Real Music in the Chicago Defender

The Chicago Defender was one of the most important newspapers of its time.  The first black newspaper to have a circulation of over 100,000 copies1, the Defender was read all throughout Chicago and the South.  In addition, almost two thirds of its readers lived outside of Chicago.  Within the Defender was a column written by David Peyton called “The Musical Bunch” which wasn’t as much aimed at the consumer as much as it was the musician.  Peyton would encourage “…his readers, whom he referred to as “the Musical Bunch,” to practice their instruments, attend engagements, arrive punctually for gigs, perform well, and above all to behave in a professional manner” (Waits 2013) 2.

While Peyton was supportive of black musicians, he was derisive towards jazz as a genre.  While he was glad that playing jazz was a means for black musicians to be successful, he wrote in 1927 that jazz did little to supplement musicians from an artistic standpoint3.  To him, jazz was raucous and illegitimate; full of “incorrect fingerings”. This perspective is echoed in Anne Faulkner’s article, “Does Jazz Put the Sin in Syncopation”, where she describes jazz as a destructive influence on American popular music.  Similar to Faulkner, Peyton makes a distinction between orchestrated jazz and the kind found in bars.  Both found the latter to be, in Peyton’s words, “barbaric, discordant, wild, shrieky music” that tainted otherwise talented musicians.

While Peyton denied the merit of jazz, what he could not deny was its overwhelming popularity.  Even this concession, however, was filled with lament.  Further in his July, 1927 edition of “The Musical Bunch”, Peyton discusses how jazz has expanded throughout the American and international sphere, but he applauds the “high calibre” Europeans that would rather import American jazz than learn the tradition themselves.  Peyton, who was a pianist and orchestra leader at the time, also mentioned that he would only play jazz briefly upon request due to its popularity.

While it is easy to write of people like Anne Faulkner as fearful racists, it was curious to see that a black musician would so aggressively deride jazz.  He wanted for black musicians to be successful in the music business, but only under the Western musical canon, which he believed to be uniquely refined and technical.  Jazz, to him, a means to bread on the table, not real music.

1“The Chicago Defender.” n.d. www.pbs.org. Accessed November 8, 2023. http://www.pbs.org/blackpress/news_bios/defender.html#:~:text=The%20Chicago%20Defender%20was%20the.

2Waits, Sarah A., “”Listen to the Wild Discord”: Jazz in the Chicago Defender and the Louisiana Weekly, 1925-1929″ (2013). University of New Orleans Theses and Dissertations. 1676. https://scholarworks.uno.edu/td/1676

3Peyton, Dave. “THE MUSICAL BUNCH: WHAT JAZZ HAS DONE.” The Chicago Defender (National Edition) (1921-1967), Jul 16, 1927. https://www.proquest.com/historical-newspapers/musical-bunch/docview/492206986/se-2.

Works Cited

“The Chicago Defender.” n.d. www.pbs.org. Accessed November 8, 2023. http://www.pbs.org/blackpress/news_bios/defender.html#:~:text=The%20Chicago%20Defender%20was%20the.

Waits, Sarah A., “”Listen to the Wild Discord”: Jazz in the Chicago Defender and the Louisiana Weekly, 1925-1929″ (2013). University of New Orleans Theses and Dissertations. 1676. https://scholarworks.uno.edu/td/1676

Walser, Robert. 2015. Keeping Time : Readings in Jazz History. New York: Oxford University Press.

Gershwin on Jazz

In the last century, George Gershwin and his works have become as American as apple pie.  Even though he was already a prolific pianist in New York at this time, he released his first published work: “When You Want ’Em You Can’t Get ’Em” in 1916.  Following this release, he began to enter the Broadway scene, writing for many shows from 1920-24.  His most famous work, Rhapsody in Blue, which many still consider jazz today, was partially unfinished when he premiered in February of 1924. Consequently, Gershwin improvised much of the piano solo during the performance, and conductor Paul Whiteman had to rely on a nod from Gershwin to cue the orchestra at the end of the solo1.

Jazz’s cultural position in the early 1920s was in constant flux.  Its naysayers argued that it was a temporary fad with no real compositional basis, while others argued that it was the future of America’s musical identity.  In his 1926 article in Singing magazine, George Gershwin posits a refreshing view of the genre where he answers the question “Does Jazz Belong to Art”2 with a surprising amount of foresight.  He opens his article by declaring “No student…can afford any longer to ignore jazz music or to sniff at it as a thing of low estate and of negative cultural value” (Wyatt 94).  Despite how it may sound, Gershwin wasn’t interested in being the face of jazz advocacy, more so he wanted American listeners to understand the genre as American.  He desired to jazz to be studied not as only popular music, but as a serious art music genre.  In an editorial found in Musical America, a writer argued that jazz’s ” natural place is scarcely in the concert room…”3, but today’s Jazz at Lincoln Center would beg to differ.

But if you take the best of our modern serious jazz music and study it, you can come to only one conclusion-that it is, in the words of Madame d’Alvarez: “America’s greatest contribution to the musical art.” – George Gershwin (Wyatt 95)

Gershwin would attribute the attitude in the aforementioned editorial as troglodytic; shunning the new and worshipping the old.  At the time, jazz was a burgeoning genre that was shunned in part due to racism, but also due to a desperate desire to preserve the status quo.  As Gershwin highlights in his correspondence, many of those that condemned jazz hardly knew anything about the genre: “To condemn jazz, for example, because there is much bad jazz in the world, is as absurd as to condemn all music because bad music exists” (Wyatt 95).  There is much jazz in the world.  “Jazz is simple, complex, relaxed, and intense.  There is a style of jazz which sounds like European classical music…there is a style of jazz that sounds like Latin American Music…there is a style of jazz which sounds like East Indian classical music” (Taylor 21)4.  There are styles of jazz which sound like various other kinds of music heard in this country and elsewhere in the world.  Gershwin believed that Jazz at its best provides a new field of mastery for classically trained musicians.  Its intense rhythmic focus, along with an emphasis on improvisation provides any classical musician with valuable skills that will only supplement their technique.

1The Editors of Encyclopedia Britannica. 2019. “George Gershwin | Biography, Songs, & Facts.” In Encyclopædia Britannica. https://www.britannica.com/biography/George-Gershwin.

2Wyatt, Robert, and John Andrew Johnson. 2010. The George Gershwin Reader. Oxford: Oxford Univ. Press.

3Dupree, Mary Herron. “‘Jazz,’ the Critics, and American Art Music in the 1920s.” American Music 4, no. 3 (1986): 287–301. https://doi.org/10.2307/3051611.

4William “Billy” Taylor. “Jazz: America’s Classical Music.” The Black Perspective in Music 14, no. 1 (1986): 21–25. https://doi.org/10.2307/1214726.

 

Works Cited

The Editors of Encyclopedia Britannica. 2019. “George Gershwin | Biography, Songs, & Facts.” In Encyclopædia Britannica. https://www.britannica.com/biography/George-Gershwin.

Wyatt, Robert, and John Andrew Johnson. 2010. The George Gershwin Reader. Oxford: Oxford Univ. Press.

Dupree, Mary Herron. “‘Jazz,’ the Critics, and American Art Music in the 1920s.” American Music 4, no. 3 (1986): 287–301. https://doi.org/10.2307/3051611.

William “Billy” Taylor. “Jazz: America’s Classical Music.” The Black Perspective in Music 14, no. 1 (1986): 21–25. https://doi.org/10.2307/1214726.

“George Gershwin: 15 Facts about the Great Composer.” n.d. Classic FM. https://www.classicfm.com/composers/gershwin/guides/gershwin-facts/.

Music as a Means of Oppression

Music is often touted as a vehicle for social justice; a means of liberation, but it can just as easily be utilized as a means of control and oppression.  Modern popular music has often aimed to push against the status quo, from Buffalo Springfield’s “For What It’s Worth” to Public Enemy’s “Fight the Power”, but from an educational standpoint, there is power in deciding what music is studied and what is omitted.

This power is primely exhibited in the curriculum of the Carlisle Indian School.  Opened in 1879, the Carlisle Indian Industrial School in Carlisle, Pennsylvania, was the first boarding school for Native American children to be both funded and ran by the U.S. government1.  Its doors were open for nearly 40 years and saw over 1,000 students enter and graduate.  The term “boarding school” is almost comical to use, as the main objective of the school was the forced cultural erasure and assimilation of Native students.

Carlisle Indian Industrial School. 1915. Catalogue and synopsis of courses, United States Indian School, Carlisle, Pennsylvania. Carlisle: Carlisle Indian Press. Available through: Adam Matthew, Marlborough, American Indian Histories and Cultures, http://www.aihc.amdigital.co.uk/Documents/Details/Ayer_389_C2_C2_1915 [Accessed October 25, 2023].

Seen above is an excerpt from the course catalogue of the Carlisle school.  The language parades the importance of music in regards to the development of students, upon further reading, it is abundantly clear what kind of music they are referring to: American music.  To the administration, and by extension the American government, Native music was seen as illegitimate.  Students instead were to sing in choir, play in the band, or play in the orchestra.  American music, in this scenario, was used as a means of cultural cleansing; of oppression.

The National Archives. US, Indian Census Rolls, 1885-1940. 1967. Courtesy of Native American Archives. https://www.fold3.com/image/216096302/1924?terms=schools,boarding,united,america,states,school

This form of indoctrination highlights how the powers that be are able to exert control by deciding what is music and what isn’t, or what is high art art and what isn’t.  As Cloonan and Johnson argue in “Killing Me Softly with His Song”, “Every time we applaud the deployment of music as a way of articulating physical, cognitive and cultural territory, we are also applauding the potential or actual displacement or even destruction of other identities”2.

1Carlisle Indian School Project. n.d. “Carlisle Indian School Project | Richard Henry Pratt Carlisle Indian School.” Carlisle Indian School Project. https://carlisleindianschoolproject.com/past/.

2Cloonan, Martin, and Bruce Johnson. “Killing Me Softly with His Song: an Initial Investigation into the Use of Popular Music as a Tool of Oppression.” Popular Music 21, no. 1 (2002): 27–39. doi:10.1017/S0261143002002027.

 

Works Cited

Carlisle Indian Industrial School. 1915. Catalogue and synopsis of courses, United States Indian School, Carlisle, Pennsylvania. Carlisle: Carlisle Indian Press. Available through: Adam Matthew, Marlborough, American Indian Histories and Cultures, http://www.aihc.amdigital.co.uk/Documents/Details/Ayer_389_C2_C2_1915 [Accessed October 25, 2023].

Carlisle Indian School Project. n.d. “Carlisle Indian School Project | Richard Henry Pratt Carlisle Indian School.” Carlisle Indian School Project. https://carlisleindianschoolproject.com/past/.

The National Archives. US, Indian Census Rolls, 1885-1940. 1967. Courtesy of Native American Archives. https://www.fold3.com/image/216096302/1924?terms=schools,boarding,united,america,states,school

Cloonan, Martin, and Bruce Johnson. “Killing Me Softly with His Song: an Initial Investigation into the Use of Popular Music as a Tool of Oppression.” Popular Music 21, no. 1 (2002): 27–39. doi:10.1017/S0261143002002027.

 

Ferdinand “Jelly Roll” Morton and the Power of Notation

“Jelly Roll Morton.” 2019. Rock & Roll Hall of Fame. 2019. https://www.rockhall.com/inductees/jelly-roll-morton. ‌

Often referred to as one of the “fathers of jazz”, Ferdinand “Jelly Roll” Morton was one of the pioneering faces of jazz to come in the early 20th century.  Born in 1890 in New Orleans, Jelly Roll was at the forefront of the burgeoning genre of jazz.  By age 10, he was playing in bordellos blending ragtime, minstrel music, and dance rhythms: the basis of jazz1
.  When he left New Orleans to travel the country as a musician, he often credited himself with the creation of jazz.  While this claim was, and still is, disputed by many, it is impossible to deny that his tune, “Original Jelly Roll Blues”, was the first published jazz work.

“IN Harmony: Sheet Music from Indiana.” n.d. Webapp1.Dlib.indiana.edu. Accessed October 12, 2023. https://webapp1.dlib.indiana.edu/metsnav/inharmony/navigate.do?oid=https://fedora.dlib.indiana.edu/fedora/get/iudl:384651/METADATA&pn=3&size=screen. ‌Accessed via Sheet Music Consortium

Morton was far from the first to play and perform jazz, but publishing a work gave his claim serious credibility.  To notate something is to is legitimize it, and that is exactly what Morton did.  Many people of the time, especially white people, drew clear distinctions between jazz and classical music, high and low art, by the basis of their notation.  To them, jazz was disorganized and sloppy when compared to the precise scores of orchestral works.

So notation legitimizes, but is it always in the best interest of the music? Is something lost? In Morton’s score of The Jelly Roll Blues, he consistently uses dotted sixteenth notes tied to eighth notes to allude to a swing feel, but if a musician read the ink as-is, it would still be lacking.  A true swing feel is subjective, and nearly impossible to fully quantify.  By being forced to notate jazz, one “establishes the objectification of subjectivity”2.

In class, we’ve discussed the difficulty of transcribing some genres from Native music to Appalachian folk music.  In his article, “Country Music and the Souls of White Folk”, we see the impossibility of accurately transcribing Tommy Johnson’s “Cool Drink of Water Blues” 3.  The 32nd notes and triplet rhythms in the transcription surely wasn’t the true rhythm of the song, but it was the only way to quantify and notate it.  While notation helps the legitimization and dissemination of music to the masses, it may not always be necessary.  For oral/aural traditions, notation and transcription removes an irreplaceable essence of the music.

1“Jelly Roll Morton – Songs, Music & Facts.” 2021. Biography. April 27, 2021. https://www.biography.com/musicians/jelly-roll-morton.‌

2Marian-Bălaşa, Marin. “Who Actually Needs Transcription? Notes on the Modern Rise of a Method and the Postmodern Fall of an Ideology.” The World of Music 47, no. 2 (2005): 5–29. http://www.jstor.org/stable/41699643.

3Nunn, Erich. 2015. Sounding the Color Line : Music and Race in the Southern Imagination. Athens ; London: The University Of Georgia Press.

 

Works Cited 

“Jelly Roll Morton.” 2019. Rock & Roll Hall of Fame. 2019. https://www.rockhall.com/inductees/jelly-roll-morton. ‌

“IN Harmony: Sheet Music from Indiana.” n.d. Webapp1.Dlib.indiana.edu. Accessed October 12, 2023. https://webapp1.dlib.indiana.edu/metsnav/inharmony/navigate.do?oid=https://fedora.dlib.indiana.edu/fedora/get/iudl:384651/METADATA&pn=3&size=screen. ‌Accessed via Sheet Music Consortium

“Jelly Roll Morton – Songs, Music & Facts.” 2021. Biography. April 27, 2021. https://www.biography.com/musicians/jelly-roll-morton.‌

Marian-Bălaşa, Marin. “Who Actually Needs Transcription? Notes on the Modern Rise of a Method and the Postmodern Fall of an Ideology.” The World of Music 47, no. 2 (2005): 5–29. http://www.jstor.org/stable/41699643.

Nunn, Erich. 2015. Sounding the Color Line : Music and Race in the Southern Imagination. Athens ; London: The University Of Georgia Press.

Minstrel Shows: An American Institution

 

Rossiter, Harold. 1921. How to Put on a Minstrel Show. ‌

From the late 19th century throughout the early 20th century, minstrel shows were as American as apple pie.  In his 1921 book, How to Put on a Minstrel Show, Harold Rossiter provides a standardized and systematic approach to organizing a Minstrel show, which only alludes to its popularity in the American eye.  Minstrel shows were such an institution that there was an established process to conducting one, from rehearsals to advertising.  Rossiter discusses the canon of minstrel songs, and how to create a set list of songs to include.  To further the notion of how dominant minstrel shows were in the sphere of American entertainment, he also recommends that organizers should treat minstrel shows much like a carnival: “I might add that a Minstrel Show that is ‘billed like a circus’ will nearly always be successful” (23)1.  The fact that minstrel shows were so widespread that they necessitated common procedures cannot go understated.

Rossiter, Harold. 1921. How to Put on a Minstrel Show.

Rachel Sussman argues in “The Carnavalizing of Race” that this popularity stems from minstrel shows giving white people an escape from the pomp and circumstance of 19th century society.  At these shows, white people were able to indulge their prejudices and biases with reckless abandon.  The minstrel show “…was the predecessor to the broadway musical…”, and was considered American theater in the 19th and 20th centuries.  Many even lovingly referred to it as  “American National Opera” (80)2.  Racism was so central to the American identity that professing black inferiority could go as far as to be considered a thespian art.  The American entertainment industry has continued to keep the black caricature in our cultural memory from Looney Tunes to Madea.

1Rossiter, Harold. 1921. How to Put on a Minstrel Show.

2Sussman, Rachel. “The Carnavalizing of Race.” Etnofoor 14, no. 2 (2001): 79–88. http://www.jstor.org/stable/25758014.

 

Works Cited

Rossiter, Harold. 1921. How to Put on a Minstrel Show.

Sussman, Rachel. “The Carnavalizing of Race.” Etnofoor 14, no. 2 (2001): 79–88. http://www.jstor.org/stable/25758014.

Rose, Steve. 2018. “Tyler Perry: The Creator of a Racial Stereotype or the Greatest Indie Film-Maker of All Time?” The Guardian. The Guardian. November 12, 2018. https://www.theguardian.com/film/2018/nov/12/tyler-perry-madea-creator-of-a-racial-stereotype-or-the-greatest-indie-film-maker-ever.

How the Empress of the Blues Became a Commodity

Smith, Bessie, Lovie Austin, Don Redman, Fletcher Henderson, and Lovie Austin. Chicago Bound Blues. 1923. Audio. https://www.loc.gov/item/jukebox-672304/.

Bessie Smith was born in 1894 or 1895 in Chattanooga, Tennessee.  One of seven siblings in a poor household, Bessie came from the humblest of beginnings possible.  From a young age, Smith worked as a street performer, much to her older sister’s chagrin, and in 1912, she began to play more public shows which resulted in her being noticed by blues legend Ma Rainey1.  Rainey mentored Smith, and eventually Smith was playing shows with herself as the star of the night.

In 1923, Smith was signed to Columbia Records during a time where “race music” or music by Black artists for Black singers was an incredibly an incredibly lucrative side of the music industry.  While “race music” artists were given a degree of creative freedom in the musical process, they were often underpaid as it was the record label executives that were making the real money.  Black voices and experiences became a commodity that could be sold to White and Black listeners alike.

Advertisement from The Chicago Defender, from “Extra! Chicago Defender Race Records Ads Show South from Afar” by Mark K. Dolan

Many of these ads would co-opt Black vernacular and “spoke through minstrel stereotypes, in part echoing the tent-show venues where performers such as Rainey toiled for years and where Bessie Smith reportedly stood her ground against Ku Klux Klan riders…”2 (Dolan, 110).  Songs, such as “Chicago Bound Blues” which references the Defender, that referenced the Great Migration were greatly lucrative to record companies as Black singers lamenting over their experiences was highly profitable.

Black artists that wanted to see a small modicum of financial success by recording were stuck between a rock and a hard place in the recording industry, as before the 1920’s, the only sanctioned versions of expressing Black identity through music were minstrelsy or spirituals3.  “Race music”, however, presented a new opportunity for Black Artists to artistically express themselves.  Bessie Smith’s legendary career and impact on the blues can not be overstated, but it must not go unmentioned how she was still advertised via stereotypes and grossly underpaid.

1 Boomer, Lee. n.d. “Life Story: Bessie Smith (1894 or 1895–1937).” Women & the American Story. Accessed September 27, 2023. https://wams.nyhistory.org/confidence-and-crises/jazz-age/bessie-smith/#resource.

2 Dolan, Mark K. “Extra! Chicago Defender Race Records Ads Show South from Afar.” Southern Cultures 13, no. 3 (2007): 106–24. https://www.jstor.org/stable/26391067.

3 Brackett, David. “Forward to the Past: Race Music in the 1920s.” In Categorizing Sound: Genre and Twentieth-Century Popular Music, 1st ed., 69–112. University of California Press, 2016. http://www.jstor.org/stable/10.1525/j.ctt1c84fg2.9.

 

Works Cited

Boomer, Lee. n.d. “Life Story: Bessie Smith (1894 or 1895–1937).” Women & the American Story. Accessed September 27, 2023. https://wams.nyhistory.org/confidence-and-crises/jazz-age/bessie-smith/#resource.

Dolan, Mark K. “Extra! Chicago Defender Race Records Ads Show South from Afar.” Southern Cultures 13, no. 3 (2007): 106–24. https://www.jstor.org/stable/26391067.

Brackett, David. “Forward to the Past: Race Music in the 1920s.” In Categorizing Sound: Genre and Twentieth-Century Popular Music, 1st ed., 69–112. University of California Press, 2016. http://www.jstor.org/stable/10.1525/j.ctt1c84fg2.9.

Streaty, Donna. “EMPRESS OF THE BLUES: BESSIE SMITH.” Negro History Bulletin 44, no. 1 (1981): 22–22. http://www.jstor.org/stable/44176459.

Smith, Bessie, Lovie Austin, Don Redman, Fletcher Henderson, and Lovie Austin. Chicago Bound Blues. 1923. Audio. https://www.loc.gov/item/jukebox-672304/.

From Rags to Riches: How Ragtime Entered the American Canon

A poem entitled “Ragtime” from the Washington Star, 1913

Ragtime, from Scott Joplin to Jelly Roll Morton, has been deeply integral to America’s sense of musical identity.  Also known as “jig piano” In the late 1800’s, black musicians would travel to bars and saloons to perform “ragged” versions of popular tunes.  Although ragtime as a genre would not be formerly recognized until the very end of the 19th century, this was the true infancy of ragtime as a genre1.  Ragtime existed under the radar of the general public as it was a mostly oral tradition that existed within the black community at the time, although white people were exposed to the genre as an accompaniment to minstrel shows2.  It wasn’t until the 1893 World’s Fair in Chicago where ragtime started to garner attention from the white masses, with artists such as Joplin performing their rags to crowds who had likely never heard the genre before.

1893 World’s Fair in Chicago

As white people became hip to the genre, white musicians began to imitate their black contemporaries and transcribed simplified versions of rag melodies for public purchase, and thus, “ragtime” as an established American genre was born.  This isn’t to say that ragtime was completely beloved by the American public.  Because of its iconic use of syncopation, and its origin as a form of Black American Music, ragtime was initially met with resistance from musical conservatives.  Its detractors, who worshipped the canon of Western European classical music, saw ragtime as a scourge on the genre, lacking harmony for the sake of bizarre, chopped rhythm.  This sentiment was shared by many white composers at the time.  Leo Oehmler, a composer and violinist wrote in a periodical in a 1914 issue of the Musical Observer, “Let us take a united stand against the Ragtime Evil as we would against bad literature, and horrors of war or intemperance and other socially destructive evils. In Christian homes, where purity of morals is stressed, ragtime should find no resting place. Avaunt with ragtime rot! Let us purge America and the Divine Art of Music from this polluting nuisance”3.

As shown in the somewhat tongue-in-cheek periodical at the top of this post, even those that were fans of ragtime saw it as a risqué genre, even it if was irresistible: “We stoutly disapprove it/ And we threaten to remove it/ But it gets us all a-dancing all the same” 4.  White audiences saw ragtime music as a sort of forbidden fruit; an attitude that would extend to jazz and other forms of Black American Music throughout the 1900’s.

 

 

 

Citations

Star, Washington. 1913. “Ragtime.” Life (1883-1936), Jun 26, 1278. https://www.proquest.com/magazines/ragtime/docview/90727291/se-2.

Hatt, Nicholas Ryan. 2018. “A Portrait of Diversity: Exploring Underrepresented Violin Literature of the United States from 1893-1916.” Order No. 10784520, The Florida State University. https://www.proquest.com/dissertations-theses/portrait-diversity-exploring-underrepresented/docview/2102140606/se-2.

Harer, Ingeborg. “Defining Ragtime Music: Historical and Typological Research.” Studia Musicologica Academiae Scientiarum Hungaricae 38, no. 3/4 (1997): 409–15. https://doi.org/10.2307/902493.

Sabatella, Matthew. 2022. “Ragtime: About the Genre.” Ballad of America.
https://balladofamerica.org/ragtime/#roots-of-ragtime
1 Sabatella, Matthew. 2022. “Ragtime: About the Genre.” Ballad of America. https://balladofamerica.org/ragtime/#roots-of-ragtime

Harer, Ingeborg. “Defining Ragtime Music: Historical and Typological Research.” Studia Musicologica Academiae Scientiarum Hungaricae 38, no. 3/4 (1997): 409–15. https://doi.org/10.2307/902493.

3 Hatt, Nicholas Ryan. 2018. “A Portrait of Diversity: Exploring Underrepresented Violin Literature of the United States from 1893-1916.” Order No. 10784520, The Florida State University. https://www.proquest.com/dissertations-theses/portrait-diversity-exploring-underrepresented/docview/2102140606/se-2.

4 Star, Washington. 1913. “Ragtime.” Life (1883-1936), Jun 26, 1278. https://www.proquest.com/magazines/ragtime/docview/90727291/se-2.