Lifestyle
'The Honeymooners' actor Joyce Randolph dies at 99
Joyce Randolph, who played Trixie on the TV series The Honeymooners, on Nov. 24, 1990, in New York. Randolph has died at age 99.
Richard Drew/AP
hide caption
toggle caption
Richard Drew/AP
Joyce Randolph, who played Trixie on the TV series The Honeymooners, on Nov. 24, 1990, in New York. Randolph has died at age 99.
Richard Drew/AP
NEW YORK — Joyce Randolph, a veteran stage and television actress whose role as the savvy Trixie Norton on The Honeymooners provided the perfect foil to her dimwitted TV husband, has died. She was 99.
Randolph died of natural causes Saturday night at her home on the Upper West Side of Manhattan, her son Randolph Charles told The Associated Press Sunday.
She was the last surviving main character of the beloved comedy from television’s golden age of the 1950s.
The Honeymooners was an affectionate look at Brooklyn tenement life, based in part on star Jackie Gleason’s childhood. Gleason played the blustering bus driver Ralph Kramden. Audrey Meadows was his wisecracking, strong-willed wife Alice, and Art Carney the cheerful sewer worker Ed Norton. Alice and Trixie often found themselves commiserating over their husbands’ various follies and mishaps, whether unknowingly marketing dogfood as a popular snack or trying in vain to resist a rent hike, or freezing in the winter as their heat is shut off.
Randolph would later cite a handful of favorite episodes, including one in which Ed is sleepwalking.
“And Carney calls out, ‘Thelma?!’ He never knew his wife’s real name,” she later told the Television Academy Foundation.
Originating in 1950 as a recurring skit on Gleason’s variety show, Cavalcade of Stars, The Honeymooners still ranks among the all-time favorites of television comedy. The show grew in popularity after Gleason switched networks with The Jackie Gleason Show. Later, for one season in 1955-56, it became a full-fledged series.
Those 39 episodes became a staple of syndicated programming aired all over the country and beyond.
In an interview with The New York Times in January 2007, Randolph said she received no compensation in residuals for those 39 episodes. She said she finally began getting royalties with the discovery of “lost” episodes from the variety hours.
After five years as a member of Gleason’s on-the-air repertory company, Randolph virtually retired, opting to focus full-time on marriage and motherhood.
“I didn’t miss a thing by not working all the time,” she said. “I didn’t want a nanny raising (my) wonderful son.”
But decades after leaving the show, Randolph still had many admirers and received dozens of letters a week. She was a regular into her 80s at the downstairs bar at Sardi’s, where she liked to sip her favorite White Cadillac concoction — Dewar’s and milk — and chat with patrons who recognized her from a portrait of the sitcom’s four characters over the bar.
Randolph said the show’s impact on television viewers didn’t dawn on her until the early 1980s.
“One year while (my son) was in college at Yale, he came home and said, ‘Did you know that guys and girls come up to me and ask, ‘Is your mom really Trixie?’ ” she told The San Antonio Express in 2000. “I guess he hadn’t paid much attention before then.”
Earlier, she had lamented that playing Trixie limited her career.
“For years after that role, directors would say: ‘No, we can’t use her. She’s too well-known as Trixie,’” Randolph told the Orlando Sentinel in 1993.
Gleason died in 1987 at age 71, followed by Meadows in 1996 and Carney in 2003. Gleason had revived The Honeymooners in the 1960s, with Jane Kean as Trixie.
Randolph was born Joyce Sirola in Detroit in 1924, and was around 19 when she joined a road company of Stage Door. From there she went to New York and performed in a number of Broadway shows.
In the late 1940s and early 1950s, she was seen often on TV, appearing with such stars as Eddie Cantor, Dean Martin and Jerry Lewis, Danny Thomas and Fred Allen.
Randolph met Gleason for the first time when she did a Clorets commercial on Cavalcade of Stars, and The Great One took a liking to her; she didn’t even have an agent at the time.
Randolph spent her retirement going to Broadway openings and fundraisers, being active with the U.S.O. and visiting other favorite Manhattan haunts, among them Angus, Chez Josephine and the Lambs Club.
Her husband, Richard Lincoln, a wealthy marketing executive who died in 1997, served as president at the Lambs, a theatrical club, and she reigned as “first lady.” They had one son, Charles.
Sunday Puzzle
NPR
hide caption
toggle caption
NPR
On-air challenge
I’m going to give you two five-letter words. Add the same two letters at the end of the first one and the start of the second one, in each case to complete a familiar seven-letter word.
Ex. Later Ready –> LATERAL/ALREADY
1. Habit Tempt
2. Laten Press
3. Blank Ching
4. Since Venue
5. Shack Groom
6. Surge Stage
Last week’s challenge
Last week’s challenge came from Rawson Sheinberg. of Plymouth, Mich. Think of a U.S. city with a two-word name. Add a letter to the first word, without rearranging letters, to name a country. Then, without adding a letter, rearrange the letters of the second word to name another country. What places are these?
Answer: Los Angeles –> Laos, Senegal
Winner
Elaine Neel of Derby, Kansas.
This week’s challenge
Next weekend will be the 186th convention of the National Puzzler League, in Bloomington, Ind., which I’ll be attending as always. Two other people who will be there are Henri Picciotto and Joshua Kosman, who created this week’s challenge. Name two words that are opposites. They share a single letter. Remove that shared letter from each word, put a hyphen between the two starting words, and you’ll get a term you sometimes see in food ads. What are the two words?
If you know the answer to the challenge, submit it here by Thursday, July 9 at 3 p.m. ET. Listeners whose answers are selected win a chance to play the on-air puzzle. Important: include a phone number where we can reach you.
An illustration of the Boston Tea Party, when colonists dumped British East India Company tea into the harbor on Dec. 16, 1773. Some accounts say this marked a pivotal moment when Americans started loving coffee. But one historian says Americans were drinking lots of coffee before then.
Hulton Archive/Getty Images
hide caption
toggle caption
Hulton Archive/Getty Images
A consequential act of defiance secured tea’s place as perhaps the most iconic beverage of America’s colonial era.
The Boston Tea Party became an essential ingredient in the recipe for revolution in the following years.
But tea wasn’t the only hot beverage with a prominent role in America’s fight for independence.
Coffee was an important part of American culture from the start. And coffeehouses were essential, too — serving as hubs for brewing ideas of independence.
As the United States celebrates 250 years, here’s what to know about America’s early history of coffee.
Colonists were drinking coffee long before the United States existed
Europeans brought coffee with them when they came to America.
“The first documented example of a mortar and pestle used to grind coffee beans was on the Mayflower” in 1620, says historian Michelle Craig McDonald, the author of Coffee Nation: How One Commodity Transformed the Early United States.
“The fact that coffee was present so early is not surprising if you think about it,” McDonald says. “A number of those who were on the Mayflower came to North America from Amsterdam, which was a major coffee trading center in Western Europe by the 17th century.”
The first coffeehouse in the colonies opened in 1676 in Boston, a century before the U.S. declared independence, she says. Some taverns sold coffee even earlier.
The Boston Tea Party probably wasn’t the dramatic turning point toward coffee that some claim
On the night of Dec. 16, 1773, disgruntled colonists boarded three ships moored in Boston Harbor and threw overboard more than 92,000 pounds of tea owned by the British East India Company.
Tensions had been building between the Crown and the colonies over the previous decade, as Britain tried to levy taxes on its colonies to recoup war debts.
The Boston Tea Party protest was targeted at the British government’s passing of the Tea Act in 1773, which granted the East India Company a monopoly over tea sales in the colonies. While the British had removed some unpopular taxes in the preceding years, they left tea taxes in place. Colonial merchants were especially upset that the act allowed the East India Company to undercut their tea business.
To build solidarity for their cause of sovereignty, some patriots called on colonialists to swear off tea in favor of coffee. It’s why many histories point to the Boston Tea Party as a turning point when Americans switched from mostly drinking tea to mostly coffee. The anti-tea sentiment was immortalized in a founding father’s now-famous letter.
In July 1774, John Adams (before he became the second U.S. president) wrote to his wife Abigail, recounting an incident during his travels. After a long day, he asked the proprietor of the house where he was lodging for a cup of tea, provided it was smuggled and free of British taxes.
” ‘No sir, said she, we have renounced all Tea in this Place. I cant make Tea, but I’le make you Coffee.’ Accordingly I have drank Coffee every Afternoon since, and have borne it very well. Tea must be universally renounced. I must be weaned, and the sooner, the better,” Adams wrote.
Despite John Adams claiming a newfound patriotic duty to appreciate coffee, McDonald says colonists had been drinking lots of coffee all along.
She studied advertisements from the 1760s and ’70s to estimate how many shops sold coffee versus tea. Even before the Boston Tea Party, she says, “coffee is definitely more broadly available than tea is.”
A big reason? It was cheaper. “Its price again per pound is significantly less, which tells you about its availability, its accessibility to drinkers.”
Historians say it’s hard to definitively compare tea with coffee consumption, though, as official records from before America gained independence were inconsistent.
And smuggling was rampant, making official records even less reliable.
“There is a vast amount of smuggling,” says Joyce Chaplin, a professor of early American history at Harvard University. “So they’re not paying formal duties on tea that they get from the Dutch. They’re probably not paying formal duties on coffee from the French Caribbean.”
And Chaplin notes that people who loudly proclaimed a new appreciation for coffee over tea weren’t always doing what they said. It could have been political pandering. “I do not drink tea that comes via the East India Company,” she posits someone of the era saying. “But, you know, other sources are fine. Ditto for the coffee.”
Coffeehouses were a hub for revolutionary ideas
A coffeepot with cover, circa 1795. It has an American eagle motif, made in China for the American market. Coffee was part of a growing trend of globalization in the colonial era.
Heritage Art/Heritage Images via Getty Images
hide caption
toggle caption
Heritage Art/Heritage Images via Getty Images
In the colonial era, coffeehouses were hotbeds for seditious thought — where people planned acts of revolution.
“Coffeehouses are kind of famous for being places where people think and plot things,” says Mark Pendergrast, author of Uncommon Grounds: The History of Coffee and How It Transformed Our World.
A coffeehouse called the Green Dragon served as one of the locations for planning the Boston Tea Party. Years earlier, the Old London Coffeehouse in Philadelphia was a meeting place for strategizing responses to another British tax, the Stamp Act of 1765.
In Britain, coffeehouses were nicknamed “penny universities,” Pendergrast says: “because for a penny you could go and learn a whole lot by sitting around in a coffeehouse and discussing everything.” The same attitude traveled across the Atlantic.
Early American coffeehouses would commonly have city business directories, libraries of newspapers and currency exchange information. People could get maritime insurance there or buy things at auction.
“There’s a reason why coffeehouses become places of colonial protest … in the 1760s, in the 1770s, and it’s because it is the place where traders and merchants tended to gather,” historian McDonald says. “That’s where they heard about the economics of the day.”
Taverns were more likely than coffeehouses to have rooms for rent and stables for travelers’ horses. They were also more likely to have food.
Interestingly enough, coffeehouses could serve alcohol and taverns could serve coffee.
But the vibes at each were different. While women and men could “riotously drink together” in taverns, coffeehouses often didn’t allow women, according to Chaplin of Harvard.
“The sense was the coffeehouse was the place where you had a clear head — to argue about politics, to find out what was going on in the business world, to cut a business deal,” she says. “Whereas taverns were places where, in a sense, you refueled.”
Still, she says, the lines between the two “weren’t completely clear.”
The cost of America’s revolutionary drink
Coffee (and tea for that matter) was part of a growing globalization of trade around this time.
Much of the coffee in the colonies was grown in the Caribbean, while tea came from China.
Supply was up and coffee was easier than ever to drink. “Trade and frankly, imperialism, are making it possible for … colonial products to be produced and transferred to other parts of the world in greater and greater quantities,” says Chaplin.
As a result, by the time of the American Revolution, both coffee and tea were in reach for many common people. “They’re both becoming affordable luxuries,” Chaplin says.
Fancy coffee and tea paraphernalia were also part of this increasingly global market. Middle and upper-class people would have wanted special implements for drinking these beverages and a place to drink it. That meant they needed wood for coffee tables, silver for coffeepots, and porcelain for teapots.
“These two beverages are encouraging people to consume all kinds of new stuff,” says Chaplin. “The mahogany that comes out of the Caribbean, the china coming out of China, silver that is mined principally in South and Central America and processed in a lot of the parts of the world.”
There’s a dark side to coffee’s history, too. The plantations that supplied the crop ran on the labor of enslaved people. By 1790, half of the world’s coffee was being grown in the French colony of Saint-Domingue, in what is today Haiti, Pendergrast says, where slaves were routinely mistreated, raped and murdered.
The Declaration of Independence, signed in 1776, is infamous for a contradiction. It proclaimed that “all men are created equal,” but failed to acknowledge the hundreds of thousands of enslaved people living in America at the time.
Coffee carried a similar contradiction. The beverage that fueled conversations that inspired America’s fight for independence — centered on the ideals of life, liberty and the pursuit of happiness — depended on enslavement.
“Coffee had this paradoxical effect, that it did promote revolutionary thought,” Pendergrast says. “But it was also grown by slaves.”
Just in time for a contentious 250th anniversary of the United States of America, historian David S. Reynolds’ latest book, Two Ships, helps us realize that any country that couldn’t agree on its own origin story is destined for divisive times.
Two Ships is about the complicated, conjoined legacy of the landings of the Mayflower, which carried the Pilgrims to Plymouth, Mass., in 1620, and the White Lion, which arrived in Jamestown a year earlier, bringing the first enslaved Africans to Virginia.
As Reynolds demonstrates, it’s not so much the facts of these two voyages, as it is the meanings ascribed to them, that made them such a powerful metaphor for two conflicting visions of American identity.
To simplify, the Mayflower’s passengers were separatist Puritans, dissenters to the reign of the English king, James I. As the United States developed, the Mayflower was credited with carrying the seeds of a radical democracy to the New World, one in which all men (in theory, at least) were equal before God.
In contrast, the European settlers of Jamestown were Royalists, also known as Cavaliers. Loyal to the monarchy, they believed in a strict hierarchy.
But the meaning of the images of the two ships shifted depended on who was invoking them and when. Not surprisingly, the metaphor was deployed most vigorously during the Civil War. In abolitionist speeches and writings, the White Lion or the “Slave-Ship,” as it was commonly called, was condemned for infecting America with the “plague-spot” of slavery.
Reynolds says that Frederick Douglass resorted to the “two ships” metaphor frequently, while Lincoln avoided it, hoping to preserve a unified ship of state. Meanwhile, Southern descendants of Cavaliers invoked the Mayflower to emphasize the intolerance and “cruel, persecuting” character of the Puritans. In a comment that resonates for our own times, Reynolds says:
It didn’t matter to the South that … by the mid-nineteenth century, the North had become a kaleidoscope of religious denominations, …, few of which resembled the faith of the Plymouth colonists. Distortion is intrinsic to cultural memory, especially when amplified by sectional or political bias. For Southerners, the Mayflower had brought Puritanism, which had yielded fanatical movements like abolitionism, now a dire threat to the Union.
In a brief-but-fascinating digression into the unpredictable power of literary fiction, Reynolds observes that the South’s fondness for Nathaniel Hawthorne’s anti-Puritan novel, The Scarlet Letter, and, even more, for the medieval historical romances of Sir Walter Scott, bolstered its nostalgia for a largely-imagined feudal society.
Reynolds quotes the always-quotable Mark Twain, no fan of Scott’s, as saying that Scott “did measureless harm; more real and lasting harm, perhaps, than any other individual that ever wrote …”
Two Ships is a dazzling survey of some three centuries of American history through a close reading of a metaphor. By the 1890s, Reynolds says, the interpretive tide had turned again: “Southern and Northern whites, feeling threatened by people of color and by an array of European immigrants, were retreating to a cocoon of racial solidarity that Mayflower celebrations helped reinforce.”
By the later-20th century, the image of the Mayflower was depoliticized and commercialized into Pilgrim hats and Black Friday sales. The powerful metaphor of the two ships receded into the mist.
Seven years ago, however, the 1619 Project piloted the White Lion — “The Slave-Ship” — back into view and anchored it at the center of debates about slavery’s place in the national story. The 1619 Project has been faulted for its historiography, and it does lie outside of the chronological boundaries of Reynolds’ book; still, it seems too momentous a reappearance of the White Lion not to at least acknowledge in this book.
That criticism noted, I think reading Two Ships would be an excellent way to observe this particular Fourth of July. It’s wise for all of us to have a more informed awareness of how Americans have understood, misunderstood and, often, flattened each other into stereotypes. Or, as Ernest Hemingway, one of the Mayflower Pilgrims’ more cynical descendants, might say in response to that sentiment: “Isn’t it pretty to think so?”
-
New Mexico3 minutes agoN.M. search and rescue teams face fewer missions despite increase in calls
-
North Carolina6 minutes agoPolice: Man shot dead, juvenile injured in Fayetteville neighborhood
-
North Dakota11 minutes agoCole Reschny, Carson Carels talk North Dakota at Flames camp
-
Ohio18 minutes agoOhio State Buckeyes Present Tough Offensive Challenge for USC Trojans
-
Oklahoma21 minutes agoWill Oklahoma Be Able to Replicate Febechi Nwaiwu’s Leadership on Offensive Line?
-
Oregon26 minutes agoWe’re burning daylight! Oregon will lose about 50 minute of daytime by the end of July
-
Pennsylvania33 minutes agoPennsylvania’s Lush Pittsburgh Suburb Has Green Spaces, Local Restaurants, And Quaint Charm – Islands
-
Rhode Island36 minutes ago‘Taylor Swift tax’ goes into effect in Rhode Island
