Tag Archives: East Village

I Called Him Morgan: The Murder of a Jazz Star in wintry 1970s New York

It was during one of those terrible February nights — blizzard winds with the streets packed tight with snow — at a jazz club in the East Village named Slug’s Saloon, packed with people haloed in cigarette smoke, that a woman named Helen Morgan walked up to one of the performers, her common-law husband, a rising jazz trumpeter named Lee Morgan, and shot him dead.

This tragedy had entered into jazz music mythology. Lee Morgan was a prodigy Blue Note Records recording star of the late 1950s and ’60s who was very nearly waylaid by heroin addiction. But by the early 1970s he was clean. And that was because of Helen.

So why did she kill him?

The new documentary I Called Him Morgan, directed by Kasper Collin, is a tranquil and lyrical retelling of Morgan’s bright, brief career and the influences that led to his redemption and death. It also shows off a cool, raw backdrop of 1960s New York grit and shadow, rendered not from acres of stock footage (although there is some) but from abstract re-creation and creative editing. The film itself is very much like a tune Lee Morgan himself would have played.

The film’s driving force is a cassette tape. In the 1990s, Helen Morgan, long released from prison, enrolled in an adult education class in Wilmington, NC, where she met jazz aficionado and former radio host Larry Reni Thomas. Familiar with Morgan’s story, he asked if he could interview her and record the session on cassette tape. She died the following month.

A music documentarian could not dream of a better plot device. Helen talks about her life and her first meeting with the young, impressionable jazz star at her apartment on West 53rd Street, near the legendary Birdland jazz club.

They were an unusual pair — she was older and streetwise, he was an adorable ball of energy and creativity — but they clicked, for a time. She even managed to get him back on his feet after a stint with heroin addiction.

Kasper Collin Produktion AB / Courtesy of the Afro-American Newspaper Archives and Research Center

Helen exists in the film only in a few fleeting photographs. She hated getting her picture taken, and in those that exist, she never looks thrilled. Lee Morgan, however, comes alive in archival footage and black-and-white photographs. Yet we hear her voice and never his — only through his forceful and vibrant music, sounding as crisp and present in the film as though it were being heard live.

The film’s dreamlike, filtered quality pairs exquisitely with the music, creating a tight-focused look at New York and the Lower East Side in particular. Slug’s Saloon was at 242 East 3rd Street, between Avenue B and C, and the entire street, clogged with snow, is shot with grainy foreboding.

Morgan’s musician friends avoided walking the street after his death; the club closed many months later. This may be a street you’ve lithely walked down many times in the past. After watching I Called Him Morgan, you may feel a sense of gloom the next time you walk past.

Directed by Kaspar Collin

In theaters now — Playing at the Metrograph and Lincoln Center in New York City this week

Check your local listings for showtimes and visit the website for screening dates


Top image courtesy Kasper Collin Produktion AB / Francis Wolff © Mosaic Images LLC


St. Mark’s Place: It’s Party Time in the East Village!

PODCAST: The big, brash history of St. Mark’s Place, the East Village’s most interesting street.

St. Mark’s Place may be named for a saint but it’s been a street full of sinners for much of its history.

One of the most fascinating streets in the city, St. Mark’s traces its story back to Peter Stuyvesant, meets up with the wife of Alexander Hamilton in the 1830s, experiences the incredible influx of German and Polish immigrants in the late 19th century, then veers into the heart of counter-culture — from the political activism of Abbie Hoffman to the glamorously psychedelic parties of Andy Warhol.

And that’s when the party really gets started! St. Mark’s is known for music, fashion, rebellion and pandemonium. In the 1970s and 80s, clothing stores like Limbo and club nights like  Club 57 helped define its character — punk, new wave, alternative, raucous.

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Stuyvesant Street superimposed over the planned grid. Ultimately the street was allowed to remain, breaking the grid. By the way, see that green patch at the far right? That was also a cemetery.

Courtesy EV Transitions
Courtesy EV Transitions


The front of 22 St. Mark’s Place from a 1914 history book. (It looks almost identical to 20 St. Mark’s, the old Daniel LeRoy House, which is still there.).  “It had a tea room in the rear of the first floor, which [the tenant] altered into a library, constructing a bathroom in connection with it. A new bedroom was added above the library, and in the basement was installed a cook.” [source]



Deutsch-Amerikanische-Schützen Gesellschaft (German-American Shooting Society) building, 12 St. Mark’s Place, pictured here in 1975 in a photograph by Edmund Gillon

Courtesy Museum of the City of New York
Courtesy Museum of the City of New York


St. Mark’s Place and Third Avenue in 1914, the same year as the shootout at Arlington Hall! The Third Avenue elevated train framed St. Mark’s on the west end, the Second Avenue elevated (which actually ran along First Avenue in the East Village) to the east.

Courtesy Museum of the City of New York
Courtesy Museum of the City of New York


The mugshot of Dopey Benny whose gang was involved in the shootout which killed a city official.


A photo by Victor George Macarol of the boutique Manic Panic (and a man in meditation), 1975


The south side of St. Mark’s Place, 1975

EV Grieve
EV Grieve


Crowds waiting to get into the Electric Circus

courtesy Alex Ross
courtesy Alex Ross


A flyer for Trash and Vaudeville…



Keith Haring performing at Club 57 in a themed evening called Acts of Live Art.  For more information on Club 57, you can read my earlier article about this extraordinary club here. Dazed has a pretty great article about the place here.

Photo by Joseph Szkodzinski
Photo by Joseph Szkodzinski


Coney Island High, a pivotal East Village venue during the 1990s.

Courtesy Buzzfeed
Courtesy Buzzfeed



Top photo — St. Mark’s Place in 1978, Photos by Leonard Freed / Magnum Photos, care of Vintage Everyday

The Ghost of Peter Stuyvesant May Still Haunt the East Village

St. Mark’s Church-in-the-Bowery is the oldest standing structure in the East Village.  Upon seeing it, you’re almost forced to reevaluate where you are.  It’s intriguing even to those who pass by it everyday. It’s mysterious even to those who work and worship here.

Built in 1799 by the Stuyvesant family, St. Mark’s chapel and cemetery conformed to a street grid plan unique to their farmland. Today the only street that exists from the old Stuyvesant plan is Stuyvesant Street, running diagonally through New York’s standard street grid.

The Stuyvesants planned the street on a true east-west access.  It’s the rest of the island that’s askew with the compass.

Photo by Berenice Abbott
Photo by Berenice Abbott

Buried under the church ground are vaults of some of New York’s greatest civic leaders and social notables. Daniel D Tompkins, Vice President under James Monroe, is here, although the park that bears his name Tompkins Square Park is a couple avenues over. The department store king A.T. Stewart used to be here before his remains were stolen in a bizarre ransom attempt.

Philip Hone, the so-called ‘party mayor’ of New York, is interred in a vault here. From my profile of the mayor a few years ago:  “Mostly, he’s remembered as a cultural ambassador, even commissioning artwork for City Hall, approving of a developing theater district in the not-yet-seedy Bowery and encouraging the city’s growth as an American capitol of arts and sciences.”

Courtesy Museum of the City of New York
Courtesy Museum of the City of New York

But of course the most famous individual beneath St. Mark’s is that of the original Stuyvesant — Petrus Stuyvesant, the director-general of New Amsterdam whose farms comprised much of today’s East Village and give the Bowery (Bouwerij) its name.

Stuyvesant died in 1672 in the British controlled colony of New York.  From an 1893 history on Stuyvesant: “His remains were interred in a vault beneath the chapel which he had built near his house.  When the present St. Mark’s Church was erected, on the site of the old chapel, the vault was preserved, and a commemorative stone was placed upon its wall.”

Today his vault marker can be easily seen along the side of the church, and a bust of Petrus sternly greets visitors into the church yard.

Courtesy Museum of the City of New York
Courtesy Museum of the City of New York

The bust by Dutch sculptor Toon Dupuis is 100 years old, placed at St. Mark’s on December 6, 1915. Speaking at the ceremony, oddly enough, was General Leonard Wood, chief of staff of the U.S. Army. “Peter Stuyvesant was a headstrong, positive character with intolerance of lack of interest in the welfare of his company or colony.”

So headstrong that he’s still around perhaps? Legends of the ghost of Peter Stuyvesant have been associated with St. Mark’s since the 19th century.

Courtesy New York Public Library
Courtesy New York Public Library

One version of his ghost story recounted in the 1966 children’s book The Ghost of Peg-Leg Peter by M.A. Jagendorf, with illustrations by Lino S. Lipinsky (reprinted here):

“His body had been put into a closed vault.  But that did not stop the ghost of the governor from stomping around on black or moonlit nights in his old haunts; his farm and the city hall where he had once reigned.  Folks heard his stomping peg leg with the silver band, and saw him — and ran away in fear.  That pleased him, particularly if they were English.  He wanted no one around his grave, least of all the enemy who had robbed him and the Dutch Government.”

st marks

The growth of New York up Manhattan island so that it soon included all of Stuyvesant’s farm apparently enraged his spirit to such an extent that his apparition was reported in locations surrounding the church.

One fateful night  a sexton entered the church late at night to fetch something for the rector.

The moon was only half full, but bright enough to show church, trees … and ghost.

When the ghost saw the sexton, he raised his stick threateningly. The sexton raised his eye, took one look and ran off.


“The governor-ghost looked after the fleeing fellow with contempt and then stomped to the locked church door. He walked through it into the church and stomped up to the hanging bell rope. Taking it in his hands he began pulling it savagely. ”

Ringing a church bell two hundred years ago meant an emergency — a fire in the region, perhaps, or a major announcement. According to legend, when neighbors ran to the church to inspect the sound, they found nobody inside. The bell rope had been torn off and its lower section was completely gone.

Over the years stories of his ghost crop up, usually tied with tales of a rapidly changing city.  One can only imagine how he’s taken to the  gentrification of the East Village!

Sometimes the ghost of the governor still comes out again and looks around sadly. But he never rings the bell any more, for he knows it will be of little use.”

Courtesy Museum of the City of New York
Courtesy Museum of the City of New York

Another disturbing event occurred at the church in 1903 although the resolution to this mystery was a bit more mundane.

One day the old clock atop St Mark’s began to act very mysteriously. “Churchgoers and others noticed last Sunday that the clock was acting in a manner befitting neither its age nor its position as hour marker over the historic graveyard. Not only was its course unreliable, but its actions were positively skittish, the minute hand having been seen to wiggle in a most undignified manner.” [source]

After several days of peculiar operation, a repairman climbed to the tower to fix the clock, only to find the culprit — “a kite string and pigeon were found to be responsible for the charges of horological misconduct lodged against the ancient timepiece.”

Below: Stuyvesant Street in 1856, an aberration to the city grid plan thanks in part to the presence of St. Mark’s Church and its well-established churchyard



For more information on St. Mark In-The-Bowery, check out our podcast on its amazing history.  And the ghost of Peter Stuyvesant pops up in our very FIRST ghost stories podcast.

The Astor Place Cube is going away (but, really, don’t panic)

The Alamo, aka the Astor Place Cube, 1978. Photographed by Manel Armegol/Flickr

Like many remaining stalwarts of the East Village, the Astor Place Cube is headed into a “rehabilitation” of sorts.

Alamo, the sculpture by Tony Rosenthal, is being removed as Astor Place goes through an extensive $16 million renovation. The blog Bedford + Bowery observed the sculpture being lifted into a flatbed truck and driven away, to return sometime next year.  The cube has been boxed up for over a month in anticipation for its temporary removal.

It’s coming back! They swear! Still with the closure of so many East Village institutions, it’s a startling thing to see.  When it returns, it will be surrounded by pedestrian lanes and Sawtooth Oak trees.  Like many of us, it will look around its new environment and wonder what the hell just happened.

Meanwhile the Cooper Union building — the original, classic one — will still be there. As will Jerry’s Newsstand.  And, of course, the office building that was once the location of the Astor Place Opera House, famous for the 1849 Astor Place Riots.

So, goodbye for now, swirly cube. We’ll see you in 2015. (UPDATE: Per EV Grieve, the cube returns to Astor Place on June 22, 2016.)

The Alamo in 1980, photographed by Michael Sean Edwards.

The Alamo in 1988, photographed by Stu Brown.

The Alamo in 1989, photographed by firedoctor/Flickr

The Alamo sometime in the early 1990s (judging from the lack of Starbucks and K-Mart in the picture), photographed by smilerwithaknife/Flickr

The Alamo in 2009, photograph courtesy juanamarie33/Flickr

Thanks to the photographers above, and thanks to the Bedford + Bowery for being on top of this! They have a video of the removal if you want to cry cube-shaped tears.

The Astor Place Riot: Massacre at a busy crossroad as a Shakespearean rivalry ignites New York class struggles

“By the pricking of my thumbs / something wicked this way comes” — Macbeth

PODCAST England’s great thespian William Macready mounted the stage of the Astor Place Opera House on May 10, 1849, to perform Shakespeare’s Macbeth, just as he had done hundreds of times before.  But this performance would become infamous in later years as the trigger for one of New York City’s most violent events — the Astor Place Riot.

The theater, being America’s prime form of public entertainment in the early 19th century, was often home to great disturbances and riots.  It was still seen as a British import and often suffered the anti-British sentiments that often vexed early New Yorkers.

Macready, known as one of the world’s greatest Shakespearean stars, was soon rivaled by American actor Edwin Forrest, whose brawny, ragged style of performance endeared the audiences of the Bowery.  To many, these two actors embodied many of America’s deepest divides — rich vs. poor, British vs. American, Whig vs. Democrat.

On May 10th, these emotions overflowed into an evening of stark, horrifying violence as armed militia shot indiscriminately into an angry mob gathering outside theater at Astor Place.  By the end of this story, over two dozen New Yorkers would be murdered, dozens more wounded, and the culture of the city irrevocably changed.

To get this week’s episode, simply download it for FREE from iTunes or other podcasting services, subscribe to our RSS feed or get it straight from our satellite site.

You can also listen to the show on Stitcher streaming radio and Player FM from your mobile devices.

Or listen to it straight from here:
The Bowery Boys #164 The Astor Place Riot

The riot immortalized on a cigarette card. (courtesy the Museum of the City of New York)

The Old Astor Place Opera House.


And we would like to again thank our new sponsor Squarespace!  Squarespace, the all-in-one platform that makes it fast and easy to create your own professional website or online portfolio.  For a free trial and 10% off (your first purchase), go to squarespace.com and use offer code BOWERY.

BOWERY BOYS MERCHANDISE IS ON ITS WAY! More details on Monday. But here’s a preview. [Official Bowery Boys Store]

RIOT OR RIOTS?  You may have noticed in our podcast that we go from calling it the Astor Place Riot and the Astor Place Riots.  We both saw primary references to both the singular and the plural.  Though it was just one riot which occurred on May 10, the incidents on May 7 and May 11 constitute smaller riots or disturbances that lead up or were the result of the May 10 event.  The word ‘riot’ is even funny as it starts as a riot and ends as a massacre.

In the end, I just decided to simplify it in the headline, but I think either are acceptable

CORRECTION: In the podcast, I mention that John Jacob Astor lived in the line of stately buildings today known as Colonnade Row.  Although he built them, he never lived here.  However he moved his family into them, including his grandson John Jacob Astor III.  Cornelius Vanderbilt and Washington Irving also lived here.

The Astor Place Opera House in 1850 and its approximate location as it looks in 2004

Inside the Astor Opera House, one of the most lavish spaces in all of New York in the 1840s.  Curiously, this illustration depicts a ball for the New York Fire Department.  Many members of the volunteer fire departments  actually set upon the opera house as part of the angry mob.

After the riots, the opera house quickly lost its cache. High society moved uptown to the Academy of Music (not so far away actually, on 14th Street, near Union Square).  The interior of the theater was eventually demolished and sold to the New York Mercantile Library and renamed Clinton Hall.

This was torn down in 1890 and replaced with the 11-story structure that stands there today.

Many considered the demons of Astor Place purged when Cooper Union was finally constructed in 1859, a decade after the riots.  In this image, we’re looking up Third Avenue and the final remnant of the Bowery.  The Third Avenue Elevated has already been built here:

William Macready:
(In the podcast, I note that a photograph — actually a daguerreotype — exists of Mr. Macready. I admit, that I only read that they exist but I was unable to find one. Once I do, I’ll replace the image below.0

Edwin Forrest: In portrait and in daguerreotype

Most images above courtesy the New York Public Library (except where otherwise noted). We thank them again for being an invaluable resource for New York City history!

History in the Making: Gangster’s Funeral Edition

Mary Help of Christian Church pictured in the 1920s (Courtesy NYPL)

Hail Mary:  There’s a rally tomorrow evening at 6pm to save Mary Help of Christian Church in the East Village.  This unique building from 1917, once serving the area’s Italian immigrant population, has been bought by a developer and is slated for demolition. The rally is in front of the church at East 12th Street and Avenue A. [GVSHP]

And here’s a brief history of Mary Help of Christians Church. It’s where they had the funeral of a few noted gangster, including that of Giuseppe Masseria in his solid silver coffin.  And Sara Delano Roosevelt, granddaughter of FDR, got married here. But, sure, let’s rip it down and put an ordinary condo please.  [Daytonian In Manhattan]

Let the music play: And is Tin Pan Alley in danger too? [Lost City]

What’s that ringing?: Riverside Church is in no danger, thank goodness, nor is the musical secret it holds: the 100-ton carillon in the bell tower. [Narratively]

Wild on wheels: And since we’re on some creative Narratively content, I think you’ll like this interactive tale of Annie Londonderry, the woman who attempted to bike around the world in 1894. [Narratively]

Unconventional: In our latest podcast on the history of the Limelight, I made mention of the number of convents in New York City over the year. Well, Forgotten NY goes one further and does a tour of the street actually named for one — Convent Avenue — featuring the beautiful neo-Gothic architecture of City College. [Forgotten New York]

And are you signed up yet for the Bowery Boys weekly newsletter Five Points?  We’re recommending out-of-the-way, oddball, historical themed events for your weekend.  Last week was Humphrey Bogart, sheep shearing, a book sale, Miss Subways and a tea party with Aaron Burr’s wives. What’s happening for Memorial Day weekend? [Sign up here]

‘Mad Men’ notes: Hare Krishna blossoms in the East Village

Prabhupada in his early days in New York (Courtesy the Hare Krishna Movement blog)

WARNING The article contains a couple spoilers about last night’s ‘Mad Men’ on AMC. If you’re a fan of the show, come back once you’re watched the episode. But these posts are about a specific element of New York history from the 1960s and can be read even by those who don’t watch the show at all. You can find other articles in this series here

An unusual subplot takes Harry Crane, Sterling Cooper Draper Pryce’s smug television liaison, down to Second Avenue and the temple of the Hare Krishnas where he finds new recruit Paul Kinsey, a former agency employee. In his prior existence as a pipe-smoking gadabout, Kinsey always made note of his own hipness, and, in this case, as an acolyte of a religious thought only a few months old, we can confirm that he’s ahead of the curve again.

The Hare Krishna movement, derived from Hindu philosophies and reformatted for the groovy ’60s, was actually fostered and popularized here in the East Village.

A.C. Bhaktivedanta Swami Prabhupada, a Hindu teacher and proponent of Gaudiya Vaishnavism, left India in 1965 to spread his religious teaching. Eschewing material possessions, he arrived in New York in 1966 and gravitated towards the East Village, the nucleus of cultural counter-culture.

His reputation preceded him and soon gathered a small group of followers, including artist Harvey Cohen, who soon set up Prabhupada in an apartment on 72nd Street on the Upper West Side and a small studio for religious practice on the Bowery. From here the swami formed the core of what would become the Hare Krishna movement, aka the International Society of Krishna Consciousness.

Given the location, most of his early followers were young people, fascinated by Hindu imagery in books and music and in particular by Prabhupada’s expressions of religious thought, purifying secular consciousness expanding rhetoric into a simple spiritual regiment.

For many, he was as much a mystery as an answer. One early follower confessed later, “I didn’t know what Prabhupada was about. I mean we understood about one-millionth of what Prabhupada was saying.”

Key to religious practice is the ubiquitous mantra, rhythmically repeating the name of God. Said Prabhupada in a lecture in 2010. “[T]his sound, this Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare. Hare Rama, Hare Rama, Rama Rama, Hare Hare, is the sound representation of the Supreme Lord.”

Prabhupada and his followers would frequently be heard chanting their familiar mantra throughout the East Village, but they would be known for one particular destination. On October 19, 1966, Prabhupada led an outdoor chant underneath a elm tree in Tompkins Square Park that lasted for almost two hours, so transcendent that even the New York Times took notice: ‘Swami’s Flock Chants in Park to Find Ecstasy.’ Today that tree (called the Hare Krishna tree) is one of the park’s most popular spots and a mecca for current adherents.

Above: From the late October issue of the East Village Other, in front of the  Hare Krishna tree [source]

By this time, Prabhupada had a new home, a former curio shop at 26 Second Avenue (between First and Second Streets). They kept the old sign ‘Matchless Gifts’ over door, while followers decorated the interior with handmade tapestries. This became the central New York temple and remains central to local worshippers to this day. “[I]n this small room on Second Avenue, guest found themselves transported into another dimension, a spiritual dimension, in which the anxieties and pressures of New York City simply did not exist.” [source]

In that first year, 1966, Prabhupada had only a few dozen followers, but at least one famous one — Allen Ginsberg.

Below: Video of Prabhupada and followers at Tompkins Square Park in 1966


‘Mad Men’ notes: The delirious world of Off-Off-Broadway

Radical thoughts, limited spaces: a performance at the Caffe Cino. Photo by Ben Martin (from an excellent website by Robert Patrick about this important off-off-Broadway site)

 WARNING The article contains a couple spoilers about last night’s ‘Mad Men’ on AMC. If you’re a fan of the show, come back once you’re watched the episode. But these posts are about a specific element of New York history from the 1960s and can be read even by those who don’t watch the show at all. You can find other articles in this series here.

 Megan might be Sterling Cooper Draper Pryce’s hottest new pitchwoman, but deep in her heart of delicate French extraction, she wants to be an actress. And in last night’s show, she steals away to an audition of an unnamed off-off-Broadway production. She didn’t get the part, but the experience leads her to make a jarring decision.

This wasn’t merely a plot contrivance, but rather another use of New York geography to delineate character. Don Draper was busy at Danny’s Hideaway, a Midtown East restaurant along famed ‘Steak Row‘ shimmering with late 50s — and, by 1966, ever fading — glamour. Megan’s off-off-Broadway audition could only be one place, and that was downtown below 14th Street, in the thriving epicenter of New York counter culture.

Aspiring performers have made New York their destination for fame since the late 19th century with the birth of the Broadway theater circuit. By the 1950s, playwrights and producers who challenged the preconceptions of standard, mainstream theater found homes for their work off Broadway both literally and metaphysically. The art of theater could now be explored for smaller crowds and with smaller budgets.

But even off-Broadway was not immune to financial realities. By the end of the decade, the popularity of off-Broadway created a parallel industry, “a smaller-scale version of Broadway itself.” [source] If you were to look back at the greatest off-Broadway hits of this era (plays by Tennessee Williams and Edward Albee, musicals like Threepenny Opera) you’d notice that most of them have had subsequent Broadway debuts. Indeed, off-Broadway continues to be a sort of a minor league tryout for future Broadway shows.

By the 1960s, unconventional creative voices were emerging that seemed positively alien even in that world. What do you call the alternative to something that was itself the alternative? Although Village Voice critic Jerry Tallmer is credited with coining the phrase ‘off-off-Broadway’, the phrase might have sprung up naturally the first time audiences came in contact with the early works of this field — modest, broken-down, difficult and experimental shows eager to discard every theatrical trapping that had built up for the past four hundred years.

The first ‘true’ off-off-Broadway performance, according to Tallmer’s fellow Voice critic Michael Smith, was a surreal revival of Ubu Roi, performed at a Bleecker Street coffeehouse in 1960. Theatrical experimentation complimented the Village music scene nicely, as even the smallest venues could now host a production. Only in this new creative world could a cramped, smoke-filled coffeehouse like Caffe Cino, at 31 Cornelia Street, become center stage for a new theatrical revolution.

If the art was nontraditional, so too were the venues. Two churches became important homes for alternative theater in the early 1960s and they remain so to this day. Judson Memorial Church, off Washington Square, may seem austere with its elegant Italianate bell tower, turned its meeting room into an off-off-Broadway stage in 1961. And, of course, St. Marks-in-the-Bowery, took a page from its own 1920s radical bohemian past to become home to the Poetry Project and Theater Genesis (performing sometimes sexually explicit plays in the churches parish hall). Above: A poster for Theater Genesis

But just as many pivotal and provocative voices of off-off-Broadway were developing further east, in an area of the Lower East Side heavily influenced by Greenwich Village counterculture idealism and referred to by the mid-60s as the East Village. The chief among these, Ellen Stewart’s mold-breaking La Mama Experimental Theatre, opened in 1961 and rejected most theatrical instincts, featuring only new plays in a stripped-down, almost barren theatrical space. Pictured above: Ellen Stewart in 1970. Picture courtesy TCG

By 1966, off-off-Broadway became a banquet of experimental ideas, spaces for gay, feminist and African-American playwrights and performers. In effect, the opposite of a certain ad agency, where creative flowering is hindered by the whims of client preference and the banality of subject.

The secrets of St. Mark’s Church in-the-Bowery, and uncovering the East Village footprint of Peter Stuyvesant

FOR YOUR CONSIDERATION Until May 21st, you can vote every day in the Partners In Preservation initiative, which will award grant money to certain New York cultural and historical sites among 40 nominees. Having trouble deciding which site to support? I’ll be featuring on a few select sites here on the blog, providing you with a window into their history and hopefully giving you many reasons to visit these places, long after this competition is done. Read about other candidates here.

PODCAST The church of St. Mark’s-in-the-Bowery is one of Manhattan’s most interesting and mysterious links to early New York history. This East Village church was built in 1799 atop the location of the original chapel of Peter Stuyvesant, New Amsterdam’s peg-legged director-general. His descendants — with the help of Alexander Hamilton and the architect of New York City Hall — built this new chapel with the intention of serving the local farming community of Bowery Village.

But in many ways, the more thrilling tales occur among the honeycomb of burial vaults underneath the church, the final resting place of vice presidents, mayors, and even Peter himself.

St. Mark’s reflected the changes that swept through Greenwich Village during the 20th century, with experimental and sometimes scandalous church activities, from hypnotism, modern dance and even a trippy foray into psychedelic Christian rock.

ALSO: Find out why you can never EVER go down into the vault of Peter Stuyvesant. And why is the church IN the Bowery, not ON the Bowery?

To get this week’s episode, simply download it for FREE from iTunes or other podcasting services, subscribe to our RSS feed or get it straight from our satellite site.

Or listen to it here:
The Bowery Boys: St. Mark’s In-The-Bowery

NOTE ABOUT THE NAME: The modern name of this historic structure is technically St. Mark’s Church In-The-Bowery. However most 18th-19th century sources drop the ‘church’ from the middle of the name. The hearty bust of Peter Stuyvesant in the courtyard calls it ‘Saint-Mark’s-in-the-Bowerie’.

Hyphens are liberally or reservedly applied based on the source. As we decided to spend a great deal of time talking about the old farm and the early years, we settled on ‘St. Mark’s in-the-Bowery’. But I even twisted myself around during recording and said ‘on-the-Bowery’ accidentally at least twice, so sorry for the confusion!

I’ll post some more notes on the show next week, some thank-yous, further information and some further sources to check out for more information.

Below: The residents of New Amsterdam beseech Peter Stuyvesant to surrender to the coming British forces in 1664. He is clearly not pleased. The official surrender actually took place at Stuyvesant’s farm house, two miles outside of town along the bouweij or Bowery road. Listen here for the real pronunciation of bouwerij.

The caption reads ‘The Residence of N.W. Stuyvesant’ which formerly stood in 8th Street, between 1st and 2nd Avenue‘, one property on the land estate of the Stuyvesants during the 18th century. (NYPL) I’ve seen this same illustration differently labeled, dated 1800 and called simply ‘the Bowery House’.

 St. Marks in 1865, rendered in an early stereoptic photograph. The church itself looks pretty much as it does today. But the surrounding churchyard would be radically transformed. (NYPL)

A real estate map, imprinted with the grid plan over the Stuyvesant property. You can see Stuyvesant Street at the bottom. The collected properties were also known as ‘Petersfield’ after a manor home of one of the Stuyvesant descendants. (NYPL)

The interpretive dancers of Dr William Norman Guthrie,  the Scottish clergyman who oversaw many radical changes to the standard St. Mark’s services.

An excerpt from the Mind Garage’s ‘Electric Liturgy‘, which was performed at St. Mark’s Church in 1969

Visit St. Mark’s website for a virtual tour of the St. Mark’s church yard.

  Disclosure: I have partnered up with Partners in Preservation as a blog ambassador to help spread the word and raise awareness of select historical sites throughout the tri-state area. Though I am compensated for my time, I have not been instructed to express any particular point of view. All opinions expressed here are strictly my own. And since writing about New York landmarks is kinda my thing anyway, I’m thrilled to share my love of these places!

Smoke a Peter Stuyvesant! New Amsterdam leader becomes a cigarette, the “international passport to smoking pleasure”

Oh, that Peter Stuyvesant. He was all about luxury, high class athletic sport and international travel. The Concorde! Monte Carlo! Caviar!

Less than three centuries after the iconic Dutch director-general of New Amsterdam died at his palatial farm in today’s East Village, his name was employed to sell a brand of stylish, premium cigarette, still enjoyed today by smokers in Australia, New Zealand, South Africa and other counties, most being places Peter Stuyvesant had no idea existed.

The cigarette was developed by a German company in the 1950s and soon became associated with an international sensibility due to its ‘American blend’ of various tobaccos from different countries. “The smell of the large far world: Peter Stuyvesant” went the slogan in 1958. It was test marketed in New York in 1957. Stuyvesant was not the only Dutch historical figure to make his cigarette debut that year; Rembrandt cigarettes also hit the streets of New York that year.

“Stuyvesant people having fun!” went the jingle, accompanied by rigorous activity that might prove challenging for those enjoying one too many of their advertised product:

By the 1980s, the Peter Stuyvesant cigarette was advertised as a high adventure, Donald Trump-like symbol of masculinity and wealth, trying to closely align with upper class leisure. In London, during the 1980s, the cigarette company even sponsored the Peter Stuyvesant Pops in London. In 2003, the cigarette was even bought by a British company, which would have disturbed the actual Peter Stuyvesant to no end.

The company even experimented with Peter Stuyvesant travel agencies in some places, clever ways to advertise their cigarettes in places with strict advertising laws.

The cigarette embodied the American ideal, a distillation of glamour, capitalism and excess, ‘further testimony to the adoption by European of American dreams’, according to author Alexander Stephan.  “Feel the Big Apple beat!” went this promotion in 1985. “It’s fun! It’s fabulous! It’s fast!”

Meanwhile, over in Brooklyn, the neighborhood which bore the Stuyvesant name (Bedford-Stuyvesant) was hardly tasting the fruits of prosperity advertised in Stuyvesant commercials half a world away. And it was hardly Polos and champagne in the East Village, the neighborhood which developed from Stuyvesant’s old farm to become the gritty backdrop for 1980s art and punk music.

Not that Stuyvesant cigarette executives turned their backs to the promotional opportunities provided by the fight for freedom and human rights. In 1989, employees in ‘Come Together’ shirts distributed Peter Stuyvesant cigarettes to East Berliners on their way to the vote in the election that would unite the former Soviet sector with West Berlin.

Here’s an older ad for you German speakers!

Tomorrow, the Bowery Boys will return to the world of Peter Stuyvesant in our newest podcast.

 Image at top courtesy Museum Victoria