Author Archives: Emily Hagel

Hammerstein’s Hand in Vaudeville – Koster & Bial’s Music Hall

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In our discussions of early Broadway musical theater shows, we get easily caught up in the contents of the plot, characters, or even the actors that are featured in them. However, not a lot has been said about the places where these performances take place. Enter Koster & Bial’s Music Hall in New York City, New York – the performance hall once endorsed by Oscar Hammerstein that eventually sizzled and burned. 

Previously located at 135 W. 34th Street, the music hall, which opened on November 14th, 1892, was once named The Manhattan Opera House. The opera house was operated by American lyricist and librettist Oscar Hammerstein, known for and regarded highly as an iconic figure and contributor to the American musical theater scene. In less than a year, Hammerstein acknowledged the failure of his scheme to house high-class opera at the site and ceded management of the facility to John Koster and Albert Bial. Koster and Bial, seasoned operators of a successful music hall and beer garden at W. 23rd Street and 6th Avenue, brought their proven formula of variety shows and alcoholic beverages to the newly renamed Koster and Bial’s Music Hall. The transition took place on August 28, 1893, just two days after the closure of their previous establishment. 

Koster & Bial’s Music Hall advertisement, 1896.

The poster above is an advertisement that was published in 1896, a few years after the music hall transitioned to Koster & Bial’s management. It depicts a vaudeville-esque “showgirl” with black hair, roses, and an exotic-patterned dress. Vaudeville’s acts incorporated musical comedy, dance, burlesque, satire, and circus elements. Ensembles in vaudeville depict “everyday man” characters, who frolicked onstage to cater to mass audiences from the 1800s to the 1930s. This art form ties back to the early origins of musical theater in America, with shows like Show Boat (which we previously discussed in class). The shift from opera to vaudeville marked a turning point, reflecting the broader evolution of American theater from elitist art forms to more accessible, populist entertainment. The advertisement above serves as a visual reminder of this transformation—highlighting the theatrical energy and mass appeal that defined the era. Ultimately, Koster & Bial’s Music Hall not only helped popularize vaudeville but also laid the groundwork for the diverse and dynamic musical theater that would follow, influencing future Broadway productions like Show Boat and beyond.

WORKS CITED

“Coster and Bial’s Music Hall.” Cinema Treasures, www.cinematreasures.org/theaters/14770.

“Vaudeville Advertisement for Koster & Bial’s Music Hall, New York, 1896.” The Library of Congress, loc.gov/pictures/item/2014637286/. 

 

Beyoncé, “Freedom”, and the Pursuit of Kamala Harris

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Kamala Harris and Beyoncé Knowles Carter sharing an embrace ahead of the ‘Harris for Reproductive Rights’ rally in Houston Texas (10/25/24)

If you have any interest in keeping up with the news once the leaves start changing colors, the chances are high of running into political advertisements, reports, and overall name-calling and bashing across the aisle. This is at least true of this year’s race to the presidential office, featuring special guests Kamala Harris/Tim Walz, and Donald Trump/JD Vance. Those who identify as “Generation Z” (ie people between the ages of 12-27), likely encounter political propaganda through unconventional platforms, such as social media, specifically TikTok and Instagram. While scrolling through TikTok, I frequently come across political videos paired with music, drawing attention to the role of sound in political messaging (example here). In light of our discussions on protest music and social change, one song has entered the public consciousness as an “unspoken anthem” for the Harris/Walz campaign: “Freedom” by Beyoncé Knowles Carter. 

In a CBS news article posted in late October, Beyoncé was reported to have endorsed (declaring one’s public approval of) Harris for President of the United States of America at a Harris rally for reproductive rights in Houston, Texas this October, giving Harris a warm welcome to her [Beyoncé’s] home-town crowd: 

Beyoncé speaking at Harris Reproductive Rally, October 2024

“It’s time for America to sing a new song. Our voices sing a chorus of unity. They sing a song of dignity and opportunity. Are y’all ready to add your voice to the new American song?” she said. “Ladies and gentlemen, please give a big, loud, Texas welcome to the next president of the United States, Vice President Kamala Harris” (CBS).

This profound musically-themed statement speaks to the tradition of protest songs within politics, which have historically served as powerful anthems for social change and collective resilience. 

Campaign songs are used when candidates wish to constitute their identity in sound, “to sonically construct themselves in a way that appeals to the public as well as offers insight into their character and their beliefs” (Morrison). In Harris’ current campaign, she includes various black artists – Aretha Franklin, Megan Thee Stallion, Whitney Houston, Beyoncé, and more to cultivate a rich soundtrack for her presidential narrative. 

“Lemonade”, recorded in 2016 by Beyoncé, features artists Kendrick Lamar, The Weeknd, and more.

One standout track is Beyoncé’s “Freedom”, recorded on her 2016 album Lemonade (Spotify). The song “samples two John and Alan Lomax field recordings, which document Jim Crow-era folk spirituals of Southern Black churches and the work songs of Black prisoners from 1959 and 1948, respectively” (Morrison). Compared to her previous campaign song, Mary J. Blige’s “Work That,” “Freedom” adopts a more urgent tone, enhanced by gospel signifiers and its textual reference to the African American spiritual “Wade in the Water” (Burleigh). 

Harris/Walz campaign propaganda poster with the words, “FREEDOM”

By choosing “Freedom,” Harris aligns her campaign message with the empowering narrative embodied in Beyoncé’s music, which symbolizes feminine vitality and perseverance. As we await the election results, it’s important to consider the underlying messages these songs convey and their impact on our collective consciousness.

WORKS CITED

Beyoncé, featuring Kendrick Lamar. “Freedom.” Spotify, https://open.spotify.com/track/7aBxcRw77817BrkdPChAGY?si=80661cef05c54052.

Burleigh, Harry T. “Wade in de Water.” Digital Library, York University, https://digital.library.yorku.ca/node/1099291.

CBS News. “Beyoncé, Willie Nelson Join Houston Rally with Kamala Harris to Support Reproductive Rights.” CBS News, 26 Oct. 2024, www.cbsnews.com/news/beyonce-willie-nelson-houston-rally-kamala-harris-reproductive-rights/.

Morrison, Lila. “Beyoncé’s ‘Freedom’ Is the Perfect Campaign Song for Kamala Harris.” Vox, 19 Aug. 2020, www.vox.com/culture/367709/beyonce-freedom-kamala-harris-campaign-songs.

“Looney Coons” – The Problem With Minstrelsy-Aged Piano Repertoire

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When we think of the term “looney”, many of us envision the literal definition – silly, strange, or funny. Others align the word with the beloved cartoon series, “Looney Tunes”, a film series of charming cartoon characters (Bugs Bunny, Daffy Duck, etc) that originally ran from 1930-1969 during the “Golden Age” of American animation. However, in the context of late 19th-early 20th-century minstrel shows and entertainment, “looney” was used frequently to describe the personalities of African-Americans, as portrayed by black-face minstrel performers. What made African Americans “looney” in black-face minstrelsy? This question invites a deeper discussion into how the term was used to reinforce harmful stereotypes through exaggerated performances, ultimately shaping societal perceptions and contributing to a legacy of racism in American culture.

After scouring the Sheet Music Consortium database, I came across a solo piano repertoire piece that raised my eyebrow entitled “Looney Coons”. The piece, published in 1900, is a short solo piano repertoire work composed by John T. Hall. Hall, born John T. Newcomer in 1875, Hall experienced success relatively early with his waltz “The Wedding Of The Winds”, which is still his most famous work today. Later in life, Hall was involved in a scam using the business name Knickerbocker Harmony Studios, where he falsely advertised prizes for song contests, while only offering the submitters help in publishing their songs — for a fee. For this, Hall was convicted and sentenced to two years in the federal penitentiary in Atlanta.

Cover page of “Looney Coons: Cake Walk & Two Step”, a solo piano work composed by John T. Hall in 1900.

Hall didn’t compose many works, but “Looney Coons” is one that did not age well after the black-face minstrel period was surpassed. While the composition itself seems tame, the title page cover showcases off-putting imagery of four black-face minstrel figures happily galivanting, dressed in affluent garb that was commonly worn by upper-middle-class white audiences. The title, “Looney Coons”, is sprawled across the cover in garish, yet eye-catching font, with the supplemental text reading “Cake Walk & Two Step”. The cakewalk was a dance form that became popularized before the United States Civil War originally performed by slaves on plantations. Lakshmi Ghandi states on NPR, “Plantation owners served as judges for these contests — and the slave owners might not have fully caught on that their slaves might just have been mocking them during these highly elaborate dances”. While “Looney Coons” may reflect a specific historical context, the imagery and title evoke deeply troubling emotions, revealing how entertainment can perpetuate harmful narratives, especially in minstrel shows. 

Sheet music (pg. 1 of 6) in “Looney Coons: Cake Walk & Two-Step” (Hall, 1900).

Upon reviewing “Looney Coons”, my observations draw me back to the conversations we had in class about black-face minstrelsy. Through this performance practice, African Americans were painted in a harmful, stereotypical light that perceived them as lazy, unintelligent, and, namely, looney. Hall’s decision to publish black-face minstrel imagery for a piano work entitled “Looney Coons” not only perpetuates a legacy of racism in American culture but also reinforces the idealogy of African Americans being lesser. “Looney Coons” reflects the troubling legacy of minstrel shows, urging us to confront harmful racial stereotypes in music. 

 

WORKS CITED

  1. Duke University. “The African American Experience: The Cakewalk.” Duke University Libraries, Duke University, https://repository.duke.edu/dc/hasm/b0850.
  2. Smith, Treye. “The Extraordinary Story of Why a Cakewalk Wasn’t Always Easy.” NPR, 23 Dec. 2013, https://www.npr.org/sections/codeswitch/2013/12/23/256566647/the-extraordinary-story-of-why-a-cakewalk-wasnt-always-easy.

African Wit & Humor – A White Politicians Commentary on Negros

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Imagine reading the Sunday morning paper. Hot off the presses, and just delivered to your door in an affluent neighborhood in Huntsville, Alabama – the year is 1882. You skip over the daily news and weather reports to get to your favorite section – the editorials. You skim over the gossip and advertisements, but suddenly, a title catches your eye: “African Wit and Humor. Congressman Cox on the Fun in a Negro’s Character”. 

Newspaper entitled “AFRICAN WIT AND HUMOR. Congressman Cox on the fun in a Negro’s Character. (Huntsville Gazette, 1882).

This newspaper article was published in the Huntsville Gazette on March 11th, 1882. The title is eye-catching because it makes a profound claim on the characteristics of black people during the height of the slave trade and the American Civil War in the late 19th century. Reading further into the article, it became apparent that the man giving commentary on the personalities of black people was a white congressman named Samuel S. Cox. Cox was a representative for both the states of Ohio and New York during his tenure in the U.S. House of Representatives. Cox traveled between jobs in the law and political spheres until he ultimately was elected to Congress from 1857-1865, and 1869-1889 (retiring 7 years after this article was published).

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Drawing of Samuel Sullivan Cox, date unknown.

The gist of the magazine article is that it recounts the night when Congressman Cox presented a lecture at the Lincoln Center in New York City on the personality trait of humor in African people. It goes on to give multiple examples, which were received with [Laughter] at the ends of each joke: 

“The African is like the kaleidoscope changing. He has his extremes of joy and sorrow, sin and pertinence. The elements of his character have puzzled the best analytical tests. The varying and brightly scintillating–flashes of his lighter nature are well-balanced to do this. “Bill,” said my father one day to a negro, “here’s a dram of whiskey for you twenty-five years old.” Looking dubiously at the liquor in the glass Bill said, “Yes masseh, I see; but I declare dat’s de smallest chile fur’s age I’ve ever seed.” [Laughter]” 

African Wit and Humor. Congressman Cox on the Fun in a Negro’s Character

This article prompts me to consider our discussions on minstrelsy and black entertainment. Who was Cox’s audience, and what did they take away from his remarks? In an era when minstrelsy thrived, such performances often perpetuated racial caricatures. Cox’s commentary, while seemingly benign, fits within this larger narrative, reinforcing existing stereotypes while providing a space for laughter that masks deeper societal issues. His approach allows the audience to laugh at perceived quirks of black life, subtly reinforcing their social dominance by portraying black individuals as mere figures of humor rather than as complex human beings. This raises important questions about the implications of humor in understanding culture.

The laughter that once echoed in the Lincoln Center is a reminder of how humor can be wielded as both a tool for connection and a weapon of marginalization. By examining these narratives critically, we can better understand the intricate relationship between race, humor, and representation—one that still resonates in contemporary discussions about race and culture in America.

WORKS CITED

  1. “African Wit and Humor. Congressman Cox on the Fun in a Negro’s Character.” NewsBank, www.infoweb.newsbank.com/apps/readex/doc?p=EANAAA&sort=YMD_date%3AA&page=4&fld-base-0=alltext&val-base-0=music%2C%20african%20american&val-database-0=&fld-database-0=database&fld-nav-0=YMD_date&val-nav-0=&docref=image/v2%3A12B28392F31992D0%40EANAAA-12C175246F8D10B0%402408516-12C175248A6ACB38%401-12C17524EC0B6BD0%40.
  2. “Cox, Congressman.” Biographical Directory of the United States Congress, https://bioguide.congress.gov/search/bio/C000839

American Music At The Fair: A White Man’s Suggestions on Concerts, Opera, Art, and Education

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Poster advertising the World’s Columbian Exposition, hosted in Chicago, IL in 1893

As the pinnacle of culture and phenomena, the World’s Fair serves as a global platform for innovation and cultural exchange, showcasing the latest advancements and celebrating the diverse traditions of nations worldwide. At the turn of the 20th century, the World’s Fair was hosted in Chicago, Illinois in 1893 as the World’s Columbian Exposition, from May 1st to October 30th. While the World’s Fair is a place to display the world’s accomplishments, there are also instances where criticisms and suggestions hog the spotlight. Enter “American Music At The Fair: Mr. Stanton’s Suggestions As To Concerts And Operas–Education And Art”.  

This primary source was found in a magazine article entitled “The Musical Visitor”, whose primary purpose was to report on music literature and news during the latter part of the 19th century. In this article, the author is not listed, however, the interviewee is the more appealing topic of discussion. Edmund C. Stanton was the Secretary and Managing Director of the Metropolitan Opera House in New York City, New York from 1884 to 1891. Throughout his career, Stanton was well-known in the music and operatic circles for bringing notable European artists (such as Lilly Lehman, Max Alvary, and Ivan Fischer) to sing for American audiences, as well as taking risks and introducing French, Italian, and German operas to New York “surpassed by none [other than Stanton] in the world”. Through his efforts, Stanton contributed significantly to the American opera scene through his administrative and musical influence. 

Edmund C. Stanton, Managing Director & Secretary of The Metropolitan Opera House, New York, NY (from 1884-1891).

At the time the article was written, Stanton had been “appointed to represent the amusement interests on the World’s Fair committee”, where he spoke with a reporter and shared his opinions on what the exhibition ought to “accomplish”. Included in the article are multiple quotations from Stanton:

“I think that the fair ought to be made to show to Europeans what America has accomplished in education, in music, and in art… [But] I think that American composers and American musicians ought to have such a chance to show the world what they can do as they have never had before.” 

“I would suggest a large concert hall on the grounds of the fair, where daily concerts should be given. Of course, they would not be confined to the works of Americans, but most of them are naturalized or are likely to be, and they could represent the music of the country. There might be orchestral concerts and vocal and choral concerts, and I would not leave out the military bands such as Gilmore’s, Cappa’s, and others. I think they do a great deal to popularize good music.” 

AMERICAN MUSIC AT THE FAIR.: MR. STANTON’S SUGGESTIONS AS TO CONCERTS AND OPERAS–EDUCATION AND ART.

In the readings on Monday by Thompson and Shadle, European influence in American music has often overshadowed the development of a distinct identity of American music. Stanton’s suggestions further enforce the idea that “white music traditions” (concert halls, military bands, etc) should be recognized and celebrated on the world’s stage. Therefore, European influence in American music is a defining hallmark of the general public’s understanding of  “American” music, omitting the rich diversity of sounds and traditions that come from non-white groups. 

WORKS CITED

“AMERICAN MUSIC AT THE FAIR.: MR. STANTON’S SUGGESTIONS AS TO CONCERTS AND OPERAS–EDUCATION AND ART.” The Musical Visitor, a Magazine of Musical Literature and Music (1883-1897), vol. 18, no. 11, 11, 1889, pp. 287. ProQuest, https://www.proquest.com/magazines/american-music-at-fair/docview/137493784/se-2.

“EDMUND C. STANTON DEAD: One Time Managing Director of the Metropolitan Opera House Company Passes Away in England.” The New York Times, The New York Times, timesmachine.nytimes.com/timesmachine/1901/01/22/101177358.html?pageNumber=9.

“Libguides: World’s Fair Collection: Chronological List by Decades.” Chronological List by Decades – World’s Fair Collection – LibGuides at California State University Fresno, Fresno State Library, guides.library.fresnostate.edu/c.php?g=289187&p=1928035.

“The Metropolitan Opera Archives .” Metropolitan Opera Archives, The Metropolitan Opera, archives.metopera.org/MetOperaSearch/search.jsp?q=%22Edmund+C.+Stanton%22&src=browser&sort=PDATE.

Carlisle Indian Industrial School & Music – Sadie Metoxen

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Sadie Metoxen, Oneida, 1918.

Growing up, I remember very little about the education I received regarding Indigenous peoples of the United States. I may have completed a project on an Indigenous tribe or been lectured about tribal territories, but I don’t recall ever studying specific Indigenous figures outside of war. This raises a critical question about the modern American education system: how are Indigenous children and cultures presented? Many students struggle to name significant aspects of Indigenous culture outside of narratives centered around bloodshed and conflict, reflecting a troubling trend of erasure and whitewashing of Indigenous history and culture in American schools. 

One stark example of this erasure is the boarding school system, which operated under the motto “Kill the Indian, save the man.”  Established in the mid-1800s, these institutions aimed to strip away Indigenous identities and impose Western-Christian values on native youth. The Carlisle Indian Industrial School in Carlisle, Pennsylvania operated from 1879-1918, which served as a model for several non-reservation boarding schools throughout the United States. But what do we know about its students? 

In 1912, Sadie Christine Metoxen, a member of the Oneida Nation, entered the Carlisle Indian School at 17 years old. She spent 5 years at Carlisle, becoming a member of the senior class of 1918 – the last graduating class to go through Carlisle. During her senior year, Metoxen contributed heavily to the 1918 Carlisle Indian Industrial School yearbook, including an opening letter and diary entries that depicted life at Carlisle. Throughout the diary entries, Metoxen mentions the term “music” in several contexts, on nearly every page. Entries include: “(9)8. First period in music. Seniors in a singing mood, especially “Gertie”, “(9)12. First class song handed in; composer, Abbie Somers”,  “(11)7. Chapel: good singing”, and “(12)10. “Music, music everywhere”, Miss Dunnagan declared”. Metoxen captures not just the mechanics of music education, but also the emotional landscapes of her peers. Her mention of a “singing mood” reflects a collective spirit, hinting at the camaraderie that developed among students as they navigated the complexities of their circumstances. Through her reflections, Metoxen illustrated the resilience of Indigenous culture amidst the challenge of assimilation. 

Cover of Carlisle Indian Industrial School yearbook, 1918.

In reading Metoxen’s accounts, I noted similarities to Tick’s Music in the USA: A Documentary Companion due to its primary source accounts of interactions between white European settlers and Indigenous peoples.  However, Tick’s sources often feel disingenuous, misrepresenting Indigenous peoples through an inferior lens. While both resources provide insights into the past, they highlight a significant divide in how Indigenous experiences are portrayed. While Metoxen’s writings offer a personal and authentic glimpse into the lives of Indigenous students, Tick’s sources fail to capture the richness and complexity of Indigenous cultures, reducing them to stereotypes. This contrast underscores the urgent need for a more nuanced and accurate representation of Indigenous histories in education, one that honors their voices and experiences rather than marginalizing them.

BIBLIOGRAPHY

Carlisle Indian School. Carlisle (1918). Carlisle Indian Industrial School, 1918. Print, Archives, The Newberry Library.

Music in the USA: A Documentary Companion, edited by Judith Tick, and Paul Beaudoin, Oxford University Press, Incorporated, 2008. ProQuest Ebook Central, https://ebookcentral.proquest.com/lib/stolaf-ebooks/detail.action?docID=415567.