalaires were an American gospel group active between 1935 and 1962. Originally known as the Royal Harmony Singers,[1] the band was known for song verses delivered in a rhythmic, rhyming style that has been described as an early version of rapping.[3][4]

History

The band's name was derived from Jubal, a biblical figure in Genesis who is sometimes regarded as "the father of all harpists and organists."[5]

The band reached no. 10 on the R&B charts on November 14, 1942, with "Praise the Lord and Pass the Ammunition" a song adapted from the speech of a naval chaplain in response to the attack on Pearl Harbor the previous year.[6] Other releases included "Before This Time Another Year" / "Ezekiel (Saw the Wheel A Rollin')" (released under the Decca Records label), "God Almighty's Gonna Cut You Down" / "Go Down Moses" (King Records), and "My God Called Me This Morning" / "Ring That Golden Bell" (King Records).[7]

[…]

In 1946, the Jubalaires secured a spot on Arthur Godfrey's CBS radio show.[9] Willie Johnson left the Golden Gate Quartet to take the lead of the group in 1948, and in 1950 the band appeared in the musical comedy film Duchess of Idaho.[2][10]

[…]

Most of the music by the Jubalaires was released by Queen Records, a King Records subsidiary specializing in African-American music. However, later reissues of their music appeared under King Records.[13]

[…]

Background information

Origin  Florida, United States

Genres American folk, gospel, spirituals, proto-rap

Years active     1935–1962

Labels  Capitol, Decca, King”…
“Proto-rap” means "... black individuals engaging in some type of spoken word activity before rap became a recognizable genre in the 70s."
-https://www.reddit.com/r/LetsTalkMusic/comments/15ky841/what_counts_as_protorap/

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INFORMATION ABOUT THIS SONG
From AI Overview
"The earliest recorded version of the traditional folk song "Run On For A Long Time" (often known as "God's Gonna Cut You Down" or "God Almighty's Gonna Cut You Down") is generally credited to the Golden Gate Quartet, who recorded it on June 5, 1946.

Here are the key early recordings of this traditional song:

1946: The Golden Gate Quartet.

1947: The Jubalaires (first issued/released version).

1949: Bill Landford & The Landfordaires (released "Run On For A Long Time").

Key Details:

Nature of the Song: It is a traditional American folk/gospel hymn that has been recorded in various genres.

Other Early/Notable Versions: Odetta recorded a version in 1956. Elvis Presley recorded a version titled "Run On" in 1967.

Moby's Sample: The 1999 song "Run On" by Moby, which popularized the song for many, is a remix that heavily samples the 1949 recording by Bill Landford & The Landfordaires.

Johnny Cash: His well-known version was recorded in 2003 and released posthumously on American V: A Hundred Highways (2006

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LYRICS - GOD ALMIGHTY'S GONNA CUT  YOU DOWN'*
(as recorded by The Golden Gate Quartet

"You may run home for a long time

Run home for a long time

Run home for a long time

Let me tell you, God Almighty gonna cut you down

You may run home for a long time

You may run home for a long time

Run home for a long time

Let me tell you, God Almighty′s gonna cut you down

Go tell that long tongued liar (well, well)

Go tell that midnight rider (well, well)

Tell the gambler, the rambler, backbiter

Tell 'em God Almighty′s gonna cut 'em down

 

Stop, God Almighty, let me tell you the news

My head been wet with the midnight dews

Now I been down on my bended knees

Talkin' to the Man from Galilee

My God spoken, he spokes so sweet

I thought I heard the shuffle of angels′ feet

He put one hand upon my head

Great God Almighty, let me tell you what He said

Go tell that long tongued liar (well, well)

Go tell that midnight rider (well, well)

Tell the gambler, the rambler, backbiter

Tell ′em God Almighty gonna cut 'em down

You may run home for a long time

You may run home for a long time

Run home for a long time

Let me tell you, God Almighty′s gonna cut you down


You may throw your rocks and hide your hand

Working in the dark against your fellow man

But you sure as God made the day and the night

What you do in the dark will be brought to the light

You can run and hide, slip and slide

You talk about the mote in your neighbor's eyes

But you sure as God made rich and the poor

You going to reap just what you sow

You can run home for a long time

Run home for a long time

Run home for a long time

Let me tell you, God Almighty′s gonna cut you down

Go tell that long tongued liar

Go tell that midnight rider

Tell the gambler, the rambler, backbiter

Tell 'em God Almighty gonna cut ′em down


Some brother go to church just to signify

You try to make a date with the neighbor's wife

But brother let me tell you just as sure as you're born

You better leave that woman alone

Because one of these days you mark my word

You′ll think brother has gone to work

You′re going to creep up and knock on his door

That's all brother, you′ll knock no more


You can run home for a long time

You may run home for a long time

Run home for a long time

Let me tell you, God Almighty's gonna cut you down


Go tell that long tongued liar (well, well)

Go tell that midnight rider

Tell the gambler, the rambler, backbiter

Tell ′em God Almighty's gonna cut ′em down"
-snip-
Statement on that page: "Writer(s): Clyde Riddick, Orlandus Wilson, Willie B Johnson, Henry Lee" Owens members of the Golden Gate Quartet]

https://www.musixmatch.com/lyrics/The-Golden-Gate-Quartet/God-Almighty-s-Gonna-Cut-You-Down
-snip-
The words "Run on for a long time/God Almighty gonna cut you down" means "people may do evil for a long time, but they will eventually have to face God's punishment."

The lyrics "Run home for a long time" in that musixmatch transcription are always given as "Run on for a long time" in other transcription of this Gospel song . 

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Thanks for visiting pancocojams.

Visitor comments are welcome.

Monday, April 27, 2026

"The Cannibal King" (The Late 19th Century & Early 20th Century Black American Musicals NOT The Children's Camp Song With The Same Name)

Edited by Azizi Powell

Latest revision -April 30, 2026
 
This pancocojams post presents information about African American composer, pianist, and musical director Will Marion Cook.

This post also presents an excerpt of a 2017 University of Nebraska school of music paper about Will Marion Cook's late 19th century/early 20th century Black American musicals entitled "The Cannibal King". 

Part of that excerpt includes the storyline for many of these "The Cannibal King" musical productions.

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

All copyrights remain with their owners.

Thanks to Will Marion Cole for his cultural legacy. Thanks to the other people who were associated with "The Cannibal King musical productions that are documented in this university paper.  Thanks also to Peter M. Lefferts, University of Nebraska for his research and writing, thanks to the University of Nebraska for publishing this paper online. 
-snip-
Click https://pancocojams.blogspot.com/2022/09/the-cannibal-king-also-known-as-zulu.html for a 2022 pancocojams post entitled " "The Cannibal King" (also known as "The Zulu King") Children's Camp Song (videos, information, & lyrics)".*

* Pancocojams Editor's Note: The late 19th century/early 20th century musicals (that were referred to as "Negro operas") with the title The Cannibal King may have inspired the creation of 20th century children's camp songs with that title. However, those musicals had different themes and different lyrics than the 20th century "The Cannibal King" camp songs. Here's part of the lyrics to a versions of "The Cannibal King" children's song:

"Oh the cannibal king with the big nose ring Fell in love with the dusty maid And every night by the pale moonlight This is what he said . Baroom (Make kissing sound 2 x's) Baroom (Make kissing sound 2 x's) Honey won't you marry me Baroom (Make kissing sound 2 x's) Baroom (Make kissing sound 2 x's) Under the bamboo tree?"... -snip-
Those camp songs inspired the 20th century children's rhymes entitleded 
 "Under The Bam Bush", "Under The Bamboo Tree" or similar tiles.

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INFORMATION ABOUT WILL MARION COOK, THE WRITER OF MANY OF THE LATE 19TH CENTURY/EARLY 20TH CENTURY "tHE CANNIBAL KING" PRODUCTIONS
From https://en.wikipedia.org/wiki/Will_Marion_Cook
"William Mercer Cook (January 27, 1869 – July 19, 1944), better known as Will Marion Cook, was an African-American composer, pianist, orchestrator, lyricist, violinist, and choral director.[2] Cook was a student of Antonín Dvořák. In 1919 he took his New York Syncopated Orchestra (Southern Syncopated Orchestra) to England for a command performance for King George V of the United Kingdom, and tour. Cook is probably best known for his popular songs and landmark Broadway musicals, featuring African-American creators, producers, and casts, such as Clorindy, or The Origin of the Cake Walk (1898) and In Dahomey (1903). The latter toured for four years, including in the United Kingdom and United States.

Cook served as musical director of the George Walker-Bert Williams Company, working with the comedy partners on Clorindy, In Dahomey, and several other musical successes."...

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A LIST OF SOME OF THE NOTABLE BLACK AMERICANS WHO ARE MENTIONED IN THIS FEATURED UNIVERSITY PAPER ABOUT "THE CANNIBAL KING" SHOWS

Here's a list of some of the notable Black Americans who are mentioned in this paper.

These names are given in alphabetical order (in most cases) based on their last name) 

Black Patti (Matilda Sissieretta Joyner Jones) - singer 
https://en.wikipedia.org/wiki/Sissieretta_Jones


Harry T. Burleigh- composer, arranger, singer, https://en.wikipedia.org/wiki/Harry_Burleigh


Will Marion Cook - 
pianist, orchestrator, lyricist, violinist, and choral director
.https://en.wikipedia.org/wiki/Will_Marion_Cook


Bob Cole (
Robert Allen Cole Jr)- composer, actor, and playwright who produced and directed stage shows.
https://en.wikipedia.org/wiki/Bob_Cole_(composer)


Paul Laurence Dunbar-poet, novelist, short story writer, and composer
 
https://en.wikipedia.org/wiki/Paul_Laurence_Dunbar

James Weldon Johnson - writer, composer, civil rights activist 
https://en.wikipedia.org/wiki/James_Weldon_Johnson


Abbie Mitchell, opera singer https://en.wikipedia.org/wiki/Abbie_Mitchell

George Walker, part of musical duo Williams & Walker  https://en.wikipedia.org/wiki/Williams_and_Walker_Co.

Bert Williams-part of musical duo Williams & Walker  
https://en.wikipedia.org/wiki/Williams_and_Walker_Co
.

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EXCERPT FROM A UNIVERSITY OF NEBRASKA PAPER ABOUT THE BLACK AMERICAN "CANNIBAL KING" MUSICAL PRODUCTIONS 

From https://digitalcommons.unl.edu/cgi/viewcontent.cgi?article=1067&context=musicfacpub

Faculty Publication school of music

10-17-2017

Chronology and Itinerary of the Career of Will Marion Cook: Materials for a Biography

[by] Peter M. Lefferts, University of Nebraska-Lincoln

..."COOK’S “[THE VISIT OF THE] CANNIBAL KING”

[page] 44

The first glimpse of the long-running Cannibal King project (A). Mattie Wilkes is singing Cook's "Cannibal King" song in late October [1896] in Isham’s production (Washington Bee, October 31 , p. 8), which would presumably have to be during the second part (the variety segment).

She "sings very charmingly the composition of Prof. Will M. Cook, entitled "The Cannibal King"; right now, it is a song, not a show. When Isham's troupe returns to a city, it needs fresh material, especially if returning in the same season (the ads say "Presenting NEW SELECTIONS"). The troupe's newest opener, apparently its third or fourth mini musical skit of the fall, appears in November, at the time of its return engagement in DC at the Academy of Music in  (Monday, November 23-Saturday November 28);

It is Cook's new opus, [The Visit of the] Cannibal King (Washington Post, Sunday, November 22, 1896, p. 19; Washington Bee, November 28, 1896, p. 5); "See the Cannibal King and His Secretary" (DC Morning Times, November 22, 1896, p. 12).

[...]

From Abbie’s memoirs and a song title page, Cook was working on an "opera," The Cannibal King, as early as 1896; further, he had three songs published this year, and Riis says the covers tie them to The Cannibal King (Riis, Dahomey edn., p. xviii, and notes 7 and 8). At least one does: WorldCat reports "Love is the tendrest of themes: From the Negro opera The Cannibal King," words and music by Cook (NYC, 1896). This song is identified with Cook in a list of colored song writers and their songs published in an article, "Colored Song Writers," in Iowa State Bystander, August 13, 1897, p. 4, which also says "One of the most beautiful sentimental songs in this valued collection of negro music is written by William M. Cook of

[page] 46

Washington, D.C., who is an educated musician and a teacher of music.

[...]

NB: Cook consistently called his shows operas, but this is not, technically speaking, their genre.

[...]

NB: Bob Cole was going to do King Eat 'Em All for Black Patti's troupe before he broke with them (Indianapolis Freeman, December 19, 1896, p. 5), and this topic may have been inspired by Cook; possibly the cannibal king thread goes the other way, and back even before, i.e., even before Cook, to the earliest days with Cole at Worth's, as one of the mini musical comedies for that venue. Cole's announced venture was probably intended to be ready for the next season (1897-1898), but it seems to have been set aside because At Jolly Cooney Island was going too well to shelve, and then Cole broke with Black Patti. In any event, it surely was, or would have been, another playlet. Cole rejoins Cook in a Cannibal King project in 1901, after A Trip to Coontown closes for good (see below).

1896 SONGS

"Love is the tendrest of themes: From the Negro opera The Cannibal

King," words and music by Cook (NY: Howley, Haviland,

1896)

[…]

[page] 72

The roots of this project clearly go back in some way to the 1896 Isham show, and also to the James Whitcomb Riley project of 1898; not part of Williams and Walker enterprise. The gestation of this Cannibal King surely began in 1896 with the mini in the Isham show, but exactly what form it was in in 1898 or 1899 projects is unknown; looking down the road, it was reworked into Jes Lak White Folks of 1900 (Cook-Dunbar), then into the Cannibal King(s) of 1901, and then into In Dahomey of 1902 (see below); continuities of later material are discussed in Graziano and Riis, who do not mention this version at all; relationship to King Eat Em All also needs exploring. Finally, note that the two plot line streams or basic scenarios (Dollar Bill and Silver King, and Cannibal King) that play out over the entire period of the Cook/Dunbar collaboration.

[…]

1901, early: THE CANNIBAL KING

The Cannibal King again [Version E], announced with music by

[page] 82

Cook, but now with a book by Dunbar rather than by Riley or Morton; the precise relationship to the earlier 1896 or 1898 or 1899 shows of this name (or to King Eat 'Em All below) is not known;

This version of the show was probably being worked on by Dunbar in late 1900 and early 1901, before the end of the run of Bob Cole and Billy Johnson with A Trip to Coontown, and thus before any idea of making it a vehicle for them (see below). Rather, it might have been thought of as the next vehicle for Williams and Walker, who had up to now been on the pace of a new show each season; they instead decided on pursuing a second year of Sons of Ham, which could have derailed this new project in the late spring or early summer months; Dunbar reportedly was the original librettist and then backed out; perhaps Dunbar was working to expand Jes Lak/Eph; perhaps this is the moment described by J. W. Johnson when Dunbar is irritated by Cook and won't work with him, which is exactly Armstead-Johnson's reading of JWJ autobiography passage (NB: Cook and Dunbar worked a year later on In Dahomey)

NB: Helen Armstead-Johnson quotes from an unpublished 1978 conference paper by Mercer Johnson (.rec.. Mercer Cook??), which itself is reportedly quoting or paraphrasing from Will Marion Cook's unpublished memoirs. "Conceived as an operetta for Williams and Walker, the first half of the libretto for The Cannibal King [Cook's title] was written by Paul Laurence Dunbar. Then Dunbar became involved in writing a novel and lost interest in the operetta. Cook then called in Cole and the Johnson brothers to complete the libretto."

This sounds more or less right (but see below in October 1901).

[...]

Cannibal King began as Cook production, and if under his own management, this may be part of the problem; he was not a good manager; perhaps the show advertised in October (see below) represents fresh, new professional management of Ed H. Lester, who was primarily a show manager, but this did not seem to help.

[page] 86

… SCENARIO:

The plot has essential elements that go back to earliest stages of "Cannibal King" material (but not Harry Smith and/or South Pacific island Eatemall):

"The plot of the comedy hinges upon the ludicrous attempts of a colored headwaiter at a fashionable Florida hotel, who has suddenly become wealthy, to elevate the tone and mend the manners of his race and make them eligible to society" (Indianapolis Freeman, November 9, 1901, p. 5).

The father is still "Pompous Johnson" but now the daughter is Parthenia, and there are additional new characters. Krasner (1997, 64-65) gives a fuller description: it "is essentially the same as that of Jes

[page] 87

Lak White F'lks . . . . two new elements are added . . . . [and] the text was enlarged," by including two schemers who could have been "intended for either Cole and Johnson or Williams and Walker." This insight offers the possibility that the play was being revised before Cole and Johnson split, or before Williams and Walker were out of the picture. …

1901, in October: Not again mentioned in newspapers until advertised as available in late October (NY Dramatic Mirror, October 19, 1901, pp. 19, 20); Cole is no longer an author, and Dunbar’s name gets top billing as author; possibly this is a re-write to feature Cole in a solo star role; in an article entitled DUNBAR’S COMEDY/ “The Cannibal King” Soon to be Produced in New York/ (Lexington (KY) Leader, October 23, 1901, p. 7), the book is said to have been written by Dunbar and J. W. Johnson; “most of the music is founded on purely plantation melodies”; and the cast will be headed by Cole and Abbie Mitchell; the article provides an elaborate scenario that goes beyond the LoC Act I libretto to tell the story of Act II, without the cliffhanger theft of Pompus’ trunk:

 “The plot is as unique as the music is said to be catchy. It tells of Pompus Johnson, who, for a number of years, has held the position of head waiter at a fashionable Florida hotel, and, having accumulated a snug sum of money, wishes to become a factor among the Florida Negro aristocracy. He has sent his daughter, Parthenia, a beautiful quadroon, to Vassar College, where she graduates with honors, having kept her Negro parentage a secret. Pompus has heretofore countenanced the aspirations of Jerry Jenkins, an under waiter at the hotel, to his daughter’s hand, but now he begins to look with disfavor upon his suit. Jerry must gain a higher position in the wor[l]d; he must become a butler in some rich family, or second waiter in a hotel, or at least approach near the

[page] 88

dignity of a head waiter before Pompus will agree for him to marry his daughter.

A couple of dark schemers, hearing of the prosperity of Pompus, concoct a plan to swindle him out of a large sum of money by playing upon his credulity and vanity. Disguised as a conjure man one of them informs Pompus that many years before Capt. Kidd had buried a vast treasure in an old well located on Pompus’ place.  Pompus falls an easy victim to the scheme and readily gives them the amount of money asked for the secret, and to the great chagrin of the schemers digs and really finds an old chest filled with gold and jewels in the very place indicated by the fakirs.

Being now wealthy Pompus seeks a wider field of social action than Florida affords, and moves to New York, where he beings a series of lavish entertainments in his magnificent South Fifth avenue residence.

Jerry Jenkins, being discarded—for Pompus, like his paler brother, now seeks a scion of nobility or royalty to wed his daughter- --enlists in the army as a common soldier and goes to the Philippines.

Pompus enters into negotiations with Eat ‘Em All, the Cannibal King, who has been residing in Paris, to marry his daughter, Parthenia. Eat ‘Em All on his way to America has caused a panic on the ship by breaking into the store room and devouring all the raw provisions, and on his arrival is locked up in jail.

One of the schemers, who is being released from jail just as Eat ‘Em All is being locked up, and, learning from him the reason for his presence in America, impersonates the Cannibal King at the house of Pompus, where elaborate preparations are being made for the approaching marriage. The actions of the fakir disgust Pompus, and everybody else, with royalty; so Jerry, who returns from the Philippines as a Captain and who informs Pompus that he has inherited the wealth of an uncle who made a fortune in trips as a railroad porter, marries Parthenia.

An attempt is made in “The Cannibal King” to keep both play and music true to the nature and characteristics of the Southern Negro. Most of the music is founded on purely plantation melodies.

The company, composed of the best Negro singers to be found in America, has been engaged and will be headed by Bob Cole and Abbie Mitchell.

[...].

Armstead-Johnson (1981, pp. 135-37) gives more details.

1901, in August: This show never got to the stage,

[...]

[page] 96

1903, in April: short profile of Cook (The Theatre Magazine, 3/3, no. 26 (April 1903), p. 96-97), about the time In Dahomey leaves for England: "Mr. Cook is not proud of "In Dahomey," but thinks that his new opera, "The Cannibal King," on which he has been at work for several years, will entitle him to serious critical consideration. The libretto, written by a colored man, is said to be exceedingly clever and the score to contain some fine bits of composition. This opera will be presented early next season with a company composed entirely of colored singers. In the cast will be Miss Abbie Mitchell . . . and Harry T. Burleigh . . . . He is also at work in collaboration with Harry B. Smith on a musical play in which one act is laid in the South." [So he is looking to Fall 1903 for Cannibal King, and the Smith show must refer to A Girl From Dixie.]

NB: Bob Cole writes an article for Colored American Magazine which appears in March 1902, in which he says he is writing the libretto for Cook ("The Negro and the Stage," Colored American Magazine 4/11 (March 1902), pp. 301-306 at p. 306); the Indianapolis Freeman picks up on this, and reports in May that Mr. Cole is writing a libretto for Mr. Cooke's "The Cannibal King" and Dunbar is out of the business (Indianapolis Freeman, May 24, 1902, p. 5); in light of 1901 perhaps this is way late and the article was written and submitted long before it appeared in print. Or else Cole is still involved in 1902, and when Cook says the libretto is written by a colored man he means Cole and not, for example, Dunbar.

My suspicion is that if there is a Cannibal King variant that is still viable after In Dahomey, then it centers on the return of the Vassar Girl theme, i.e., going back to the Clorindy element of an educated black returning to the student's point of origin but feeling out of place. 1903, in May: on the day of the London premiere of In Dahomey, an interview with Cook appeared in the London Daily News, May 16, 1903, p. 6, and in it Cook says that in September 1903 he is "going to produce a little musical melodrama of my own, conducting it myself" (Green, "In Dahomey in London"); it is not known which if any subsequent show is what he had in mind at this time, but it could be Lucille, and from the Christmas 1902 and April 1903 items above, it could have been a variant of Cannibal King."...
-snip-
The paper continues with a chronology of other plays by Will Marion Cook. 

I gather from reading this paper that Will Marion Cook's "The Cannibal King" show was never fully produced, although some songs from "The Cannibal King" were sung in portions of "The Cannibal King" that were produced and/or in other Will Marion Cook shows. 


Please correct me if I am wrong about this by adding a comment in this pancocojams discussion thread below. Thanks!

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Visitor comments are welcome. 

Sunday, April 26, 2026

The Toxicity Of Some Children's Recreational Rhymes (Part III- Recreational Rhymes & Socialization)

Edited by Azizi Powell

Latest revision -April 28, 2026

This is Part III of a three part pancocojams series about the toxicity of the messages that certain English language jump rope and/or hand clap  rhymes (also known as "skipping songs" and "hand games") convey about romantic relationships. 

This post presents a few online excerpts about girls' recreational rhymes and socialization.

Click https://pancocojams.blogspot.com/2026/04/the-toxicity-of-certain-jump-rope-or.html for Part I of this pancocojams series. That post presents statements about the toxicity of certain recreational rhymes about romantic relationships. This post also presents a few examples of jump rope or hand clap rhymes that I believe include toxic references.

Click https://pancocojams.blogspot.com/2026/04/the-toxicity-of-certain-jump-rope-or_26.html for Part II of this pancocojams series. That post presents examples of children's hand clap rhymes that I believe include toxic messages because they include references to paying for sex or because they include references to rape.

Warning- These examples contain some sexually explicit language. However, these rhymes are only mildly explicit compared to some really dirty children's recreational rhymes that aren't featured on this pancocojams blog. 

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The content of this post is presented for socio-cultural purposes.

All copyrights remain with their owners.

Thanks to all those who are quoted in this post.

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HAND CLAP RHYMES ARE PART OF GIRLS' SOCIALIZATION
 "
AI Overview [in response to my question "What do hang clapping games teach girls about romantic relationships?]

Hand-clapping games, often played by young girls, function as a form of social conditioning and non-threatening practice for navigating complex social dynamics, including aspects of romantic relationships. These games, frequently passed down through oral tradition, explore themes of intimacy, courtship, betrayal, and social hierarchy.”…

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GAMES BLACK GIRLS PLAY-Learning the Ropes from Double-Dutch to Hip-Hop by Kyra D. Gaunt

AI Overview

"The Games Black Girls Play: Learning the Ropes from Double-Dutch to Hip-Hop by Kyra D. Gaunt was first published on February 6, 2006, by NYU Press. It is a non-fiction, academic work in ethnomusicology, focusing on the intersection of black music, culture, and children's games."...

**
From https://www.amazon.com/Games-Black-Girls-Play-Double-Dutch/dp/0814731201
"When we think of African American popular music, our first thought is probably not of double-dutch: girls bouncing between two twirling ropes, keeping time to the tick-tat under their toes. But this book argues that the games black girls play―handclapping songs, cheers, and double-dutch jump rope―both reflect and inspire the principles of black popular musicmaking.

The Games Black Girls Play illustrates how black musical styles are incorporated into the earliest games African American girls learn―how, in effect, these games contain the DNA of black music. Drawing on interviews, recordings of handclapping games and cheers, and her own observation and memories of gameplaying, Kyra D. Gaunt argues that black girls' games are connected to long traditions of African and African American musicmaking, and that they teach vital musical and social lessons that are carried into adulthood. In this celebration of playground poetry and childhood choreography, she uncovers the surprisingly rich contributions of girls’ play to black popular culture."

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EXCERPT OF JOURNAL PAPER ABOUT HAND CLAP GAMRS AND VIOLENCE
From https://lupinepublishers.com/anthropological-and-archaeological-sciences/pdf/JAAS.MS.ID.000213.pdf "Clapping Games on You Tube: A Construction Tool of Gender Violence and Other Types in the Child Stage" by  Joanna Riera and Jenny Cubells Serra*

Journal of Anthropological Sciences and Archeological Sciences

Department of Social Psychology, Universitat Autònoma de Barcelona, Spain

*Corresponding author: Jenny Cubells Serra, Department of Social Psychology, Universitat Autònoma de Barcelona, UAB, Campus

Published October 11, 2021

"Introduction

Boys and girls have the ability to subtly interpret their environment and position themselves critically with respect to ways of life, as thinking subjects and participants in the production, planning and circulation of knowledge [1]. Through imaginative play, children become an active role in cultural construction, such as violence or gender [2]. It has been described in the literature [3,4] that boys and girls play representative games of adult activities with a taboo nature (murder, death, abuse, weddings, sex, rituals...).

Under a presumably innocent framework- “it’s just child’s play”-that avoid responsibility for actions, death, violence, sex and gender identity coexist in many of them, testing the limits of the norms hegemonic of our society and offering alternatives (Riera, 2015).

Among these discourses, violence is one of the most exploited. Clapping games are evidence of this function. These are motor songs in which two or more participants stand opposite each other–or in a circle if there are more than two-and hit their hands or other parts of the body, sometimes interspersing descriptive gestures. In them, there is a cyclical choreography that is repeated while the lyrics of the song are sung (Casals y Autora, 2021). In general, girls between 6 and 10 years old are the usual protagonists, although it depends on the historical moment...

This cultural product is constantly changing and adapting according to the sociocultural context. In its repertoire, traditional music, fairy tales, the record industry, commercial products and the Internet are mixed; continuously transforming and reconstructing the songs that children use to play [7]. Previous research on English Clapping games highlights the ability to use singing to experience the limits of their social life as well as the power relationships that appear into the game [6]. Knowledge about the co-construction of identities is also provided [8], as well as the subversive character that appears in narratives and gestural play [4] and the construction and maintenance of transmission [9]. In addition, its repetitive transmission pattern and the emotional charge associated with the speech of the lyrics, make the learning process easy to establish (Berger & Luckman, 2003). In relation to its rhythmic-melodicgesture structure we highlight the recent study by Casals and Autora [10]. Social networks have become increasingly important as an oral transmission strategy in current childhood [11] and potentially influence the construction of identity of children and adults (Burn,2010). Virtual ethnography is an increasingly used tool in the quantitative and qualitative paradigm in the field of social sciences [7,12-15]. Since 2005, YouTube is the digital platform for viewing and uploading videos on the Internet par excellence worldwide [11]. [7] used YouTube to make a netnography on the transmission mechanisms of two Clapping Games. [12] studied ways of learning, playing and creating through English Clapping games uploaded to this platform. As of June 1, 2016, there were almost 50 million total views of the videos that were part of this study, demonstrating the importance of this context in children’s oral transmission of Clapping games. Despite the international importance of these games in the social development of the participants in the networks, in the forms of  stereotypes, violence, gender and other elements of the cultural context that are built in them there has not been carried out any comprehensive analysis of the thematic content of Spanish Clapping games."...

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THE TOXICITY OF SOME CHILDREN'S RECREATION RHYMES THAT REFER TO ROMANTIC RELATIONSHIPS AND SEX 

This write-up is partly a reprint of a 2025 pancocojams post entitled "Risque Recreational Rhymes That Are Part Of Some Girls' Sexual Education"
https://pancocojams.blogspot.com/2025/09/recreation-rhymes-as-part-of-girls.html

That portion of that pancocojams post also includes a quote from a Mudcat folk music discussion thread that I started in 2009 about the rhyme "We Wear Our Hair In Curls"
-Azizi, 23 August 09, Subject: We Wear Our Hair In Curls https://mudcat.org/thread.cfm?threadid=123101

As of the date of this pancocojams post (April 26, 2026) that Mudcat discussion thread is still open for comments.

Here's a portion of my first comment in that discussion thread: 
"We wear our hair in curls" is the second line of a rhyme or song that begins with the line "We are the _____ girls". The name of the city where the people singing the song live is usually inserted into the blank space of that first line. Instead of the city name, the name of the singer's school, camp, or another group that they belong to may be used. I chose the title "We wear our hair in curls" because in this forum the blank space in that first line might make that title confusing.

I believe that "We wear our hair in curls" originated as a children's playground rhyme or song. A version of this rhyme was popularized by drag queens who sung it during the 1969 Stonewall Riots (examples and more information about that significant event will be provided below)."...
NOTE: Some of the examples that are posted to this thread are sexually explicit."...
-end of quote-

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EXCERPT FROM THE 2003 BOOK "VALUES IN SEX EDUCATION FROM PRINCIPLES TO PRACTICE (by J. Mark Halstead and Michael J. Reiss)
[Pancocojams Editor's Note: 
This excerpt is from a no longer active link that I received as a result of a Google search for information about books or journal articles about sex education for children.

I quoted this same excerpt in the 2025 pancocojams post "Risque Recreational Rhymes That Are Part Of Some Girls' Sexual Education: More Examples Of Sexualized ("Dirty") Versions Of "Ta Ra Ra Boom De Aye" ("We Are The ___ Girls")" 
https://pancocojams.blogspot.com/2025/09/recreation-rhymes-as-part-of-girls.html

"Another example of the hidden curriculum is found in the playground where the children learn a world of rules and rituals that have little to do with adults. Skipping and clapping songs are a central part of this world and are passed from child to child, from group to group.  These songs were studied as an extension to the research on children developing sexual values (Halstead 2000b), and it was found that many of the songs are charged with sexuality and sexual awareness. Indeed, adults can sometimes be shocked by their rude, violent, scurrilous and surprisingly worldly wise nature. They give expression to children's sometimes limited understanding of sexual matters, and make a significant contribution to children's informal sex education.

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Here's another excerpt from that book about a girls' only discussion group that was part of the research that this book reported on:

"The girls in the sample are happy to talk about what they expect their sexual life to be like in the future. They seem very aware of the problems of early pregnancy which they are able to spell out quite clearly. Interestedly, falling in love is never mentioned by these girls as a prelude to sexual experience. However, there is a sense among some of the girls of not being fully in control of their lives, and they are aware of the possibility that their early sexual encounters might occur "accidentally", that is without full intention, as a result of drink or fear of being  'dumped' or rebellion against an over protective father or simply out of curiosity"...
-snip-
The statement from 
the 2003 book "Values in Sex Education: From Principles to Practice" by J. Mark Halstead and Michael J. Reiss that "Interestedly, falling in love is never mentioned by these girls as a prelude to sexual experience" caused me to wonder how many girls' recreational rhymes included references to falling in love.

As a result of my informal analysis of a large number of those rhymes that I have collected (mostly found online) it appears that far fewer girls' recreational rhymes from the 1980s to this date (2026) include references to romantic relationships i.e. "loving a boy" or even "liking a boy" (with the word "boyfriend", "fella" or  "man" used instead of "boy".) 
.

I believe that the paucity of girls' recreational rhymes that include the word love (used in a romantic sense) reflects and reinforces some of what I mean when I refer to the "toxicity of some children's recreational rhymes".

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This concludes Part III of this three part pancocojams series.

Thanks for visiting pancocojams.

Visitor comments are welcome.

The Toxicity Of Certain Jump Rope Or Hand Clap Rhymes (Part II-Paying For Sex Or Rape)

Edited by Azizi Powell

Latest revision - April 28,  2026

This is Part Ii of a three part pancocojams series about the toxicity of the messages that certain English language jump rope and/or hand clap  rhymes (also known as "skipping songs" and "hand games") convey about romantic relationships. 

This post presents examples of children's hand clap rhymes that I believe include toxic messages because they include references to paying for sex or because they include references to rape.

Warning- These
 examples contain some sexually explicit language. However, these rhymes are only mildly explicit compared to some really dirty children's recreational rhymes that aren't featured on this pancocojams blog. 

Click https://pancocojams.blogspot.com/2026/04/the-toxicity-of-certain-jump-rope-or.html for Part I of this pancocojams series. That post presents statements about the toxicity of certain recreational rhymes about romantic relationships. This post also presents a few examples of jump rope or hand clap rhymes that I believe include toxic references.

Click https://pancocojams.blogspot.com/2026/04/the-toxicity-of-some-childrens.html for Part III of this pancocojams series. That post presents two quotes from the 2003 book "Values in Sex Education: From Principles to Practice" by J. Mark Halstead and Michael J. Reissand. This post also presents  my comments about the negative messages that are conveyed by the "dirty" examples of "Ta Ra Ra Boom De Ay" and, by extension, other "dirty" recreational children's rhymes that are featured in this pancocojams series. 

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

All copyrights remain with their owners.

Thanks to all those who contributed examples of these hand clap rhymes that are included in this post.

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DESCRIPTION OF THE FORMAT FOR THIS SERIES
In this series I list a statement that I believe reflects toxicity in these rhymes. I then usually present one example of a complete jump rope or hand clap  rhyme and/or lines from one or two jump rope or hand clap rhyme/s to demonstrate what I mean by my contention that that example reflects what I consider is toxic.

There are probably other toxic messages that are found in jump rope and/or hand clap rhymes. Also, there are certainly other rhymes that I could have given to serve as examples of these . These are just the ones that I thought of at this point in time.

Please share additional examples of these types of rhymes in the discussion thread for this post along with the toxic message you think they reflect 

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SOME EXAMPLES OF TOXIC MESSAGES IN JUMP ROPE OR HAND CLAP RHYMES
These messages are given in no particular order with citations for the online source.
Numbers are given for referencing purposes only.

1. These rhymes may minimize the experiences and consequences of voluntary pre-marital sex (without an exchange of money)

Examples:

a) "Jack and Jill went up the hill

to have a little fun,
Stupid Jill forgot the pill,
and now they have a son.
Jack and Jill went up the hill
to fetch a pail of water
Jack got horny, Jill got corny
and now they have a daughter.
Jack and Jill went up the hill
to smoke some marijuana
Jack got high, unzipped his fly
and Jill said "Ooh, I wanna."
-https://inthe80s.com/rhymes.shtml

**
b) "James Brown glad to meetchea drop your draws and follow meshea in the
bushes we may goshea lay down and be assochea won't your daddy
be surprised to see your belly rise won't yo momma be disgusted
to see your belly busted 2,4,6,8,10 ............"
-https://inthe80s.com/rhymes.shtml

**
c) "
Jack and Jill went up a hill.Jack got horny and Jill got corny and now they have a son. Jake and Jill went up a hill.Jack got corny and Jill got horny and now they have a daughter"
-https://inthe80s.com/rhymes.shtml

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2. These rhymes minimize the wrongful actions and consequences of prostitution. 

a.) "Momma's in the kitchen, cookin' rice
Daddy's on the corner, shootin' dice
Brother's in jail, raisin' hell
Sister's on the corner selling fruit cock tail"
-numerous sources including GUEST, Spain, 5/30/2006, http://www.mudcat.org/thread.cfm?threadid=81350&messages=221 ,I'm Rubber. You're Glue: Children's Rhymes
-snip-
This is a portion of the hand clap rhyme "Rockin Robin" (also known as "Twee Lee Lee".
GUEST,Spain prefaced her memory of this hand clap rhyme by writing "There was also the street Rockin Robin that I heard/played in the same [Boston summer] camps."..

**
b. "In Virginia Beach in 1991 we used to sing:

 "Swing swing swing on a summery day

Hey! hey!

Rockin in the tree top all day long
Huffin and a puffin and a singing my song
All the little birdies on jaybird street
Like to hear the Robin go

Tweet tweet tweet!
Rocking Robin
tweet tweet a leet
Rocking Robin
tweet tweet a leet

Mama's in the kitchen cooking fried chicken
Daddy's in bed, half way dead
Brothers in school acting a fool
Sisters down the street singing
Do wah diddy diddy dum diddy do"

We also sang the last line as "selling fruit cocktail" but we were all aware of what it meant and did the hand motions, and if our moms heard us we couldn't sing it that way any more!"
-.Anonymous, July 21, 2022 http://pancocojams.blogspot.com/2018/11/documenting-some-examples-of-verse-from.html "The Origin & Examples Of Rockin Robin/ Tweeleelee" Hand Clap Rhyme's "Mama In The Kitchen" Verse [discussion thread comment]

**
c. "Mama's in the kitchen cooking rice
Father's on the corner shooting dice
Brother's in jail raisin Hell
Sister's 'round the corner selling "Fruit Cocktail"
Rockin' Robin

When you said fruit cocktail you had to place your hands on your chest/breast area for Fruit, place your hands on your groin area when saying Cock, and place your hands on your butts when saying Tail.

It wasn't until I was grown that I figured out what sister was really selling. Such Innocence."
-Saudade, Aug 9, 2013 https://www.lipstickalley.com/threads/ghetto-childhood-rhymes.553524/page-2 "Ghetto Childhood Rhymes

**
d. "I'm from Wichita, KS and we had the SAME  ones - only we would say sister on the corner saying p**sy for sale - or Ima get my n**ga to kick your behind- my cousins would come down from Colorado for summers and teach us new ones. Looking back yes they were CLEARLY inappropriate but in the back of my mind I knew it was part of our culture that we didn't have to share with white people and I was proud of the fact that the white girls at my school couldn't do it. It was like our own thing. And with all the cultural misappropriation now days, I'm glad we call have that commonality as black girls growing up. I'm actually getting my degree in child development and was searching for reminders here on youtube for the hand eye coordination aspect of the rhymes and hand movements. We'll just have to use REVISED versions of them. LOL! Thanks for sharing your story."
-Rebecca Martin, 2018 [comment], https://www.youtube.com/watch?v=KfzHL_1PdbY "Let's Discuss: Black Girl Childhood Hand Games and Sing Songs", published by EbonyJanice Peace, Aug 4, 2014 
-snip-
This is the way this comment was written in that YouTube video's discussion thread.

*These examples are from the widely known four person hand clap rhyme entitled "Rockin Robin". In African American communities these rhymes appear to usually be called "Twee Lee Lee" or similar titles.

The reference to the words "Ima get my n**ga to kick your behind" is probably from racialized versions of "I Like Coffee I Like Tea" hand clap rhymes. Click https://pancocojams.blogspot.com/2012/01/racialized-versions-of-i-like-coffee-i.html for some examples of those rhymes.  Note: I'm also concerned about the societal messages that those racialized rhymes convey, but that is off topic for this particular pancocojams series.

I consider many versions of "Twee Lee Lee" rhymes to also be problematic because they include toxic violent references to James Brown or another Black man having glass shoved up his butt.    

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3. These rhymes minimize the wrongful actions and consequences of being raped.

Examples

a. "
lol I remember this stuff being very inappropriate... me and my lil hot tail on the play ground goin in

 my boyfriend made me do it, he really, really, really, bust my booty...

he really, really, really, turned me around,

he really really, really, really, criss crossed me down"
-ms804rudnezz, Aug 9, 2013 https://www.lipstickalley.com/threads/ghetto-childhood-rhymes.553524/page-2 "Ghetto Childhood Rhymes

**
b
. "
James Brown got the beat yeah, drop ya draws and follow me yeah, in the bushes we may go yeah, in the bushes on the floor yeah, yo moma may be surprised, to see yo belly rise, yo daddy may be disgusted, to see yo cherry busted."
-HowLongYah Aug 9, 2013 https://www.lipstickalley.com/threads/ghetto-childhood-rhymes.553524/page-2

**
c. "Tah rah rah bom di ay

I can't come out today

It happened yesterday

The boy across the way

He paid me fifty cents

To go behind the fence

He said it wouldn't hurt

And pushed it up my skirt

My mommy was surprised

To see my belly rise

And hear the baby cry

Tah rah rah bom di ay"
-@displaysong.cfm?SongID=5648 [This version of "Ta Ra Ra Boom De Aye" rhymes is from Mudcat folk music forum's" DT" (Digital Tradition), a compilation of folk song lyrics.]

**
d.  
"This version from Pennsylvania in the mid-1960s: 

Ta ra ra boom de ay
How did she get that way?
It was the boy next door,
He laid her on the floor.
Her mommy was surprised
To see her tummy rise
And hear her baby's cries forevermore."
-Staxman, December 31, 2023, https://pancocojams.blogspot.com/2017/07/examples-of-ta-ra-ra-boom-de-ay_25.html

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e. "Hi! Wow, this is really awesome, this song popped into my head today, I remember it from school, probably around the year 2000 when I was 12ish, and I'm from the UK! South England! The one I remember goes something like this: We are the (name of your school) girls, we wear our hair in curls, and we wear dungarees to show our sexy knees, I met a boy today, he gave me 50p, to go behind a tree and have it off with me, we went behind a tree, he lifted up my skirt, he counted 1 2 3 and stuck it into me, my mummy was surprised to see my belly rise, my daddy jumped for joy it was a baby boy!

I mightve forgotten parts of it, but that's basically what I can remember! Wow, it's really crazy but so cool that this rhyme is familiar with people all over the world it seems! So interesting seeing all the variations!
-AnonymousAugust 3, 2023
https://pancocojams.blogspot.com/2017/07/examples-of-ta-ra-ra-boom-de-ay_25.html

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f. "We are the Beaver Girls,
We wear our hair in curls,
We have our dungarees down to our sexy knees.
You know the boy next door?
He pushed me on the floor,
We did it once or twice,
It wasn't very nice
La la la bum shaka
La la la bum shaka
La la la bum skaka
My mother was surprised
To see my belly rise
My father jumped for joy
It was a baby boy.

I cant believe we were singing this in primary school! I doubt we knew what it meant!"
-j9127, 2008, https://www.thestudentroom.co.uk/showthread.php?t=680317 Playground games/rhymes [United Kingdom]

**
g. T
a Ra Ra Boom De Ay

-collected by Joe Bethancourt

Tune: "Ta Ra Ra Boom De Ay"

"Ta ra ra boom de ay, have you had yours today?
I had mine yesterday, a girl across the way!
I laid her on the couch, and all she said was "Ouch!"
Her mother was surprised to see her belly rise!"
-From Brent B., http://www.kayshapero.net/child3.htm, "Children's Songs,Part Three" [no date given or publishing date for that online page]

-snip-
Click https://pancocojams.blogspot.com/2025/09/recreation-rhymes-as-part-of-girls.html for the pancocojams post "Risque Recreational Rhymes That Are Part Of Some Girls' Sexual Education: More Examples Of Sexualized ("Dirty") Versions Of "Ta Ra Ra Boom De Aye" ("We Are The ___ Girls")". That post includes information about the history of the "Ta Ra Ra Boom De Aye song as well as what is believed to be the earliest lyrics for that American vaudeville song. (For the historical record, it should be noted that "Ta Ra Ra Boom De Aye" was originally sung by an African American woman Mama Lou in a St. Louis, Missouri night club )

In addition to its sexual references, many examples of these hand clap rhymes that have their source in the 19th century "Ta Ra Ra Boom De Aye" song also are toxic because they reflect society's preference for males (in the verse "My father jumped for joy/it was a baby boy")

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This concludes Part II of this pancocojams series.

Thanks for visiting pancocojams.

Visitor comments are welcome.