Porgy and Bess

Porgy and Bess is the only Opera in the Canon that portrays a story of Black American people… and it was written by white people.

George Gershwin, 1937

George Gershwin’s Porgy and Bess has long been hailed as an iconic work in American opera, blending classical music with jazz, blues, and folk influences to tell the story of life in a fictional African American community in Charleston, South Carolina.1 While its music is undoubtedly powerful, Porgy and Bess also requires critical interrogation, particularly due to the opera’s portrayal of race, culture, and identity. This raises uncomfortable questions about representation, authenticity, and the perpetuation of racial stereotypes.

At the heart of Porgy and Bess is a narrative of struggle, love, and survival,2 centered on the character of Porgy, a disabled beggar, and his troubled relationship with Bess, a woman caught in the grip of addiction and abuse. The opera’s setting—Catfish Row, a poor African American neighborhood—creates a world where the characters’ lives are defined by poverty, violence, and hardship. While this portrayal is grounded in the socio-economic realities of many Black communities in the early 20th century, it also risks reinforcing a reductive and stereotypical image of African American life.3

The opera’s focus on African American characters, often depicted in crisis or dependency, can be seen as problematic. Critics have noted that Porgy and Bess is deeply influenced by a white gaze, one that both romanticizes and victimizes African Americans. While Gershwin was committed to incorporating Black music traditions into his work, his portrayal of Black life lacks the nuance and agency that would allow African American characters to transcend their circumstances.3 Each character fits the minstrel stereotypes: either asexual or overly sexual. Either unintelligent or villainous. These reinforce patriarchal white-supremacist ideology that perpetuates a false narrative further.

Modern productions of Porgy and Bess, have sparked important conversations about how the work can be reimagined.2 These revivals attempt to acknowledge the complexities of race and representation, offering opportunities for greater authenticity and racial equity in performances.

Yet, even in its reinvention, Porgy and Bess remains a product of its time—one that must be engaged with critically to understand the tensions between artistic excellence and the reproduction of harmful racial stereotypes.

Ultimately, Porgy and Bess poses a challenge to contemporary audiences. While it is undeniable that the opera has shaped the American musical landscape, its legacy also serves as a reminder that the only work centered around the African American experience was written by white people and serves at perpetuate minstrel stereotypes. To truly recognize the richness of Black identity and culture, it is necessary to interrogate the ways in which works like Porgy and Bess both distort and reflect the lived experiences of Black communities.

12-Bar Blues Is Everywhere

12-bar blues is a foundation that artists from all genres around the world have used to build their musical visions.

Blues goes beyond just a genre of music. The 12-bar blues progression has become one of the most significant building blocks of American popular music. Its influence can be traced through decades of musical evolution, from the birth of rock and roll to the rise of modern pop and hip-hop.

The 12-bar blues was a chord progression that could be used for improvisation and manipulation to create thousands of works of music. The structure allows for ample room for improvisation and emotional expression, especially when it comes to vocal delivery and instrumental solos.1 It’s easy to see why it became so foundational to blues musicians—it provided both a predictable framework and the freedom to inject personal style and feeling into the music.

Blues started in America. It’s origins are traced back to the late 19th century in the Southern United Stater. It was created by African American musicians and influenced by precursors like ring shouts, work songs, and spirituals.1 Blues was the most popular music for Black Americans for a long period of time, before white people made the style commercially profitable and published (stole) the work of black artists. Blues is also famous for being grass-roots and there are many folktales about where it really started. The start, to me at least, is less important than it’s legacy among American (and non-American) music today.

So what artists have used the 12-bar blues to make their music?

Led Zeppelin uses the 12-bar blues in their song “Rock n Roll”.

Johnny Cash is a country singer who often uses the blues influence in his music.

In the movie The Little Mermaid the song “Kiss the Girl” uses the 12-bar blues.

This extremely popular song might not be thought of as part of the Blues genre by listeners, but it is certainly a blues song that uses the 12-bar blues progression.

John Mayer uses the 12-bar blues his song “Gravity”.

The 12-bar blues is not just a formula—it’s a framework for expressing a large range of deep emotions that  encapsulate the universal human experience. As long as musicians continue to innovate, adapt, and express themselves through song, the 12-bar blues will remain a key part of American popular music.

The Story Behind a Custom Piano in a Museum

Madame Evanti’s Custom Built Fischer Piano. Evans-Tibbs collection, Anacostia Community Museum, Smithsonian Institution, gift of the Estate of Thurlow E. Tibbs, Jr.5

Madame Evanti’s Custom Built Fischer Piano is located at the Anacostia Community Library in Washington, DC. Now if you are anything like me you might have questions like: 

Who is Madame Evanti, and why is her piano special enough to be in a museum? What is the Anacostia Museum and why was it assigned for the blog posts this week?  

Anacostia Museum, which opened in 1967,1 is created for and about the community of Anacostia, a neighborhood in Southeast Washington, D.C. that is home to many influential artists and leaders. The museum does feature many important artifacts from the Anacostia community but has also branched out to incorporate a larger diaspora.

The goal of the museum is to interpret and celebrate African American history and culture.2 This means incorporating not only locally and regionally found expositions, but nationally and internationally as well. Because of this global and local lens, the museum has impressive features on the family archives of  19th-century African American locals and works from black DC artists.2 This archival work is reparative documentation of history that has previously been erased from history but is now story-telling of the east-of-the-river communities in DC that will be remembered and recognized. Starting with Madame Evanti. 

Portrait of Lillian Evanti made in Buenos Aires, Argentina, undated. Evans-Tibbs collection, Anacostia Community Museum, Smithsonian Institution, gift of the Estate of Thurlow E. Tibbs, Jr.6

Lillian Evanti is famous for being the first African American to sing in a professional European opera company.3 She was born in 1890 to a well-education and affluent African American Family in Washington D.C.. Due to her family status, she was fortunate enough to attend Howard University and graduated in 1907. She became composer, lyricist, and teacher but was limited in her professional opportunities due to discrimination. She moved to Europe and made her debut in Nice, France in 1924.4 Her success in Europe is impressive and historically significant, but it is not as heavily discussed as the great strides she afforded for the arts in America upon her interspersed returns home. 

Madame Evanti was a founding member of America’s National Negro Opera Company (NNCO).4 She starred as Violetta in the opening production staging of Verdi’s La Traviata. Throughout the 1930s, Evanti advocated for the establishment of cultural center in Washington for classical and contemporary music, drama and dance. Her labor, testifying to a congressional committee in advocacy for a national performing arts center, contributed to the creation of the Kennedy Center.4

Madame Evanti is also a good-will ambassador through the State Department.3 She traveled to Latin America to perform, but her travels inspired something bigger. Evanti was also a composer. Below is a recording of one of her compositions. Her song Himno Pan-Americano is an anthem of peace dedicated to the Pan-American Union (now known as the Organization for American States).3

So much history and story-telling to be told, and it was all behind a piano. 

Ruth Crawford Seeger and American Identity

Ruth Crawford Seeger (1901-1953) was an American Musicologist and a pioneer of Women Composers in America.1  Her compositions shaped the track of American musical identity with atonal avant-garde American music. 

Her music was written with a particular kind of dissonance that used open 5ths in parallel. Scholars say that this is influence taken from composers like Béla Bartok and Igor Stravinsky. 3 Her interest in ultramodernist music and serialism 2 come across clearly in the clip above of String Quartet (1931), which is described as the masterpiece and peak of her career as a composer. 1

In 1930, Ruth Crawford Seeger was the first woman to win a Guggenheim Fellowship in composition and travels to Europe to complete that work. 1 When she arrives back in the U.S. in 1931 her life changes. When Ruth Seeger returned from Europe she faced hardship that came from the Great Depression and the stock market crash. Below are headlines were collected by Matilda Gaume and listed in the book, Ruth Crawford Seeger: memoirs, memories, music by Matilda Gaume4

“Julliard benefit for Unemployed Musicians” (January 17, 1931), 

“London Orchestra in Trouble” (April 2, 1932), 

“Metropolitan Opera Prospects Uncertain for 1932-33” (April 2, 1932), 

“Economy the Watchword in Vienna” (April 11, 1931), 

“Bush Conceervatory in Bankruptcy” (August 27, 1932). 4

Due to the position that America is in when she comes back, she is unable to compose. She gets married to Charles Seeger, and becomes a mother.3 She writes about feeling fulfilled by her family life, but also feeling too guilty to make any time for composing.3 Her family falls into poverty in the great depression, until Charles Seeger takes a job with the U.S. government doing fieldwork in the Appalachian region of America collecting folk music. 5 She publishes this work, which is recognized as groundbreaking, and provides for her family and the larger educational continuum. However, while Ruth Crawford Seeger recognizes great importance for collecting this folk music, she still expresses a deep calling to compose.

She composes again in 1952, writing Wind Quintet, for a competition (which she wins). That is her last competition, she died the following year 5

3 https://nationalphilharmonic.org/media/video/composers-in-crisis-ruth-crawford-seeger-the-great-depression/ 

4Gaume, Matilda. Ruth Crawford Seeger: Memoirs, Memories, Music. Scarecrow Press, 1986.

5 The New York Times, The New York Times, 13 Oct. 2017, www.nytimes.com/2017/10/13/arts/music/ruth-crawford-seeger-jack-quartet.html.

Rattling America – Indigenous Peoples’ Instruments of Connection

Image

Music is something that connects humanity. Across the entire world, people sing and dance together. In American history, the first people to make music across their homelands were here hundreds of years ago, and their story and history has been erased by colinization and greed of U.S. expansion. The indigenous tribes that occupied (and still occupy to some degree) these lands that we call America danced and celebrated in song and dance for thousands of years before a genocide caused their traditions to be forcibly lost and forgotten. Of the records that remain of the indigenous peoples’ music we see similarities across a large range of people who had separate communities in isolation from one another, and yet related in many aspects. The one aspect that I want to focus on is an instrument that has history in all corners of the North American Continent–the rattle.

Staff, S. F. A. (2015, November 9). Gourd Rattle, Connector of Native American Tradition. Borderlore. https://borderlore.org/gourd-rattle-connector-of-native-american-tradition/

This instrument is percussive in nature, used to accompany singing and dancing. Rattles are made out of a variety of materials. The materials used should include animal, plant and mineral components to be symbolic of the three kingdoms.1 The top of rattle, or container, can be made from a variety of natural materials, including: gourds, calabashes, turtle shells, cocoons, wood, bark, sections of animal horn, hide pouches, coconut shells, and woven fibres. 2 The handle compoentent is often made of wood, bone, or stone. The pieces inside may be seeds, clay pieces, small pebbles, or animal bones/teeth.

In part with these symbolic components used to create each instrument, the overall meaning behind the rattle as an instrument varies. Some tribes from the Eastern Woodlands region believe that rattles make the sound of creation, while some tribes from the tropical south believe they are for communication between living and spirit beings.2 For the Northwestern region, people believe that rattles represent voices from the spirit world.2 While the history and meaning behind rattles can vary from tribe to tribe, they are consistently used in ceremonies and rituals to bring peace, harmony, and healing.3

Image taken by Jaclyn Duellman on Sept. 21st, 2024

This image is of a rattle I saw at the Mahkato Wacipi. I asked the man who was playing this rattle for the moccasin game if I could take this picture. I also asked him what his rattle was made of and he told me, “I don’t know, I got it so long ago.” When I asked him to take a picture he handed me the rattle, after I took the picture and handed him his instrument back he firmly told me to shake the rattle. I shook it, and smiled at the man. He accepted my thanks for letting me see his instrument, and went back to the game. Upon further research into the history of Gourd Rattles, it is considered rude to not play a rattle, and communicates that the rattle is not nice enough or worthy of being played.4 In comparison with the rattle I was able to photograph, below is a sketch from 1851 of an American Indian man holding a gourd rattle.

[Sketchbook by F. B. Mayer, 5 of 6] – Indigenous Histories and Cultures in North America. (2024). Amdigital.co.uk. https://www.indigenoushistoriesandcultures.amdigital.co.uk/Documents/Detail/sketchbook-by-f.-b.-mayer-5-of-6/7029037?item=7029060