Black Swan Records

Posted on November 22, 2024 by Jacques LeMay

On May 7th 1921 The Chicago Defender published an article titled “BLACK SWAN RECORDS, new corporation announces first list of productions – Fills Long Felt Want.” Along with the written ad the following illustration was included in that same issue.

Black Swan Records was founded in 1921 by Harry Pace and W.C Handy. Based in Harlem, NY it was the first African American owned and operated record label in the United States. The company was formed with the explicit intention of creating music by and for African American consumers. Its first records included recordings of art songs sung by revella Hughes and blues sung by Katie Crippen.

Revella Hughes’ 1921 recording of At Dawning on Black Swan Records

Katie Crippen’s “Blind Man’s Blues” from Black Swan Records

The choice by Pace to record art songs was a philosophical choice. Pace met W.E.B Du Bois during his time at Atlanta University. Du Bois’ thought was incredibly influential on Pace throughout his life. Crucial to this was Du Bois’ idea of the ‘talented tenth,’ the idea that an elite 10 percent of the race produce the vast majority of the accomplishments and would be able to uplift the bottom 90% through their efforts. Our modern criticism of this idea aside it is clear that Harry Pace identified with Du Bois and his ideas very closely. His choice to record art songs on the first records was a purposeful attempt at respectability politics of the time.

Ethel Waters’ “Down Home Blues” on Black Swan Records

It was not, however, the art songs that would bring commercial success to the label. That would Be Ethel Waters with her record “Down Home Blues.” So called ‘hot’ records were not the goal of the company but would ultimately prove to be its savior when Ethel Waters went on a tour of southern cities with the “Black Swan Troubadours” in 1921. Unfortunately, the good times would not roll and Black Swan could not keep up with the increasing amount of records of black artists put out by larger white labels such as Paramount and Columbia. The Label declared bankruptcy in December of 1923 and was bought by Paramount by March of 1924.

Black Swan Records had a relatively short existence of about 3 years. Despite that small amount of time the impact the label had on recordings of African American music was incredible. Without this record company it would have taken much longer for the larger white labels to realize the commercial opportunity that was available.

I highly recommend the podcast series “The Vanishing of Harry Pace.” It goes much deeper into the story of Black Swan Records and Harry Pace as an individual.

Bibliography

“BLACK SWAN RECORDS: NEW CORPORATION ANNOUNCES FIRST LIST OF PRODUCTIONS–FILLS LONG FELT WANT.” The Chicago Defender (National Edition) (1921-1967), May 07, 1921. https://www.proquest.com/historical-newspapers/black-swan-records/docview/491888074/se-2.

“Display Ad 27 — no Title.” The Chicago Defender (National Edition) (1921-1967), May 07, 1921. https://www.proquest.com/historical-newspapers/display-ad-27-no-title/docview/491880278/se-2.

Gilles, Nellie. “Radio Diaries: Harry Pace And The Rise And Fall Of Black Swan Records.” NPR, July 1, 2021, sec. The Sounds of American Culture. https://www.npr.org/2021/06/30/1011901555/radio-diaries-harry-pace-and-the-rise-and-fall-of-black-swan-records.

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

Posted on November 12, 2024 by Emily Hagel

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

Posted on November 2, 2024 by Emily Hagel

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.

Music and the Myth of the Frontier

Posted on October 23, 2024 by Jacques LeMay

The Frontier Myth is one of the most influential myths of American culture. The mythic frontier was established throughout the 17th century and into the 20th century. Frontier myth scholar Richard Slotkin defines the myth as “America as a wide-open land of unlimited opportunity for the strong, ambitious, self-reliant individual to thrust his way to the top.” These ideals were reflected across society via art, literature and music.

These ideals were reflected in James W. Casey’s song “My Golden West, I love You Best.” The cover art shows a cowboy and a cowgirl overlooking a cliff with a small settlement next to a river. While this music was published after the west was initially colonized the myth of the frontier is still being perpetuated in the cover art.

The lyrics to the song are focused on the natural beauty of the west and an angel who blesses the land. The beginning of the refrain starts with “out in the golden west… the mountains grew so high.. an angel then came down and made it her hometown…” The glorification of the natural environment of the west is a theme throughout the lyrics of the piece. Praising the beauty of the sunset and the beauty of the landscape. Casey is reinforcing the Romantic ideal of the west as having inherent natural beauty.

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

Posted on October 1, 2024 by Emily Hagel

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.

Who defines America’s Musical Identity?

Posted on September 20, 2024 by Christine Whear

“Can any composer ever purge himself entirely of foreign influences?” is the question that David Ewen presents while discussing the birth of the “first coherent musical expression to be produced in America” in a 1933 issue of The Musical Times. It is important to keep in mind that Ewen is exclusively referring to European influences amongst the compositions of young white male composers that make up the New School of American Music, and is implying that American music must be purged of its diverse influences to be considered legitimately American. This question seeks to justify the dismissal of black American jazz contributions while claiming originality, but still reflects the ongoing question: what is American music? Ideals such as autonomy, originality, white purism and “self sufficiency [to] preclude the exotic” are all discussed by Ewen and the new school of composers in New York. One of the founders of this new school, Aaron Copland, claimed early in his career that “jazz-idiom was the native musical tongue of his country,” but later digressed and recognized that “it is certainly not an interpretation of all America.” There is some truth in this statement, but in the search for what constitutes “indigenous” (word choice by Ewen) American music, neither Ewen nor Copland in 1933 propose the envelopment of Native American or Latin American influences in the search to define a holistic American musical identity, perpetuating the ethnocentric discussion of who is encompassed in American music.

Attached below is Louis Gruenberg’s, “The Daniel Jazz” which Ewen describes as being successful in producing “an original musical tongue such as we have not heard in the music of any other composer.” Ewen also describes moments [in the composition] of the volcanic and savage passion so characteristic of the negro,” which I find to be so interestingly juxtaposed with claims of originality from a white male composer. This piece reflects the pertinence of black american jazz influence that white composers took on as “originality” throughout the 20th century.

(Throughout this post I tried to prioritize quoting the language that was used throughout Ewen’s feature, because I think it contributes to the sense of white purism that is infused in his discussion of what he claims to be musical innovation.)

David Ewen. “The New School of American Music.” The Musical Times 74, no. 1088 (1933): 881–83. https://doi.org/10.2307/918504.

Carlisle Indian Industrial School & Music – Sadie Metoxen

Posted on September 19, 2024 by Emily Hagel

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.

Duke Ellington

Posted on November 8, 2023 by Rachel Christensen

Ellington wins Spingarn award. Article published in the Daily Defender.¹

Duke Ellington is commonly known as one of the most influential and important voices in creating American music in the 20th century. His influence on “classical music, popular music, and, of course, jazz, simply cannot be overstated.”² Ellington moved to New York in 1923, and by1927 Ellington’s band was hired to play at the Cotton Club and stayed for five years.3 By as early as 1930, Ellington and his band were famous and he was beginning to be recognized as a serious composer.³

Ellington reached the height of his career in the 1930s and 1940s. After World War II, demand for big-band music dwindled. Ellington, along with many other artists, struggled during this time, although he continued to compose and perform.⁴ In 1956, “with a triumphant performance at the Newport Jazz Festival, Ellington re-emerged as an important voice in contemporary music.”⁵ Following this success, Ellington began to perform and record albums with others such as John Coltrane, Max Roach and Charles Mingus, and Coleman Hawkins.

The article above explains the Spingarn award that Ellington won in 1959. This award is given to African American people who “stimulate the ambition of colored youth.”⁶ Ellington won this award for his outstanding contributions to American music over many years. It is commonly known as a “gold medal” for “the highest or noblest achievement by an American Negro during the preceding year or years,” and is one of the most coveted awards in its field. Along with this award, Ellington also “had been nominated for a Pulitzer Prize, elected to the National Institute of Arts and Letters, awarded a doctor of music degree from Yale University, given the Medal of Freedom” following his death in 1974 due to lung cancer.

Bibliography

Cofresi, Diana. “Duke Ellington ~ Duke Ellington Biography.” PBS, March 3, 2023. https://www.pbs.org/wnet/americanmasters/duke-ellington-about-duke-ellington/586/.

“Duke Ellington.” Duke Ellington | Songwriters Hall of Fame. Accessed November 8, 2023. https://www.songhall.org/profile/Duke_Ellington.

“Duke Ellington Wins Spingarn Award: Select Duke Ellington for ’59 Spingarn Award.” 1959.Daily Defender (Daily Edition) (1956-1960), Jun 23, 1. https://www.proquest.com/historical-newspapers/duke-ellington-wins-spingarn-award/docview/493738881/se-2.

Footnotes

1 “Duke Ellington Wins Spingarn Award: Select Duke Ellington for ’59 Spingarn Award.” 1959.Daily Defender (Daily Edition) (1956-1960), Jun 23, 1. https://www.proquest.com/historical-newspapers/duke-ellington-wins-spingarn-award/docview/493738881/se-2.

2 “Duke Ellington,” Duke Ellington | Songwriters Hall of Fame, accessed November 8, 2023, https://www.songhall.org/profile/Duke_Ellington.

3 “Duke Ellington,” Duke Ellington | Songwriters Hall of Fame, accessed November 8, 2023, https://www.songhall.org/profile/Duke_Ellington.

4 Diana Cofresi, “Duke Ellington ~ Duke Ellington Biography,” PBS, March 3, 2023, https://www.pbs.org/wnet/americanmasters/duke-ellington-about-duke-ellington/586/.

5 Diana Cofresi, “Duke Ellington ~ Duke Ellington Biography,” PBS, March 3, 2023, https://www.pbs.org/wnet/americanmasters/duke-ellington-about-duke-ellington/586/.

6 Diana Cofresi, “Duke Ellington ~ Duke Ellington Biography,” PBS, March 3, 2023, https://www.pbs.org/wnet/americanmasters/duke-ellington-about-duke-ellington/586/.

Local Reports about Music

Posted on November 5, 2023 by Carter Allen-Weyenberg

—. Logo: The Chicago Defender, 1905.

The Chicago defender has been in business since 1905[1], and frequently they have sections dedicated to music. Whether it’s letters from subscribers or features written by journalists, there seems to always be an article written about music. Below you will see a feature written by Grace Thompkins in the ‘Music News’ category. I unfortunately could not find any information on Ms. Thompkins, but from what I read in the article, she has a background in music. The article starts with mentions of the record-breaking audience in attendance to pianist Leon Kirkpatrick’s recital.[2] She then talks about future events, an attempt to get more public involvement in music. On April 23^rd, 1939, there will be a concert in a local metropolitan church to celebrate the 9^th anniversary of the Imperial Opera company.[3](Please click on link below to view full article)

music_NEWS_emspan_class=h

I think it’s interesting how sort of… mundane things appear in these newspapers. Our current media gets so saturated with such big news and developments, that we lose the things happening in our local communities. Articles such as the one written by Ms. Thompkins get lost when there is such a need to report on global happenings so frequently.

MUSIC_EMSPAN_CLASS=HITM

Above you will see a little selection with no apparent author but was written about music education in what I would assume to be in the Chicago area, (Please click on link to view full article) They write about the current state of affairs in music education.[4] They start music in kindergarten and keep the education going throughout their entire school career, this is very similar to the experience that I had when I was a child. It has only become more integrated since then. Another example of an article written about music in schools was published in “the Press Democrat.” The author writes about the financial budget cuts that California public schools experienced in 1998. The music departments were the first casualties.[5] How can we have such a rich and diverse genre of American music when music is getting hit by budget cuts in the schools? It’s because of articles covered in newspapers like the ones highlighted above. They’re providing access to the public, writing in a digestible format, and these were written before the era of internet. People’s main way of getting information was reading articles like this or hearing about them from a friend.

[1] The Chicago Defender. “About Us.” Chicago Defender, chicagodefender.com/about-us/.

[2] Thompkins, Grace. “Music NEWS: MUSIC CALENDAR.” The Chicago Defender (National Edition) (1921-1967), Apr 29, 1939. https://www.proquest.com/historical-newspapers/music-news/docview/492597431/se-2.

[3] Ibid

[4] “MUSIC: MUSIC IN THE SCHOOLS.” The Chicago Defender (National Edition) (1921-1967), Jun 20, 1931. https://www.proquest.com/historical-newspapers/music/docview/492328880/se-2.

[5] “MAKING BEAUTIFUL MUSIC IN SCHOOLS: [FINAL EDITION].” The Press Democrat, Mar 18, 1998. https://www.proquest.com/newspapers/making-beautiful-music-schools/docview/280743280/se-2.

Works Cited

—. Logo: The Chicago Defender, 1905.

Aaron Copland and his time in Paris

Posted on November 5, 2023 by Carter Allen-Weyenberg

I think it is rather interesting and fun to investigate the personal lives of composers. Personally, I have never made it a habit to deep dive into the lives of composers, but I think this will become a habit soon. I’ve been looking at letters from Aaron Copland, and he is so funny! “I’m a pig! I’m a pig and a sinner and a wretch.”[1] This is the first line of the book, and it immediately displays the humanity of Copland, showing that there isn’t much difference between the performer and composer. I often experience the barrier between composer and performer, this display of humanity is refreshing.

Aaron Copland with Lukas Foss and Elliott Carter

Aaron Copland has written a variety of different works, and most of them are accessible to the public. Pieces like Appalachian spring, Rodeo, and all the film music he wrote is extremely accessible. I want to take a closer look at his early life, the time that he spent in New York and Paris. When he was a teenager, he was writing letters to Aaron Schaffer, another scholar, and supposedly they discussed things like aesthetics, music, and other things. Unfortunately, the letters from Copland no longer exist, we can only infer from the letters of Schaffer.[3] Quickly after these letters, Copland applied to study in Paris the summer of 1921.[4] He writes to his parents with enthusiasm to study many different musical things when he finally crosses the sea, little did he know that he would meet the most influential person in his career, Natalie Boulanger.[5] During the infancy of his studies in Paris, Copland mostly wrote to his parents.

It is so lovely to see the enthusiasm of his writing, he is brimming with excitement being in this new country, new land, and new experiences. Copland, like many musicians, has many insecurities about his craft. I personally fall into this habit as well, of putting a composer on a pedestal and thinking that they are a genius. Taking a deeper look into these letters that Copland wrote to both his parents and others, I think is a great way of breaking these assumptions and putting the composer on the same level as the performer. They’re all people like the rest of us!

[1] Copland, Aaron. The Selected Correspondence of Aaron Copland. New Haven: Yale University Press, 2006. Accessed November 5, 2023. ProQuest Ebook Central.

2 “Aaron Copland with Lukas Foss and Elliott Carter..” Grove Music Online. ; Accessed 5 Nov. 2023. https://www.oxfordmusiconline.com/grovemusic/view/10.1093/gmo/9781561592630.001.0001/omo-9781561592630-e-8000923191.

[3] Ibid

[4] Ibid

[5] Lerner, Neil. “Copland, Aaron.” Grove Music Online. 26 Mar. 2018; Accessed 5 Nov. 2023. https://www.oxfordmusiconline.com/grovemusic/view/10.1093/gmo/9781561592630.001.0001/omo-9781561592630-e-3000000119.

Gershwin on Jazz

Posted on November 2, 2023 by Zachary Buerger

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/.

‌

Copland, the Writer, On Jazz

Posted on November 1, 2023 by Mariana Rogan

Aaron Copland was not just a prolific composer, but also wrote extensively about both his own works and his contemporaries. In a preface to a collection of his writing, he’s described as having “epitomized the ideal of the composer-writer” in his career.¹ He also wrote about trends and occurrences in music, particularly American music. One example of this is a short essay from 1927 titled “Jazz Structure and Influence.”

In the essay, Copland aims to contribute to analytical and critical writing about jazz, a field of study which had just begun to emerge. The essay’s general thesis argues that jazz’s main contribution to music as a whole is its rhythmic innovations. He begins by consulting a few different sources for a definition of jazz, including composer Virgil Thomson and music critic Henry O. Osgood’s book, So This Is Jazz. Both of the definitions emphasize rhythm, and the central function of “‘a counterpoint of regular against irregular beats.’”²

Copland continues to build on these assertions by pinpointing a particular type of syncopation that is unique to jazz. He traces the development of this jazz rhythm through spirituals, ragtime, and the foxtrot. He asserts that “Modern jazz began with the fox trot,”³ and identifies a specific rhythmic motif, pictured below. By putting it over four quarter notes, “the play of two independent rhythms…” creates “a molecule of jazz.”⁴ He clarifies later that polyrhythms themselves were not invented by jazz, but that “the polyrhythms of jazz are different in quality and effect… The peculiar excitement they produce by clashing two definitely and regularly marked rhythms is unprecedented in occidental music.”⁵

The “molecule of jazz” pictured in Copland’s essay.

Copland then moves into an analysis of the ways in which this identifying aspect of jazz has “achieved a new synthesis in music.”⁶This is also where his rhetoric begins to feel problematic for a modern day reader. Copland posits several times that jazz is “so difficult for ordinary ears” that these polyrhythms only appear a few measures at a time in contemporary music, and goes on to credit Gershwin as having written the “most original jazz song yet composed.”⁷ These statements indirectly communicate a belief that jazz’s rhythmic complexity places it above music “developed among primitive races.”⁸ Also, he places a white man at the pinnacle of achievement in a genre that he even describes as having Black (specifically African-American) origins. He provides some nuance when he argues that European composers have “exploited it as an exotic novelty.”⁹ However, his concluding statements describing jazz as “indigenous, music an American has heard as a child,” and encouraging American composers to draw on it as a musical resource, are ignorant of the actual Indigenous music of the Americas, as well as the institutional racism in America that complicates the use of jazz by white composers as inspiration and source material.¹⁰

1 Kostelanetz, Richard. “Preface.” In Aaron Copland: A Reader : Selected Writings 1923-1972, by Aaron Copland. New York: Routledge, 2004.

2 Copland, Aaron. “Jazz Structure and Influence.” In Aaron Copland: A Reader : Selected Writings 1923-1972. New York: Routledge, 2004, 83.

3 Ibid, 84.

4 Ibid, 85.

5 Ibid, 87.

6 Ibid, 85.

7 Ibid, 86.

8 Ibid, 86.

9 Ibid, 87.

10 Ibid, 87.

Dvorak’s Correspondence and What They Say About Him

Posted on November 1, 2023 by Rachel Christensen

The book Dvorak and His World by Michael Beckerman includes a chapter completely dedicated to correspondence received by Dvorak during his time in America.¹ These letters are supposedly not published anywhere else and have never been seen before this book. There are a wide range of letters from pleasant greetings to desperate pleas, all of which demonstrate the kind of impact Dvorak had in the American community and the world as a whole.

Letter to Dvorak regarding Requiem premiere.²

These first few letters were received by Dvorak just before and after his Requiem was first performed in Boston. The second letter is from someone giving thanks to Dvorak on behalf of the Boston government. He states that the opportunity for Bostonians to hear a premiere Dvorak’s work directed by Dvorak himself and with the ability to meet Dvorak is not something easily forgotten. He concludes his letter by stating that it is difficult to find words to describe the beauty of his work and that “Boston is fortunate in receiving its first impression of the great work at the hand of its great composer.”³ He continues in hoping that Dvorak’s “stay in America may be as pleasant to yourself as it will surely be profitable to the country, and that Boston may have many more occasions of renewing an acquaintance so delightfully begun.”⁴ This letter demonstrates how much of a impact Dvorak had on the places he traveled. The language in this letter allows us to understand that the people of Boston greatly valued Dvorak’s visit and premiere, and it had a vast impact on Boston and its people.

Letters to Dvorak requesting his help.⁴

The second section of this chapter includes letters to Dvorak from parts of the world Dvorak was not near at the time. It is unclear whether or not Dvorak ever responded, but these letters show that Dvorak had a great impact on other parts of the world and that many people were languishing for his attention. The first letter comes from a remote location in California close to the Mexican boarder “remote and isolated that perhaps the place has never been brought to [Dvorak’s] notice.”⁵ They have a prosperous music society intensely studying the works of Dvorak and often come across numerous problems with obtaining copies of his scores due to their location. That being said, they have “great enthusiasm and reverence for the Master who is doing so much for the development of music in America” and they would just like to ask “Dr. Dvorak to send [them] a few words of encouragement and advice.”⁶ This cute interaction is one way of showing how impactful Dvorak was even on the smallest and most remote communities all so desperately wanting to learn and study Dvorak’s music.

Bibliography

Beckerman, Michael, ed. Dvorák and His World. Princeton: Princeton University Press, 1993. Accessed November 1, 2023. ProQuest Ebook Central.

Footnotes

1Michael Beckerman, ed. Dvorák and His World. Princeton: Princeton University Press, 1993. Accessed November 1, 2023. ProQuest Ebook Central.

2Ibid.

3Ibid.

4Ibid.

5Ibid.

6Ibid.

Cultural Exchange between Chávez and Copland

Posted on November 1, 2023 by Katya Jarmulowicz

Aaron Copland and Carlos Chávez met in New York in 1926, both young and only at the beginning of their long and influential careers.¹They became close friend, and although much of their relationship was long distance, they maintained a strong connection, “mentally and spiritually and musically.”²The long lasting bond between the composers can be partially attested to their natural fondness for each other and additionally to the similarities between them.

Aaron Copland and Carlos Chávez³

Born a year apart, they both began musical study on piano before pursuing composition and harmony lessons in their teens.⁴Additionally, both studied in Europe in the 1920s, where they were exposed to the latest innovations in art music.⁵Over the course of their careers, the two seemed to develop a similar approach to modern composition in relationship to national identity. They both found the use of folk music as an effective way to create a distinctive “New World” sound.⁶Many of Copland’s most beloved works, such as El Salón México and Short Symphony quote or incorporate the sounds of Mexico that he encountered on his many trips to visit Chávez. Similarly, Chávez’s works were celebrated by Mexican musicians for establishing a modernist, Mexican sound with use of Mexican folk music.⁷

⁸

Copland admired Chávez’s non-European sound and “complete overthrow of nineteenth-century ideals.”⁹Similarly, Chávez deemed Copland’s works as, “genuinely American,” and “the music of our time.”¹⁰Their mutual respect for each other helped facilitate a cultural exchange of a new musical sound. Both Copland and Chávez introduced, programmed, and conducted the works of the other in their respective geographical locations.¹¹The quintessential American sound of the 20th century must be not only attributed to Aaron Copland, but Carlos Chávez and the close relationship between them.

1 POLLACK, HOWARD. “Aaron Copland, Carlos Chávez, and Silvestre Revueltas.” In Carlos Chavez and His World, edited by LEONORA SAAVEDRA, 99–110. Princeton University Press, 2015. http://www.jstor.org/stable/j.ctt1cg4n5s.11.

2 Copland, Aaron, Elizabeth B Crist, and Wayne Shirley. The Selected Correspondence of Aaron Copland. 1st ed. New Haven: Yale University Press, 2006.

3 Copland, Aaron. Aaron Copland and Carlos Chávez. , . [Date of production not identified] Photograph. https://www.loc.gov/item/2023781702/.

4 Parker, Robert L. “Copland and Chávez: Brothers-in-Arms.” American Music 5, no. 4 (1987): 433–44. https://doi.org/10.2307/3051451.

5 Ibid.

6 Murchison, Gayle. “‘Folk’ Music and the Popular Front: El Salón México.” In The American Stravinsky: The Style and Aesthetics of Copland’s New American Music, the Early Works, 1921-1938, 190–207. University of Michigan Press, 2012. http://www.jstor.org/stable/j.ctv3znzqf.15.

7 MIRANDA, RICARDO. “‘The Heartbeat of an Intense Life’: Mexican Music and Carlos Chávez’s Orquesta Sinfónica de México, 1928–1948.” In Carlos Chavez and His World, edited by LEONORA SAAVEDRA, 46–61. Princeton University Press, 2015. http://www.jstor.org/stable/j.ctt1cg4n5s.8.

8 “El Salón México.” Spotify, January 1, 1960. https://open.spotify.com/track/6nrYxPub6J1Buu7ScnRk7u?si=e27ee74bd90a4820.

9 Ibid.

10 Ibid.

11 Ibid.

Mildred Bailey and American Indian Identity

Posted on October 25, 2023 by Eli Schrubbe

Mildred Bailey, studio portrait, USA, 1949. (Photo by Gilles Petard/Redferns)

Concurrent Resolution No. 49 was filed by the Coeur d’Alene tribe of Idaho in the Idaho House of Representatives in March 2012 with the goal of correcting historical records and reuniting Mildred Bailey¹, one of the first female vocalists in jazz history. “I think it’s not known at all. Hardly nobody knew,” says Coeur d’Alene Tribal Chairman Chief Allan. “Not only being Native, but being a woman in that era, to be so strong and keep pushing and not to give up, that would help a lot of our young tribal members who are looking for a role model,” says Chief Allan².

For background on the Coeur d’Alene tribe, we can find a large monetary exchange between the tribe and the United States government. As a result of the constant stream of settlers into the area, the Coeur d’Alene people effectively transitioned from traditional means of nomadic survival in just fifty years after first making contact with Europeans and adopted static agriculture³. The Coeur d’Alene tribe paid the United States government half a million dollars in 1889 to give up the northern portion of their ancestral lands, as stated in the Indian Commissions Agreement. All Coeur d’Alene families received an equal share of the funds, most of which went into purchasing cutting-edge farming machinery⁴. Mildred Bailey, who was born in 1900 and was nurtured by her Coeur d’Alene mother and a Scotch/Irish father on a farm next to the reservation, portrayed this fast changing environment³.

For over eight decades, Bailey, a member of the Coeur d’Alene tribe, was mostly recognized as a “white jazz singer.” Conversations concerning the origins of jazz rarely addressed Bailey’s Indian identity; it stayed in the farmlands of Coeur d’Alene, where she learned to move, speak, and sing like a neglected crop. In a 1930s America that was still divided along racial lines, Bailey could easily be pardoned if she decided to conceal her Native American heritage, but she never made the attempt to do so³. On the contrary, she was happy to share it with everyone around her as a source of pride. The reason Mildred Bailey was labeled as “white” was that the jazz narrative she was a part of could not accommodate Indian jazz players. The faulty label of “white jazz-singer” was important for a number of reasons, not the least of which was Bailey’s significant influence on the jazz and pop scenes. Bailey invented the vocal “swing” style that many singers attempted to imitate, including “Ella Fitzgerald, Billie Holiday, Bing Crosby, and Tony Bennett.” (Hamill 33) Bailey chose to attribute her voice sixty years after it was recorded for the final time, to the Indian music of her childhood rather than her contemporaries.³

1“Page 260 Us, Indian Census Rolls, 1885-1940.” Fold3, www.fold3.com/image/216137757. Accessed 25 Oct. 2023.

2Robinson, Jessica. “Tribe Seeks to Correct Jazz History on Native Singer’s Heritage.” NPR, NPR, 15 Mar. 2012, www.npr.org/templates/story/story.php?storyId=148715100.

3 Berglund, Jeff, Johnson, Jan, and Lee, Kimberli, eds. Indigenous Pop : Native American Music from Jazz to Hip Hop. Tucson: University of Arizona Press, 2016. Accessed October 26, 2023. ProQuest Ebook Central.

4 Dinwoodie, David. “Landscape Traveled by Coyote and Crane: The World of the Schitsu’Umsh (Coeur d’Alene Indians).” Montana; the Magazine of Western History 53, no. 1 (Spring, 2003): 75. https://www.proquest.com/scholarly-journals/landscape-traveled-coyote-crane-world-schitsuumsh/docview/217955660/se-2.

Music as a Means of Oppression

Posted on October 25, 2023 by Zachary Buerger

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 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.

Are Musicals Inherently American?

Posted on October 25, 2023 by Lucas Jindra

There are certain musical genres that are considered to be inherently American, and one often overlooked one is musical theater. While the musical is a broad concept, the first modern musical is usually attributed to The Black Crook, which opened in New York in 1866.¹ Therefore, America was at the heart of the beginnings of the musical, many would say. But is that the case?

As is common with history, giving a topic a second glance usually sheds new light and much more meaning is discovered. This is also the case with musicals, as a quick search will bring up information related to the first musicals in New York City. David Armstrong, a musical theater ‘legend’ who teaches at the University of Washington, talks about how “musical theater got its start following a huge wave of Irish immigration in the late 1800s.”² So musical theater is some form that could be thought of as Irish. But aren’t Irish in America considered Americans? This is where debating the origin of a particular genre gets muddled, and complexities are often shown with a simplistic cover.

One particular musical named “Belle of New York” has an interesting story. While it was successful in the US, British audiences (London, in particular) enjoyed this musical as well. A picture of this musical from 1898 is shown below.³

Compared to a mere 64 performances in New York (perhaps ironically), the “Belle of New York” ran “for an almost unprecedented 674 performances” in Britain.⁴ An 1898 New York Times newspaper describes this fact as an “experiment of transplanting American burlesque to London”.⁵ While typically thought of as distinct regions, the British Isles and the US become tightly interrelated by musical theater. While Irish immigrants in New York were possibly large influencers and founders of musical theater, this musical art eventually found its way back to the British Isles, especially London. Because the majority of Americans are immigrants, it makes sense that this type of American music is essentially the music of immigrants. Musical theater, especially in its early days, is an especially good example of this multi-regional origin and spread.

1 Stewart, James. “Timeline: American Musicals.” 13 February 2017. Vermont Public. https://www.vermontpublic.org/programs/2017-02-13/timeline-american-musicals

2 “The Surprising History of Musical Theater.” University of Washington. https://www.washington.edu/storycentral/story/the-surprising-history-of-musical-theater/

3 Byron Company, Plays, “The Belle of New York.” 1898. Museum of the City of New York.

4 “The Belle of New York [Musical Comedy].” Josef Lebovic Gallery. https://www.joseflebovicgallery.com/pages/books/CL200-5/the-belle-of-new-york-musical-comedy

5 Lederer’s London Effort, The New York Times. 12 April 1898. https://www.proquest.com/hnpnewyorktimes/docview/95619956/CC62D1F7E093472EPQ/4?accountid=351

Violent Notation: Harvey B. Gaul & Black Spirituals

Posted on October 12, 2023 by Mariana Rogan

Harvey B. Gaul was an organist and composer in the early 20th century. He worked in various church music positions across the country, but was based in Pittsburgh for 35 years of his career, and was a central fixture of the music community in the city. He is even memorialized by the Pittsburgh New Music Ensemble’s composition contest, which bears his name.¹

During his prolific career as a composer and church musician, Gaul arranged a few spirituals/folk songs of African-American origin. There are two such examples that I found. The first is a song titled “Ain’t It a Shame,” which is published alongside another song under the larger title “Negro [sic] Dialect Songs.” The other is called “South Carolina Croon Song.” This latter work cites a lyricist named Will Deems, but I was unable to find any information about him. Although definitely not a unique case in his time, Gaul’s arrangements demonstrate perfectly the idea that using notation to transcribe non-Western classical music can be a violent act.

Title and Subtitle from “Ain’t It a Shame” sheet music.

What struck me about the first tune was the title of the larger work, which attributes these songs to Black Americans. Yet the credited arranger being Gaul, and the origin being as vague as an entire race, Gaul is the only one who benefits materially from the publication of this tune. Any sense of giving credit through this title is overshadowed by every other aspect of arrangement. The use of the word “dialect” also seems to other this song by distinguishing the way that Black Americans speak and sing from the way that White Americans do. The subtitle for the tune also labels it as a “semi-spiritual.”² This appeared odd to me, as it has religious themes, and there’s nothing I have noticed about the tune that would disqualify it as a spiritual. There is an overall sense from these elements of the sheet music that the tunes are not taken entirely seriously as worthwhile music.

Note about the origins of the “South Carolina Croon Song”

The “South Carolina Croon Song,” despite the title not referring to dialect in the way the other tune does, features lyrics that are notated to indicate the vernacular speech of Black Americans in the south. “Don’ yo’ hear yo’ pappy play de banjo chune?”³ is just one example of this. The sheet music also features a note at the bottom of the first page that says, “Sung by an old Mammy on a South Carolina Plantation on the Back River.”⁴ This is just plain lazy citation. This woman is not named, and the descriptor “old Mammy” could very easily be interpreted as a diminutive. The written elements of this arrangement already demonstrate a lack of respect for the origins of the music that is being exploited by Gaul.

Finally, what was most striking evidence of the violence of Gaul’s notation of these tunes was the recording I found of White American contralto Kathryn Meisle performing “South Carolina Croon Song.” In the citation, it even indicates that perhaps Will Deems was a pseudonym for Gaul, and not a real lyricist. The recording creates this romanticized vision of the “old Mammy” singing this tune on the “Back River.” The mournful orchestral accompaniment, and the distinctly operatic style of singing are all evidence of a desperate attempt to take a folk tune and cram it into the Western classical tradition. Gaul’s transcriptions are gross misappropriations of these tunes, beyond any justification of preservation or appreciation.

⁵

1 Library of Congress. “Harvey Bartlett Gaul (1881-1945).” Accessed October 12, 2023. https://www.loc.gov/item/ihas.200185354/.

2 “Aint It a Shame : Negro Dialect Song.” Chicago, Ill. : Clayton F. Summy, 1927. Blockson Sheet Music. Temple University Libraries. https://digital.library.temple.edu/digital/collection/p15037coll1/id/5202.

3 “South Carolina Croon Song.” Boston: Oliver Ditson Company, 1922. Vocal Popular Sheet Music Collection. University of Maine. https://digitalcommons.library.umaine.edu/cgi/viewcontent.cgi?article=5657&context=mmb-vp.

4 Ibid.

5 Library of Congress. “South Carolina Croon Song,” October 7, 1924. https://www.loc.gov/item/jukebox-71482/.

H. T. Burleigh’s Compositional Moods

Posted on October 10, 2023 by Rachel Christensen

“Little Mother of Mine” spiritual arranged by H. T. Burleigh.¹

H. T. Burleigh (Harry Thacker Burleigh) played a significant role in the development of American music as he composed over 200 pieces in this genre. He was the first African American acclaimed for his concert pieces and a founding member of American Society of Composers, Authors, and Publishers (ASCAP).² After passing in 1949, Burleigh is thought to be one of the most significant contributors to American music especially through his arrangements of African American spiritual that are said to have “transported a musical tradition that was born out of the plight of enslaved people, onto the concert stage, where they are revered as masterful examples of uniquely American music.”³

Burleigh was able to arrange the piece “Little Mother of Mine,” to convey the sentimental meaning of the text through compositional techniques. The half-step motif seen in the left hand countermelodies throughout highlights certain expressive words like “twilight,” “evening,” and “west” which are important in the meaning of this text. Burleigh’s compositional choices such as using “sevenths, non chord tones, and chromatic melodic notes” are “frequently expressive devices in his songs, often indicating a bittersweet or sad emotion.”⁴ This is a subtle strategy used by Burleigh but it effectively allows him to convey the mood of the text.

Burleigh demonstrates the emotion of this text through how he differentiates the first verse from the second. The second verse is accompanied “memorable countermelodies and richer chordal textures” in the piano accompaniment.⁵ This further emphasizes the mood of the text. It is subtle, but a very effective strategy of arrangement by H. T. Burleigh.

Bibliography

Burleigh, H. T. “Little Mother of Mine.” CONTENTDM, 1917. https://digital.library.temple.edu/digital/collection/p15037coll1/id/6179.

Sears, Ann. “‘A Certain Strangeness’: Harry T. Burleigh’s Art Songs and Spiritual Arrangements.” Black Music Research Journal 24, no. 2 (2004): 227–49. https://doi.org/10.2307/4145492.

Footnotes

1“H. T. Burleigh (1866-1949),” The Library of Congress, accessed October 10, 2023, https://www.loc.gov/item/ihas.200035730.

2“H. T. Burleigh (1866-1949),” The Library of Congress, accessed October 10, 2023, https://www.loc.gov/item/ihas.200035730.

3“H. T. Burleigh (1866-1949),” The Library of Congress, accessed October 10, 2023, https://www.loc.gov/item/ihas.200035730.

4 Ann Sears, “‘A Certain Strangeness’: Harry T. Burleigh’s Art Songs and Spiritual Arrangements.” Black Music Research Journal 24, no. 2 (2004): 227–49. https://doi.org/10.2307/4145492.

5Ann Sears, “‘A Certain Strangeness’: Harry T. Burleigh’s Art Songs and Spiritual Arrangements.” Black Music Research Journal 24, no. 2 (2004): 227–49. https://doi.org/10.2307/4145492.

Black Newspaper Critics and Bluegrass

Posted on October 5, 2023 by Mariana Rogan

In March of 1969, the Osborne Brothers, a bluegrass duo from Kentucky, released a record called “Yesterday, Today and the Osborne Brothers.” The album was half vintage, half contemporary bluegrass tunes, including re-recordings of the duo’s greatest hits. The same month, a review of this album appeared in The Minority Report, which was an underground African-American newspaper based in Dayton, OH. The reviewer, Mike Hitchcock, was writing during the time of the folk revival of the mid-20th century, and he notes this in the opening paragraph:

“The latest issue of Rolling Stone…is chock full of stuff about bands like Pogo,…Crosby, Nash and Stills, and the word from people on the West Coast is that country music is rapidly becoming where it is at.”¹

Hitchcock does clarify, though, that he doesn’t believe the Osborne Brothers are “happening” yet, and are rather on their way to reaping the benefits of this folk revival.² The review is framed as an early discovery of this up and coming group (though they had been well established in bluegrass as a genre), and credits the largely black readership of the newspaper with being a driving force in a bluegrass revival, due to the genre’s roots.

Bluegrass Discography: Viewing full record for Yesterday, today & the Osborne Brothers

Cover of ‘Yesterday, Today & the Osborne Brothers’

One of the main ways Hitchcock does this is through his emphasis on the live performance aspect of the genre of bluegrass. He recounts how one of the more traditional songs on the record is “the kind of thing you used to hear at the Ken-Mill when all the boys were too drunk to fight anymore and not drunk enough to go home and somebody would put a quarter in the request box…”³ Demonstrating the community aspect of this genre is how Hitchcock asserts it as popular and integral for his reader base, which are largely Black Midwesterners.

His focus on the communal roots of bluegrass music being evoked through traditional songs that are recorded for a commercial audience contrasts the condescending reaction to bluegrass from the wider public that he observes. The example given by Hitchcock involves general condescension at the University of Chicago Folk Festival, where bluegrass was described as “quaint and ethnic.”⁴ To Hitchcock, this is precisely the reason that although they are making progress towards popularity, bluegrass musicians are still largely not considered “hip.” He directly ties this to the socioeconomic and racialized origins of bluegrass when he asks the rhetorical question: “After all, what do [n-words] and hillbillies know about music?”⁵

In addressing the fact that bluegrass is a music traditionally enjoyed and made by Black people and poor White people, and yet is on the rise in universal popularity contrary to previous resistance at the idea, Hitchcock is documenting an important cultural dialogue around folk and popular music. We now craft arguments such as his to give equal stake in the popularity and commercial uses of bluegrass to all who were/are the originators and curators of the genre.

1“The Osborne Brothers. Buy a Nickel of Bluegrass Baby.” Minority Report (Dayton, Ohio) 1, no. 4, March 15, 1969: 5. Readex: African American Newspapers. https://infoweb.newsbank.com/apps/readex/doc?p=EANAAA&docref=image/v2%3A12A7ECD8048E2975%40EANAAA-12BA755320D4E840%402440296-12BA7553513015E0%404-12BA7553CDFFFFE8%40The%2BOsborne%2BBrothers.%2BBuy%2Ba%2BNickel%2Bof%2BBluegrass%2BBaby.

2 Ibid.

3 Ibid.

4 Ibid.

5 Ibid.

Florence Price – Pioneer or Archetype?

Posted on October 5, 2023 by Nathaniel Johnson

Florence Price was a composer in the early 1900s in the United States. She is often remembered for persevering against prejudice (being a black female composer), working to find her niche in the post-Dvorak American Music scene, composing along side peers such as Dawson, Burlesque, and others.¹

As seen in this clipping from the Plaindealer (an African American newspaper from Kentucky) from 1934, Price enjoyed a fairly high deal of synchronic success²
. Marion Andersson famously sang one of her arrangements of a spiritual on the steps of the Lincoln center in front of an audience of thousands.³

While it is true that Price’s existence as a black female composer put her in the face of a considerable deal of adversity (Price at one point had to write letters that explicitly asked conductors to evaluate her music without regards to her race or sex), it is also important to evaluate her objectively as a composer and see in what ways her work fit into the pattern of composition surrounding her time⁴
. Just as composers like Mussorgsky or Stravinsky were drawing on folk traditions from their own countries, so too was Price using the American folk tradition she knew as a launch point for her own idiosyncratic style. In terms of harmonic style and phrasing, her first symphony is compared to Tchaikovsky and is dripping with 19th century European tropes.

So as we appreciate the unique position of Price, one of a few— if not the only notable female composer of color from her time, we must be careful not to over-essentialize her position, and do as she says: evaluate her objectively and appreciate her position among her contemporaries.

1 Davis, Lizzie. “The Inspirational Life of Composer Florence Price – and Why Her Story Still Matters Today.” Classic FM, Classic FM, 2 Feb. 2022, www.classicfm.com/discover-music/florence-price/.

2 “Mme. Evanti Praises Race Composer.” Plaindealer (Kansas City, Kansas) XXXVI, no. 41, October 12, 1934: 6. Readex: African American Newspapers. https://infoweb.newsbank.com/apps/readex/doc?p=EANAAA&docref=image/v2%3A12ACD7C7734164EC%40EANAAA-12C188C7B81DCC88%402427723-12C188C8027A3378%405-12C188C9427D9E78%40Mme.%2BEvanti%2BPraises%2BRace%2BComposer.

3 Ross, Alex. “The Rediscovery of Florence Price.” The New Yorker, The New Yorker, 29 Jan. 2018, www.newyorker.com/magazine/2018/02/05/the-rediscovery-of-florence-price.

4 Ege, Samantha. (2018). Florence Price and the Politics of Her Existence. Kapralova Society Journal. 16.

The Origins of Soul Music

Posted on October 3, 2023 by Carter Allen-Weyenberg

Getty Image. 1901. Photo of Margaret Murray Washington.

Black woman Margaret Murray Washington gave an address during the Louisiana Purchase exhibition, titled “The Songs of Our Fathers.” In this address, she demarcates soul music as “words and music voiced together with the deepest feelings.”¹This was in 1905, during a time when hearing the words of a black woman was not extremely common, even the article was stated to be written by ‘Mrs. Booker T. Washington is a white soldier. This was the earliest definition of soul music that I could find, from an African American source.

Soul music is an African-American genre established in the 1960s.³ It’s a fusion between Gospel, Jazz, Rhythm, and Blues. Many different singers across the genre attempt to achieve a spiritual ascendance. Big names like Ray Charles, Etta James, and Sam Cooke spearheaded the genre. Billboard topper “A Sunday Kind of Love”⁴ by Etta James, to me, represents the spirituality that soul music represents. Typical Christian denominations, that James subscribed to meet on Sunday. In the song she sings of wanting to meet a lover on Sunday, to keep her warm throughout the week. In my opinion, she’s talking about God here. Someone that you’re closest to on Sunday. Take a listen to the song below.

In the latter half of the 1960’s you can hear a marked difference in Soul music. The influence of gospel increased, but the influence of the blues fell. You hear a more distinctive Southern style; it becomes more rugged and less polished. As you hear in the recording by Etta James, it’s almost an aria sung by her while backed by a rhythm section. In this recording by James Brown “Out of Sight”⁵ you can hear a very large difference in how the two songs sound. This difference in sound is defined as “Mowtown.” The latter better signifies the soul scene in the 1970’s.

Although Soul Music is a relatively new genre, I have a feeling that it’s going to stay. We’ve got popular black artists pioneering the genre. Artists like Lauryn Hill and Mary J Blige are bringing it into pop culture. We’re getting gospel style music with secular lyrics. We see it all over the country too, places like New York, Chicago, and New Orleans are the first places that come to mind.

1 “The Songs of Our Fathers. An Address Delivered on Fisk Day during the Louisiana Purchase Exhibition.” <em>Plaindealer</em> (Topeka, Kansas) VII, no. 20, May 19, 1905: [3]. <em>Readex: African American Newspapers</em>. https://infoweb.newsbank.com/apps/readex/doc?p=EANAAA&docref=image/v2%3A12A7EF1A4AC47F2D%40EANAAA-12C8B913302F6748%402416985-12C8B9134BFB71A0%402-12C8B913A0F80C58%40The%2BSongs%2Bof%2BOur%2BFathers.%2BAn%2BAddress%2BDelivered%2Bon%2BFisk%2BDay%2Bduring%2Bthe%2BLouisiana%2BPurchase%2BExhibition.

2 Hampton, Riley. 2000. The Chess BoxGeffen. https://search.alexanderstreet.com/view/work/bibliographic_entity%7Crecorded_cd%7C714506.

3 Brackett, David. “Soul music.” Grove Music Online. 31 Jan. 2014; Accessed 3 Oct. 2023. https://www-oxfordmusiconline com.ezproxy.stolaf.edu/grovemusic/view/10.1093/gmo/9781561592630.001.0001/omo-9781561592630-e-1002257344.

4James, Etta. 1960. “Etta James – a Sunday Kind of Love.” Genius.com. 1960. https://genius.com/Etta-james-a-sunday-kind-of-love-lyrics.

5Lowe, Sammy. 2007. GoldPolydor. https://search.alexanderstreet.com/view/work/bibliographic_entity%7Crecorded_cd%7C694897.

Harry Lewis, Pioneering Black Classical Music

Posted on September 28, 2023 by Nathaniel Johnson

Carl Van Vechten, Portrait of Marilyn Horne and Henry Lewis, 1961, in Library of Congress Prints and Photographs Division Washington

Henry Lewis, a prodigious Bass Player, was the first black performer in a Major orchestra in the US. He won a job in the LA Phil in 1948 at the age of 16, becoming not just the first black player to play in a major orchestra, but also the youngest player of any race to win such a job¹. Lewis’s impacts on American Music were noted by contemporaries as he was appointed conductor of the New Jersey symphony. He also served as a conductor for service orchestras in the Army stationed in Europe².

Lewis’s story in American Classical music forces us to consider the notion of whiteness in American Classical Music. Classical music in the U.S. has almost earned the label of “whiteness”. When we look at the musicians, the composers, the audiences, one would imagine that classical music has always been an institution by white people for white people. However this is not necessarily the case. Lewis’s position followed the rise of Black composers such as Burleigh, Price, and Dawson³. The National Conservatory in New York led by Dvorkak, seemed to be pushing a more diverse slate of classical music. However 30 years after Lewis’s death, only 2% of musicians in major orchestras are black and 4% of conductors of major orchestras are black⁴.

So where has the United States lost its momentum in diversifying classical music? One culprit may be music education. In his dissertation, Brian Gellertsein discusses the pervasive white supremacy that prevails throughout music education, despite years of understanding that classical music in the US has a diversity problem. He even suggests that our education of music educators is partly to blame, with standards for graduation and entrance that favor white, wealthy, better prepared students⁵. While Gellerstein finds no shortage of problems with music education, he is rather short on solutions. His argument also potentially implies that the key to more Black musicians may be removing the emphasis on classical music; a point that while maybe bears merit, poses new problems for the problem of diversifying classical music as an institution.

At an institution like St. Olaf, that works with a great deal of music educators, it is important that we not let the progress made by musicians like Henry Lewis go unfollowed. It is critical that we continue to look critically at the ways ensure diverse practices among our professors and future educators alike to build upon the legacy of Black classical music in the US.

1
“The Legacy of Henry Lewis: Watch & Listen.” LA Phil, www.laphil.com/about/watch-and-listen/the-legacy-of-henry-lewis. Accessed 27 Sept. 2023.

2
Henry lewis, pioneer black classical music conductor and dir. 1996. Jet. Feb 26, https://www.proquest.com/magazines/henry-lewis-pioneer-black-classical-music/docview/199975173/se-2 (accessed September 27, 2023).

3
Huizenga, Tom. “Why Is American Classical Music so White?” NPR, NPR, 20 Sept. 2019, www.npr.org/sections/deceptivecadence/2019/09/20/762514169/why-is-american-classical-music-so-white.

5
Robin, William. “Great Divide at the Concert Hall.” The New York Times, The New York Times, 8 Aug. 2014, www.nytimes.com/2014/08/10/arts/music/black-composers-discuss-the-role-of-race.html.

5
Gellerstein, Brian. “DARING TO SEE: WHITE SUPREMACY AND GATEKEEPING IN MUSIC EDUCATION.” University of Massachusetts Boston, 2021.

Is American music really American?

Posted on September 20, 2023 by Leigha Daniels

After playing in the St. Olaf Orchestra’s concert last spring which essentially had all works from Antonin Dvorak; including Dvorak’s “New World Symphony” and “American Suite.” It became clear to me that what we consider “American” music, isn’t actually American. We learned from Joseph Horowitz that Dvorak would take bits in pieces from melodies he heard while traveling around America. It should be noted that most “American” music contains melodies, tunes, and isms from many other different cultures.

In Dvorak’s Prophecy, Scholar Joseph Horowitz sheds light on the fact that Dvorak was in search of “homegrown” music. According to Dvorak “homegrown meant music created by Black and Indigenous people.” The term “homegrown” can definitely be picked apart to pieces when attempting to determine if Indigenous, Black, or American music is considered to be homegrown or not.

When Dvorak composed these pieces, he had the idea that everything he heard and picked up was essentially American. Although we can acknowledge that most of the tunes he incorporated in his music were from Indigenous people.

“Dvorak was stirred by the sad fate of the Indian and the pathos of the slave. His empathy found expression in his Symphony From the New World- … It begins with a sorrow song and ends with an Indian dirge. Its most famous tune, later reconstituted as the synthetic spiritual “Goin’ Home,” memorializes the tragic servitude of Black Americans.”

On a similar but a little different note, I think that our education system has failed us in the past. Growing up and hearing music on the radio, on TV, in stores, we’ve always thought that what we were hearing was American music. In actuality, most of these pop songs we hear have stemmed from African American people. We have been surprisingly ignorant when it comes to the origins of the music we listen to and I think that ought to change. We can complete this circle by coming back to Dvorak. Dvorak composed the “American Suite,” in an attempt to capture American music. Before I had any prior knowledge of this piece, I simply thought: Dvorak was in America at the time therefore, the music was American. Oh, how I was wrong, and I imagine I’m not the only one who had thought this way. I hope we can learn and acknowledge our ignorances and move forward with open minds.

Dvorak in Spillville, Iowa where he spent a summer in search of “American” music.

Citations

Music: Dr. dvorak’s new symphony. 1893. The Critic: a Weekly Review of Literature and the Arts (1886-1898). Dec 23, https://www.proquest.com/magazines/music/docview/124901982/se-2 (accessed September 20, 2023).

Horowitz, Joseph. Dvořák’s prophecy and the vexed fate of Black Classical Music. New York: W. W. Norton & Company, 2022.

Toll, Martha Anne. “Review | He Saw a ‘noble’ Future for Black and Indigenous Composers. He Was Wrong.” The Washington Post, December 10, 2021. https://www.washingtonpost.com/outlook/he-saw-a-noble-future-for-black-and-indigenous-composers-he-was-wrong/2021/12/08/9705c2f4-2ba1-11ec-985d-3150f7e106b2_story.html.

Natalie Curtis – Intention vs. Impact

Posted on September 20, 2023 by Rachel Dumont

Natalie Curtis Burlin (1875 – 1921) was an American ethnomusicologist and musician whose work centered around preserving and archiving African-American and Native American music, art, and culture. In her 1913 article “The Perpetuating of Indian Art”, she appeals to the American governmental systems that are trying to erase Native culture altogether by assimilation into Western culture. While Curtis’ intentions were likely to help the Native American peoples, her argument against assimilation focuses largely on how Indian culture benefits white people. In the opening sentence of her article, she states:

“Those who have worked among the American Indians, and have learned to respect the thought, the art, and many of the religious ideas of this most interesting people, must feel a sense of almost personal gratitude to the present Secretary of the Interior for having appointed a Supervisor of Music in the department of Indian Education, whose duties shall be to ‘record native Indian music, and arrange it for use in the Indian schools.’”¹

While Curtis continuously raves about the beauty and importance of Native Culture throughout the article, her argument always boils down to this: since Native culture is so beautiful, we can’t let it vanish completely because we can learn from them to help better ourselves and our Western culture.

This is a common theme among supposedly well-meaning American ethnomusicologists at this time and throughout history. Ethnomusicologists like Alice Fletcher and Natalie Curtis tended to use language that is insensitive and dehumanizing towards the cultures they were studying. Fletcher was of the belief that “education was of primary importance for Native Americans, as it would ease assimilation into ‘civilized’ culture.”² Curtis referred to Native Americans as “underdeveloped”, “primitive”, and “noble dogs”.

Not to say that Curtis didn’t accomplish good things in her work – she used her personal relationship with Theodore Roosevelt to aid in the removal of a longtime ban on Native American music, ³and she strongly advocated against the erasure and white-washing of Native culture. Whatever the intentions, it’s important to analyze and acknowledge ethnomusicologists of the past so we can recognize where they failed and do better in the future. What we can learn from Curtis and others is that It’s important to ask yourself, whose betterment is the work intended for?

1 Curtis, N. (1913, Nov 22). THE PERPETUATING OF INDIAN ART. Outlook (1893-1924), 623. Retrieved from https://www.proquest.com/magazines/perpetuating-indian-art/docview/136640521/se-2

2 Haynes, Caitlin T, and Katherine Crowe. “Alice Cunningham Fletcher and Francis LaFlesche in the Transcription Center.” Smithsonian, 2023, transcription.si.edu/articles/alice-cunningham-fletcher-and-francis-la-flesche-transcription-center.

3 Curtis, N. (1919, Mar 05). MR. ROOSEVELT AND INDIAN MUSIC: A PERSONAL REMINISCENCE. Outlook (1893-1924), 399. Retrieved from https://www.proquest.com/magazines/mr-roosevelt-indian-music/docview/137007546/se-2

Britannica, The Editors of Encyclopaedia. “Natalie Curtis Burlin”. Encyclopedia Britannica, 22 Apr. 2023, https://www.britannica.com/biography/Natalie-Curtis-Burlin. Accessed 20 September 2023.

Native American influence on American Music

Posted on September 20, 2023 by Lucas Jindra

Charles Wakefield Cadman was an American pianist and composer who was a so-called musical “Indian Expert.” He incorporated Native American music into many of his compositions, and gave talks based on his compositions and experiences living with Native Americans all over the US. I stumbled upon an article about him in the The Chicago Defender while looking for white and Native American musicians drawing influence from each other, primarily in the Midwest. This article, dated from 1925, talks about a new kind of American music, as one that is as “characteristic of America as the music of Spain is characteristic of that nation” (The Chicago Defender).¹ The article lists Charles Wakefield Cadman as supporting and expressing this view and goes on to both identify Cadman as a man ahead of his time and describes him as an influential figure in ethnology and composing.

This article relates directly to Francis Densmore’s work and Beverly Diamond’s opinions about how to study Native American music. While what we can tell from this article is limited, the text specifically describes Cadman as “spend[ing] many years living among the Indian tribes of the West.” While ‘living among’ could have many different meanings, he likely was much more attached to Native American music and their cultural context than Francis Densmore was.² In addition, Cadman seems to follow Beverly Diamond’s opinion more closely by living among and most likely learning about the cultures and traditions of the Native Americans.³ Instead of studying this music as an outsider, Cadman attempts (though we don’t know how successfully) to become an insider and therefore get to know the music much better than Densmore’s categorical analysis and recordings. It is possible that Densmore’s intentions were a bit different than Cadman’s in that she wanted to record these songs if they were to die out. In contrast, Cadman’s goal might have been more to get to know Native American so well to use it for his own good.

Through Cadman’s work, this article not only attempts to describe current American music based on his insights, but also tries to predict the future of American music. Not only was Cadman an ethnologist, but also a composer. According to the article, his compositions were the first of its class and the future of American music. It is best compared with other articles that outline others’ work in ethnography and ethnomusicology, and so it has direct ties to Francis Densmore’s and Beverly Diamond’s work. While it is hard to confirm, this article makes it appear as though Charles Wakefield Cadman was a man ahead of his time who pioneered views and practices that came decades later.

1 “Folk Songs Called Root of New Music.” The Chicago Defender, 25 April 1925.

2. Densmore, Francis. “Pawnee Music.” New York, 1972.

3. Diamond, Beverly. “Music and Modernity among the First Peoples of North America.Wesleyan University Press, Middletown Connecticut.

“Othering” Native American Music

Posted on September 20, 2023 by Rachel Christensen

Fletcher’s fieldwork collection from observing Sioux and Omaha Native Americans.¹

Alice C. Fletcher is thought to be the first scientist of ethnology to live among the Native Americans in the 1880s.² In this excerpt of an article written by Fletcher, she details her time observing a ceremony done by the Native Americans she was living with. She continues by explaining every detail of what she sees and how she feels throughout the duration of this event.

Fletcher page 1 Fletcher page 2

One of Fletcher’s first feelings upon entering this tent and seeing the ceremony is one of fear. She was “startled by a sudden mighty beating of the drum, with such deafening yells and shouts that [she] feared [her] ears would burst.”³ She describes the women sitting around the drum as being the only people wearing color. She details the bangles they wear around their wrists as “glints of brightness” which “only added to the weirdness of the place.”⁴ Fletcher’s vocabulary usage in her descriptions throughout this article excerpt insinuates a sense of “othering” between her and the ceremony. The impression she gives the reader is one of fear, where the reader might want to be wary of Native Americans and their music.

Fletcher moves on to discuss the music she hears. She states that she was “distressed and perplexed, [her] head was ringing, and [she] was fast becoming mentally distraught.”⁵ The visuals of the ceremony, the dancing and singing, lead her to call upon “every picture of savages [she] had ever seen,” as well as “every account of Indian atrocit[y] [she] had ever heard,” and it “gave her a horrible interpretation to the scene.”⁶ So much so that she would have escaped if she could. Eventually, she states that she comes to her senses and realizes that she was witnessing this very ceremony by her own choice, and she needs to put her personal emotions aside.

Fletcher admits it took her a long time for her ears to adjust to what she was hearing. She even acknowledges that the Native Americans struggled to listen to their music when played on a piano.⁷ They were not accustomed to the piano the same way Fletcher was not accustomed to their singing. It wasn’t until she fell ill and the Native Americans sang to her that she finally began to understand the beauty of their music.

It is really easy to discuss other culture’s music in a way that makes it seem so far away from us. It is so easy to “other” their music as seen here in the way Fletcher writes about how she felt while experiencing their ceremony. Fletcher’s feelings demonstrate exactly why there is misunderstanding and misrepresentation of Native American music. People begin with a preconceived idea and understanding that it makes it difficult to learn about and appreciate local and global music for what it is.

Bibliography

“Alice Cunningham Fletcher.” History of American Women, April 2, 2017. https://www.womenhistoryblog.com/2015/05/alice-cunningham-fletcher.html.

Fletcher, Alice C. “INDIAN SONGS.: PERSONAL STUDIES OF INDIAN LIFE.” Century Illustrated Magazine (1881-1906) XLVII, no. 3 (01, 1894): 421, 1-2, https://www.proquest.com/magazines/indian-songs/docview/125523852/se-2.

“Life among the Indians.” Nebraska Press, January 27, 2017. https://www.nebraskapress.unl.edu/nebraska/9780803241152/.

1https://www.nebraskapress.unl.edu/nebraska/9780803241152/

2“Alice Cunningham Fletcher,” History of American Women, April 2, 2017, https://www.womenhistoryblog.com/2015/05/alice-cunningham-fletcher.html.

3Alice C. Fletcher, “INDIAN SONGS.: PERSONAL STUDIES OF INDIAN LIFE,” 1.

4Fletcher, 2.

5Ibid.

6Ibid.

7Ibid.

Is BIPOC Performance Always Political Resistance?

Posted on November 21, 2022 by Sophia Kushner

On Easter Sunday, 1939, Marian Anderson performed on the steps of the Lincoln Memorial, to a crowd that filled the National Mall.

From the Smithsonian National Museum of American History YouTube Channel, on the Anacostia Community Museum website¹

Some might be familiar with the history of her journey to this performance. Barred from playing Constitution Hall by the “white artists only” policy of the D.A.R., Anderson’s representatives, Howard University, and the NAACP fought for her right to perform in DC. After years of negotiations and protest, they turned to the idea of an outdoor concert, partially out of frustration, and the iconic performance began to take shape.²

Anderson was already world-famous by this time, but this performance secured her place in the American musical identity arguably more than any other. The construction of such an identity, and the role Black Americans should have within it, was a defining cultural characteristic of this time period. The Black artistic community was actively engaged in shaping not only their musical identity separate from the white people around them, but in fighting for their rightful place in the growing commercial and artistic worlds of American music. And the arts, accordingly, were being used (and co-opted) to make arguments about social equality. This cultural landscape resulted in some essentialism and some elitism among Black intellectuals, and Anderson’s career was certainly touched by this; her renown puts her in W.E.B. DuBois’ talented tenth, and her professional work was considered representative of the whole African-American community and used to assign greater value to those peoples in the eyes of whites. For evidence of this, one need only look at this educational poster, which leverages her talent to make an implicit argument for racial equality.

From the Smithsonian National Museum of American History³

Her performance of “My Country Tis of Thee” on the National Mall relates her career specifically to the musical construction of Americanness in the 20th century. And this poster is a perfect example of Black talent being leveraged in civil rights debates. Now, of course the arts can and should be a vehicle for social messaging. But how did Anderson feel about the civil rights implications of her performance and the way it was interpreted in the following decades?

This particular rhetorical question actually has a fairly straightforward answer: she never intended the concert to be a statement or a fight. Anderson wrote on page 187 of her autobiography that she “felt about the affair as about an election campaign; whatever the outcome, there is bound to be unpleasantness and embarrassment . . . [which she] could not escape,”⁴ and one of her most respected biographers describes the situation thus: “the symbol that she was being made to represent was not of her own choosing and this made her feel ashamed and unworthy, even defensive.”⁵ In short, she didn’t want to be a civil rights crusader, but being Black in America meant (means?) she couldn’t simply be an artist without being associated with that fight. Throughout her career, people persisted in this unwilling association of Anderson’s voice, her art, her blackness, with a political message. Even worse, her voice was later appropriated by the government to reach out to Black communities via an appeal to civil rights activism. Her performance is used as a call to action for Black citizens in this poster from the 1990 census:

From the Smithsonian National Museum of American History⁶

The patriotism of Anderson’s performance is highlighted by the use of the American flag and the phrase “Lift Every Voice” – colloquially, the black national anthem – as a focal points of the poster, correlating Anderson’s blackness specifically to a sense of “Americanness.” The appropriation of Anderson’s performance for political ends, however noble those ends might be, raises questions about artist intention. We know none of that was her intention. But since music can’t exist in a political vacuum, how can we separate Anderson’s intentions for her art from those of the people around her? Should we do so? Moreover, is it at all appropriate or ethical for Black talent to be appropriated by the government that’s done Black communities so much historical and present harm? To the last I’d simply say no, but the other two are genuinely open questions. Political music should be looked at with a critical eye, of course, but so should music that was appropriated for political purposes. There is more to the story of any artist than one particular political message they’ve been associated with.

1 “Marian Anderson.” Anacostia Community Museum. Smithsonian Institute. Accessed November 21, 2022. https://anacostia.si.edu/index.php/collection/spotlight/marian-anderson.

2 Keiler, Allan. “The Concert at the Lincoln Memorial (Easter Sunday, 1939),” in Marian Anderson: A Singer’s Journey, 181-217. New York, NY: Scribner, 2000.

3 “Black Americans; Black Americans as Good Will Ambassadors.” Hayes School Publishing Co. n.d.. Poster. https://anacostia.si.edu/index.php/
collection/object/nmah_1923343.

4 Anderson, Marian. My Lord, What a Morning. Madison, WI: The University of Wisconsin Press, 1956.

5 Allan Keiler, “The Concert at the Lincoln Memorial (Easter Sunday, 1939),” in Marian Anderson: A Singer’s Journey (New York, NY: Scribner, 2000), 204.

6 “Lift Every Voice.” US Census Bureau. 1990. Poster. https://anacostia.si.edu/index.php/collection/object/nmah_1060283

Record Companies, Racism and You!

Posted on November 6, 2022 by Sophia Kushner

In February 1916, the Tuskegee singers were recorded singing “Swing Low, Sweet Chariot” in Camden, NJ. The spiritual is part of a rich history of Black musicking in America, a tradition that incorporates African folk, Christian hymnody, and Native American musics, among other influences, and has been made possible by Black resilience, ingenuity, and artistry despite the circumstances they as a people have faced in America. Uplifting this art and its creators was a primary goal of the Harlem Renaissance. Which was just beginning in 1916, when this recording was made.¹

The image of an RCA Victor record presented in the catalog entry for the Tuskegee Singers’ 1916 “Swing Low, Sweet Chariot” recording.¹

The session was organized by Victor Talking-Machine Company (today, RCA), and their role in the musicking process here became quite interesting to me after I found the catalog entry for this recording in the Library of Congress’ National Jukebox. The intentions of Black artists in the Harlem Renaissance are clear – they are well documented in writing by the artists themselves – but what about the intentions of recording companies who facilitated recordings such as this one?

According to its Library of Congress catalog record, the recording was part of an educational effort by the record company. The label “educational” was applied to folk music from all over the world, including White musics, so at first glance it doesn’t seem to be an expression of othering. In fact, it may even speak well of the company that they went out of their way to include Black art in educational efforts. However (and this is a big however), the fact that the recording’s official subtitle is “Primitive Negro chant” paints a much more concerning picture of the company’s engagement with and recording of BIPOC art. While “Swing Low, Sweet Chariot” and the Black spiritual tradition may have originated primarily in the fields of forced labor rather than in the concert hall, this recording definitely constitutes art music. It’s a presentation of Black folk material that is much more compliant with Western European musical traditions. Other presentations of such material – think Dvorak – were respected and embraced by white audiences at this time, certainly not called “primitive.” Now, there was definitely othering, fetishizing, and appropriative behavior that underlied those white audiences’ love for art music based in Black traditions. But the fact remains that they loved the material and loved it as art music.

The choice of language is extremely reductive, then, implying that spiritual art-songs are somehow lesser than other art music, and it indicates serious disrespect for Black creativity. Given the positive reception of Black music when it was appropriated and presented by a white composer, one can only conclude that the devaluing of the spiritual tradition evident in the “Swing Low” recording was a direct result of disrespect for the Black composers and performers involved in this performance. Considering the power record companies hold in marketing and branding the recordings they produce, prejudices like this, and subtitles like the one on this work, cannot be ignored. Companies have the power to perpetuate stereotypes and shape societal value systems, and they do it like this, through language that either explicitly or implicitly reduces BIPOC musics to “other.” In musicology and as we consume music in our daily lives, we ought to be cognizant of branding and the hidden power of the people who control recordings. Marketing matters.

1 Tuskegee Singers, “Swing Low, Sweet Chariot,” recorded February 16, 1916, RCA Victor/B-16512, accessed November 10, 2022, https://www.loc.gov/item/jukebox-14854/

William Grant Still for a White Audience

Posted on November 15, 2021 by Olivia Carlson

On July 23, 1936, William Grant Still made his debut in Los Angeles conducting at the Hollywood Bowl. The article I found on this, written by Lawrence LaMar, describes how “an outstanding history making triumph as been achieved.” This performance was only a couple of years after Still won the Guggenheim Fellowship award for “Land of Romance” and “Afro-Symphony Orchestra.” Our class has been looking at the impacts of black nationalism within “American” music and how it has shaped today’s music. This discussion couldn’t be held without William Grant Still and his “Afro-American Symphony.” Even during the 1930’s, the public knew of its impact and what was taking shape, and how it could change history in music. Out of the 20,000 seats at the Hollywood Bowl, 12,000 of them were filled. This sounded like an average amount of attenders based off how the author was describing it. However,

“about 250 of the 12,000 people assembled in the Hollywood Bowl that seats 20,000 were of the Race. This number, although small in comparison to the whole, represents an increase over past regular season bowl attendance of Negroes.”

It is interesting to read how 250 might not have been a large number of people “in comparison to the whole” but that it shows that persons of color are increasing in numbers for attending the bowl.

This article views William Grant Still and thus his pieces as valuably important for American and American music. The writer states, “Each of the gripping symphonies that conveyed the feeling of the Race American toward the land of his folklore was marvelously rendered by the great orchestra that responded readily under the left guidance of its first Race conductor.” I found that this article showed some of the feelings that the BIPOC community was feeling towards Still and his compositions. The article can be used to shed light on this aspect as well as the ideas of how that ties into the impact on American music.

Another interesting aspect of this article is the literal, physical context around it. Surrounding this column in the Chicago Defender are many more negative articles about “members of race.” Titles such as “State Picnic To Be Feature Of Kentucky Hanging” stand out instantly to the viewer upon opening this paper. The article on Still is captivatingly uplifting and hopeful right next to the article that paints such a horrific image for the BIPOC community.

Another aspect of the context around the article on Still is the emphasis on music that this community holds. Simply turning the page of this newspaper brings you to BOLD headlines you can view in the following photos.

Citations:

LaMAR, LAWRENCE F. “WM. GRANT STILL CONDUCTS SYMPHONY AT LOS ANGELES: 20,000 HEAR WORLD-FAMED COMPOSER IN DEBUT AT HOLLYWOOD BOWL; APPLAUSE DEAFENING.” The Chicago Defender (National Edition) (1921-1967), Aug 01, 1936. https://www.proquest.com/historical-newspapers/wm-grant-still-conducts-symphony-at-los-angeles/docview/492575722/se-2?accountid=351.

Florence Price and the “Elevation” of Black Music

Posted on November 13, 2021 by Blake Ormond

Founded in 1905, The Chicago Defender is an African-American run newspaper. In a 1935 publication, an article was published on composer Florence B. Price and her recent successes in composition. Most notably, she won prizes in the Wanamaker competition contest for her Symphony in E Minor and Piano Sonata in E Minor.

Price was a notable composer that brought black music to a wider, whiter, audience with her ability to incorporate Black musical idioms into symphonic works. Price’s Symphony in E Minor, which consists of three movements, was performed by the Chicago Symphony Orchestra at Orchestra Hall as well as at the Century Progress Exposition.

“Composer Wins Noteworthy Prizes for Piano Sonata.” The Chicago Defender (National Edition) (1921-1967), May 04, 1935. https://www.proquest.com/historical-newspapers/composer-wins-noteworthy-prizes-piano-sonata/docview/492427674/se-2?accountid=351.

This news article in The Chicago Defender quotes Glenn Dillard Gunn’s of the Chicago Herald and Examiner thoughts on Price’s piano sonata,

“A nationalist in my attitude toward the art, it is pleasant for me to record the brilliant success of Florence Price’s piano concerto. It represents the most successful effort to date to lift the native folk song idiom of the Negro to artistic levels”¹

Music critic of the Pittsburgh Sun-Telegraph was also quoted,

“Florence Price’s contribution in the form of a piano concerto was by far the most important feature of the concert for here we see what the Negro has taken from his own idiom and with good technique is beginning to develop alone. There is real American music and Mrs. Price is speaking a language she knows…”¹

These ideas are also repeated and analyzed in Rae Linda Brown’s, “William Grant Still, Florence Price, and William Dawson: Echoes of the Harlem Renaissance”. ²This chapter from Black Music and the Harlem Renaissance discusses Price’s role in society as a black art music composer that embodies the “American Sound”. Black composers during the Harlem Renaissance, Florence Price included, hoped to elevate black folk idioms to the symphonic form. I’m still grappling with the idea of “elevating” certain music to a white standard and the racism Price and other composers of the time had internalized when thinking of their own music.

Florence Price was a brilliant composer who did important work to include black artists and black music into the American music conversation. Yet, I think there’s work to be done on how we navigate these discussions on the hierarchy of music and specifically the interplay of race.

1“Composer Wins Noteworthy Prizes for Piano Sonata.” The Chicago Defender (National Edition) (1921-1967), May 04, 1935. https://www.proquest.com/historical-newspapers/composer-wins-noteworthy-prizes-piano-sonata/docview/492427674/se-2?accountid=351 .

2 Rae Linda Brown, “William Grant Still, Florence Price, and William Dawson: Echoes of the Harlem Renaissance,” in Black Music in the Harlem Renaissance, ed. Samuel A. Floyd, Jr. (New York: Greenwood Press, 1990), 71-86.

Ellington: A Look At One’s Own Identity

Posted on November 9, 2021 by Olivia Carlson

Discussion in class lately has focused a lot on what are the right ways to study music that is not from our culture or with things that are unfamiliar to ourselves. While we aim to learn and gain knowledge from those around us we often go about doing so in the wrong ways. I found myself captivated by the need to first look at my own identity before I can even begin to learn from someone else. I think it is important when trying to understand identity you have to understand your own and the significance of that.

Reading into Duke Ellington, I cam across a book that he wrote about himself. The book spans over 500 pages and is filled with his reflections on every aspect of his musical persona. Speaking in first, second, and third person narrative, Ellington delves into the depths of his music identity. Music Is My Mistress (Da Capo Paperback): Ellington, Edward Kennedy: 8601421907941: Amazon.com: Books The book is falling apart at the seams and the plastic jacket put on by the library seems to be the only thing keeping it intact. Enjoying the book so much to the point of wanting my own copy I quickly found it near impossible to find a “new” copy of the book and every copy I can across was in similar condition. Skimming through the book one sees it is set up as a performance with multiple “acts” that divide the book up. The “blurb” or synopsis of the book (written by Ellington) draws the reader in with his third person perspective.

“My Favorite Tune? The next one. The one I’m writing tonight or tomorrow, the new baby is always the favorite….The author of these words has created some of the best-loved music in the world: ‘Mood Indigo,’ ‘Sophisticated Lady,’ ‘Caravan,’ ‘Take the A Train,’ ‘Solitude.’ More of a performance than a memoir, this book by Duke is Duke, with everything but the soundtrack. He never wanted to write an autobiography and he hasn’t. What he’s done is lay it all down– the times he’s had, the people he’s know. A superior name-dropper, the Duke only drops names he knows– and he’s known them all: Presidents, George Gershwin, Louis Armstrong, Frank Sinatra, Lena Horne, Ella Fitzgerald, Orson Welles, and most especially his own “boys in the band,” Billy Strayhorn, arranger–lyricist who was “my right arm, my left arm, and all the eyes in the back of my head,” plus Sonny Greer, Cootie Williams, Johnny Hodges, and many others. There are short takes: essays on his philosophy of life (Music, Night Life, God and Wisdom, all pass scrutiny); journals of his triumphant tours across the world; and his “Sacred Concerts.” Throughout, he writes with all the elegance, panache, sophistication, and innocence that are marks of his unforgettable music Duke Ellington’s talent radiates a special energy, and a magic that could only evolve from a grandiose love of life. His book, bursting with anecdote and spirits, honors that great gift.”

While the book goes through each “Act” and looks at his tours, the numerous big names he has gotten to know, his personal philosophy of life, and different journal articles about it; it also includes an interview he holds with himself. This was a part I found most fascinating as he conducts a very well done interview with himself that asks questions such as “Do you consider yourself as a forerunner n the advanced musical trends derived from jazz?,” “How do you regard the phenomenon of the black race’s contribution to the U.S. and world culture?,” “What is God for you”, “What does America mean to you,” and so many more.

I was quickly taken by this book and immensely curious to its contents. I found that Duke’s performances have to include the art of writing this autobiography-that-is-not-an-autobiography. This book is valuable information into the life of Duke Ellington. If we could’ve had a book written like this (or maybe spoken aloud) by specific Native American tribes we would learn so much about their perspective of their own music. It’s a great example of quality sources with credible authors. In class (and especially in my education classes) we discuss how everyone is an expert in their life and to their identity. While looking at one individual is not always the best way to learn about a whole group of people it is a great place to start.

Aaron Copland and Jazz

Posted on November 8, 2021 by Blake Ormond

American composer, Aaron Copland, is one of the most well known composers of the 20th century and one of the largest influencers of “American Music” … whatever that means. I still don’t know.

The Piano Concerto is one of Copland’s compositions with heavy jazz influences. It was first performed in Boston on January 28, 1927. While it is regarded a success today, upon its premiere it did not receive that recognition. After reading letters from listeners following the premier of the Piano Concerto, Copland wrote to Russian composer, Nicolas Slonimsky, on his reaction to the general public’s distaste of the composition.

“How flattering it was to read that the ‘Listener’ can understand Strauss, Debussy, Stravinsky – but not poor me. How instructive to learn that there is ‘no rhythm in this so-called concerto.’” ¹

Gertrude Norman and Miriam Lubell Shrifte, Letters of Composers, an Anthology (New York: The Universal Library Grosset & Dunlap, 1927), 401.

In this concerto, “Copland himself explicitly states that he intended in this piece to explore the possible applications and extensions of jazz rhythm to modern art music”². But why was the public so adamant against this piece? Perhaps it was the placement of jazz in the concert hall.

“The challenge was to do these complex vertical and horizontal experiments and still retain a transparent and lucid texture and a feeling of spontaneity and natural flow. If I felt I had gone to the extreme of where jazz could take me, the audiences and critics in Boston all thought I had gone too far.”³

Copland had many influences on his music, including Ravel, Rouseel, Satie, Milhaud, and Stravinsky. Copland’s main influence that I want to explore is jazz. Milhaud and Les Six are often credited with influencing Copland’s “jazzier” works. Something to explore in greater depth is the implications of limiting Copland’s influencers, especially when it comes to jazz, to white men and why the audience in Boston reacted the way they did when they heard jazz infiltrate their concert halls.

1Gertrude Norman and Miriam Lubell Shrifte, Letters of Composers, an Anthology (New York: The Universal Library Grosset & Dunlap, 1927), 401.

2 Kleppinger, Stanley V. “On the Influence of Jazz Rhythm in the Music of Aaron Copland.” American Music 21, no. 1 (2003): 86. https://doi.org/10.2307/3250557.

3 Kleppinger, Stanley V. “On the Influence of Jazz Rhythm in the Music of Aaron Copland.” American Music 21, no. 1 (2003): 87. https://doi.org/10.2307/3250557.

Minstrelsy: This is (Still) America

Posted on October 23, 2021 by Blake Ormond

Content warning: offensive language and images

Childish Gambino’s, “This is America” and its accompanying video dominated conversations and social media feeds for days following its release in 2018 as well as receiving critical acclaim at the 2019 Grammy Awards.

The music video provides a commentary on gun violence and the lasting impacts of systemic racism and discrimination in America. Of these lasting impacts, one that stands out to me is the presence of minstrelsy in Gambino’s video.

Minstrelsy is one of the earliest forms of appropriation of black culture in the United States. Eric Lott’s, Love and Theft: Blackface Minstrelsy and the American Working Class, explores the roots of minstrelsy and its lasting effects today. He argues that minstrelsy is not only an act of violence against black people, but also an act of love and fascination. When describing minstrelsy, Lott goes beyond appropriation, describing the act as “expropriation.”

“Cultural expropriation is the minstrel show’s central fact, and we must not lose sight of it… it establishes little about the cultural commerce suggested by one performer’s enthusiasm as he gathered material for his blackface act: ‘I shall be rich in black fun.’”¹

White performers are exploiting black culture for (white) public entertainment and subsequently profiting off of it.

40 seconds into the “This is America” music video as Gambino is dancing, he makes an over exaggerated smirk on his face and winks his eye, similar to the cartoonish way black people were represented in minstrel shows and drawings. Much like the “Turkey in the Straw” sheet music cover art and the Coon-Chicken Inn restaurant logo.

Childish Gambino, “Childish Gambino – This Is America (Official Video),” YouTube (YouTube, May 5, 2018), https://www.youtube.com/watch?v=VYOjWnS4cMY.

Otto Bonnell, “Turkey in the Straw.” Mississippi State University, Mississippi State University Libraries (electronic version), 1921, accessed October 23 2021, https://cdm16631.contentdm.oclc.org/digital/collection/SheetMusic/id/24823.

“Burgers in Blackface: Coon Chicken Inn,” “Coon Chicken Inn” in “Burgers in Blackface” on Manifold @uminnpress, accessed October 24, 2021, https://manifold.umn.edu/read/untitled-6b2e0c15-9dd8-4cec-a2b3-81298b9e74ec/section/f907c8e0-69d3-4a83-b630-57fcda04c072.

This subtle act is the first reference to minstrelsy in the video.

The second reference to minstrelsy is a bit less subtle than Gambino’s facial expressions. At 51 seconds, Gambino pulls out a gun and takes a specific stance before pulling the trigger. This stance references Jim Crow sketches and is incredibly similar to the 1834 cover art for the sheet music of the minstrel song “Zip Coon.”

Childish Gambino, “Childish Gambino – This Is America (Official Video),” YouTube (YouTube, May 5, 2018), https://www.youtube.com/watch?v=VYOjWnS4cMY.

Zip Coon. Thos. Birch, New York, monographic, 1834. Notated Music. https://www.loc.gov/item/sm1834.360780/.

Gambino’s placement of these references to minstrelsy in the middle of viral dances like the Nae Nae is especially compelling. Today, a major form of cultural appropriation is white people performing and profiting off of dances made and popularized by black artists. So, Gambino using his body to refer back to minstrel shows while performing the Nae Nae, which took America by storm in 2015, is no coincidence.

Minstrelsy still permeates American culture today- When one looks up “Turkey in the Straw” on google, it’s described as a “folk tune” and suggests performances of the song by Bill Monroe and the Hi-Lo’s. This brings me back to my first blog post and specifically the idea of discovering the whole truth when it comes to American music. Minstrelsy is still alive and well, so what do we do with that information?

1Eric Lott, Love and Theft: Blackface Minstrelsy and the American Working Class (New York: Oxford University Press, 1993), 19.

A Guide to “Negro Minstrelsy”

Posted on October 12, 2021 by Olivia Carlson

As the class discusses minstrelsy and the history of such a vile music genre, I decided to take it a step further and delve into the nitty gritty aspect of minstrelsy. I found a guide book to “negro minstrelsy, containing recitations, jokes, cross-fires, conundrums, riddles, stump speeches, ragtime and sentimental songs, etc., including hints on organizing and successfully presenting a performance” (Haverly, 2).

Haverly describes the art of minstrelsy as something anyone can do. It further mocks people of color saying that it is an easy feat and that the audiences are fascinated by it.

Getting into the details of minstrelsy, Haverly sets up his guide to include any bit of information that one might need when researching minstrelsy. The guide starts by laying out valuable information on how to arrange the stage, who you should use as each of your characters (i.e. middle man, and end men), even getting into the makeup. Taking note of the make up routine of blacking one’s face one can find an art behind the cruel act. Idid not realize ho w detailed the make up process had to be. I had always assumed that one just rubbed ash or painted their faces with some sort of paint. However, the guide included the tip to first wear cocoa butter to allow for easy removal as well as the ear-mine to replicate larger lips in people of color’s facial feature (Haverly, 6-7).

Haverly left nothing out and included how to make the most out of advertising for the public. I did note that he stated “if procurable

from your local printer, get humorous darker cuts to insert upon it–thereby making it attractive or something that will not be immediately thrown away” (Haverly, 8)

Throughout the guide, Haverly includes dozens of pages of various jokes, riddles and songs that a minstrel could use for a show. Before he gets into all of the examples he includes an example program set up.

Just one state over, four years after the guide was written, I found an advertisement for minstrelsy. It was from the Freeman newspaper written for a primarily black audience. Two Thirds of the way down the advertisement is an inclusion of “White and Drinkeley” with blackface clowns.

These two sources tell us the prevalence of this musical genre. It can show researchers the popularity of this music from. You can gain valuable information of the details behind minstrel shows. They are excellent sources for researchers looking at the history of American music or for those looking into more of the racist ordeals of our country. The information I briefly touched on above only begins to convey the information that Haverly includes in his all-encompassing guide. I strongly recommend looking further into the guide for more information.

Citations:

“Advertisement.” Freeman, vol. XIX, no. 14, 7 Apr. 1906, p. [5]. Readex: African American Newspapers, infoweb.newsbank.com/apps/readex/doc?p=EANAAA&docref=image/v2%3A12B28495A8DAB1C8%40EANAAA-12C55E8EC9FC1378%402417308-12C55E8F07B85568%404-12C55E900B6CBA78%40Advertisement. Accessed 12 Oct. 2021.

Haverly, J. (1902). Negro minstrels a complete guide to negro minstrelsy. United States–Illinois–Chicago.; United States–Illinois–Chicago. https://infoweb.newsbank.com/iw-search/we/Evans/?p_product=EAIX&p_theme=eai&p_nbid=Q58J56BLMTYzNDAxMTMwNy4yNzY1ODA6MToxMzoxOTkuOTEuMTgwLjg0&p_action=doc&p_queryname=10&p_docref=v2:13D59FCC0F7F54B8@EAIX-147E02C4840557B8@4658-14A4E19D75C56D38@8

Sylvester Russell Claps Back at a Racist White Lady.

Posted on October 11, 2021 by Tess McCarty

A big question that I have been grappling with and something we have discussed in class has been the origin of American music, and more specifically, the role of slave songs in American music. We’ve touched on two opinions already in class surrounding this question at the beginning and middle of the 20th century; those of Henry Krehbiel and George Pullen Jackson. Krehbiel argues that enslaved people were the only people in America that were capable of producing true folk music because of their circumstances¹ and Jackson argues that music from enslaved people in America was all taken from European music ². After reading these opinions, I was interested in learning some other opinions surrounding this topic.

Luckily for me, I encountered a newspaper article that discussed this exact topic. Check out the full newspaper here. This newspaper article was written in “the Freeman”, an Indianapolis newspaper for people of color published on July 30, 1904. This article is titled “Music of the Slaves: America’s Original Music” and is written by Sylvester Russell who was a music critic of this era. In this piece, he is commenting on another article written by a woman named Emma Bell Miles in Harper Magazine. This essentially, is the 1900s equivalent of “clapping back”. Even the tone of this article left me laughing to myself. Russell is a savage and uses the most hilarious tone to trash Emma Miles. One of my favorite insults is: “Miss Miles, poor thing, like many lucky women, got a chance to write for a great magazine without knowing anything much to write about…”.

Russell states that Miles argues in her article: “It is generally believed that America has no folk music, nothing distinctly native out of which a national school of advanced composition may arise”. Russell does not like this at all, and argues that there is plenty of research being done on the folk music of American slaves, and in fact, the “advanced composition” that has come from this tradition did very much exist and that it is referred to as “ragtime”.

As much as I love this “clap back” article, I’m not exactly sure that Russell has fantastic evidence for his argument. And to be fair, it doesn’t sound like Miles had much evidence for her argument either. Russell at least gives a name to the music genre that has come from American slave songs, and that’s good evidence. However, as much as I love his condescending tone against this racist white lady, I think he might need some more concrete evidence to support his argument.

1 Krehbiel, Henry Edward. Afro-American Folksongs. (New York, NY: Frederick Ungar Publishing Co., 1962.), 22.

2 Jackson, George Pullen. White and Negro Spirituals: Tracing 200 Years of Untrammeld Song Making and Singing among Our Country Folk. (Locust Valley, NY: J.J Augustin Publisher, 1975.), 293.

W. C. Handy and the Blues

Posted on October 4, 2021 by Roan Findley

H.E. Krehbiel (right), 1917

In 1914, Henry Edward Krehbiel published Afro-American Folksongs: A Study in Racial and National Music. Although white, he was critical of the research that had come before him in relation to black music. In his book, he notes that the “overwhelming majority of the travellers who have written about primitive peoples have been destitute of even the most elemental knowledge of… music.” (13). This was in response to the gross misclassification of African instruments by people such as Dr. Richard Wallaschek. It was also a widely known fact in musicology back in the day that black folk music came as a result of white spirituals. While Krehbiel admits later on that “[s]imilarities exist between the folksongs of all peoples.” (14), he ultimately concludes that “the songs of the black slaves of the South are original and native products.” (22).

W. C. Handy

It was from this environment that William Christopher Handy was born. Those of you know know jazz history may know W. C. Handy for his influence in blues, pre-jazz, and in early jazz. While scouring the Library of Congress’ National Jukebox, I looked up blues songs by date and saw “The Memphis Blues” early on. The earliest recording in the National Jukebox is, coincidentally, also from 1914, although the sheet music is from 1913.

https://www.loc.gov/item/playlist?embed=resources&tracks=jukebox-275361|jukebox-41556

Songs like this and “St. Louis Blues” helped shape the face of popular black music and eventually popular music as a whole through what’s known as the 12 Bar Blues. This song form repeats a particular 12-bar harmonic structure throughout most of the song, only varying it slightly between different songs. This was not only popular throughout the early 1910s and 20s, but can also be seen throughout much of popular music in the 50s and 60s, including Chuck Berry’s “Johnny B. Goode” and Bill Haley’s “Rock Around the Clock.”

It’s all a bit ironic in hindsight to see the original claims of white music influencing black music end up being quite the opposite today. While it’s not fair to say that it was a one way influence, it’s impossible to go through the journey of American music through W. C. Handy to Chuck Berry to Beyoncé and not recognize the huge influence of black musicians and black music in general on what American music is today.

The Crucial “Contradictions” in Black American Church Music History

Posted on October 4, 2021 by Emmy Erickson

When you think of a hymn, what sound, mood, and/or style pop into your head? In a typical Methodist, Episcopalian, Lutheran, etc. worship setting, I think that we can all agree that we would expect to hear something similar to the sheet music below written by Philip Bliss: 4 system, 4 verse, chordal song, verse-refrain format, etc.

“Hold the Fort” (1876) Written by Philip Bliss

Although, when looking into various Gospel hymns of the 20th century, I noticed something different about these hymns, particularly when performed or recorded. Listen to this version of “Hold the Fort” that was recorded in 1899.

https://www.loc.gov/item/99470814/?&embed=resources

As you can hear, it is not sung as “straight” as some scholars would maybe expect this song to be sung in a typical church setting. There are rhythmic and slight melodic liberties taken- from rubato to sliding up to certain notes and cadence points. In another example that I looked into, this song “Leave it There (Tkae Your Burdens to the Lord)” written by Charles Tindely- a widely renown black gospel hymn composer- was notated in the same format as seen before in 1916.

“Leave it There (Take Your Burdens to the Lord)” (1916) Written by Charles Tindley

Continue reading →

The Birth and Popularization of the Banjo

Posted on October 3, 2021 by Raina Swanson Edson

From bluegrass to jazz to ragtime and more, the banjo is everywhere in American music. Historians agree that early versions of the American banjo were brought to the Americas by enslaved Africans who were taken from West Africa (Bluestein). These instruments included a drum-like body made from a gourd with animal skin stretched over the top and a fretless wooden neck (Allen).

“The oldest known banjo, c. 1770-1777, from the Surinamese Creole culture. Owned by a slave and collected by J. G. Stedman in the 1770s. Calabash gourd, sheepskin soundboard, wooden neck” by an unknown photographer is licensed under CC BY-SA 4.0.

The use of the banjo by enslaved Africans on American plantations is well documented in the writings of white slaveholders (Bluestein). The earliest known American painting of a banjo, called, The Old Plantation was created by white slaveholder John Rose between 1785 and 1795, and depicts a group of enslaved Africans musicking on Rose’s plantation in South Carolina (Encyclopedia Virginia).

But how did the banjo make it into the mainstream? The answer, I found, is through minstrel shows. Minstrel shows were a racist form of American musical entertainment developed in the 1830s where white performers would darken their faces and perform caricatures of African Americans (National Museum of African American History & Culture). After learning the banjo from enslaved Africans, white minstrel performers began to incorporate the instrument into their shows. Below are two examples of minstrel posters from the Library of Congress Minstrel Poster Collection that depict a caricature of a Black man playing the banjo (Links here and here), and a recording of a minstrel song can be found at the Library of Congress National Jukebox (TW: Racism and Racial Slurs).

Of course, not all white people who learned the banjo from black musicians used it for performance in minstrel shows. In her Keynote Address to the International Bluegrass Music Association, banjo player Rhiannon Giddens described the formation of Bluegrass music happening gradually as lower-class people, both black and white, shared musical ideas with one another (Povelones). However, it was the wild popularity of minstrelsy that first propelled the banjo into the mainstream in the early 1800s.

Music: giving us insight into the disgusting ideas held about black Americans.

Posted on October 3, 2021 by Tess McCarty

As someone who is currently studying musicology, one of the main tasks required of me is to use music as a clue to make larger claims about society at that time. In other words, I sleuth around in musical documents to figure out how people thought. Just like any primary source, music leaves us a trail that can bring us to bigger discoveries about human nature. So this week, I decided to embark on the task of using musical documents to bring light popular sentiments about black Americans.

I decided to take a closer look at this document:

(It’s a little blurry here, so take a look here for a clearer picture: https://www.loc.gov/pictures/resource/cph.3b35698/)

This is a sheet music cover for a piece titled “the Contraband Schottische” written by Septimus Winner in 1861 (the beginning of the Civil War). Winner dedicated this piece of music to Union General Benjamin F. Butler. Butler was in charge of implementing the “Contraband Decision” in which escaped slaves who retreated to the North during the Civil War were considered “contraband” or illegally stolen goods. This allowed Slaves to live in a state not being owned but also not being free in the North. This was decided in retaliation to the Fugitive Slave Act of 1850 in which slaves were to be returned to their masters if caught after escaping.¹ On the cover of “the Contraband Schottische” there is a cartoon depicting a slave owner chasing his four black slaves rolling down the hill as if they are merely goods. Although the Contraband Decision ended up being a helpful decision for slaves as a side effect, we can’t sit here and celebrate Butler, he wasn’t even an abolitionist after all.

The depiction of slaves in this cartoon gives us an inside look into some of the attitudes held by society at the time. In this cartoon, slaves are illustrated to be synonymous with products or goods, as they are rolling down the hill like a sack of potatoes falling out of an 18-wheeler.

This sentiment of black Americans being treated as “property” or “goods” seems to infiltrate and inform other assumptions about their intellectual ability or identity as functioning humans. If we fast forward to 1943, this idea develops into another held by author George Pullen Jackson in his book White and Negro Spirituals. He holds the belief that black Americans are not capable of producing sophisticated spirituals, and therefore, must have developed all of their music from the influence of Europeans.

“We know that our fathers (Europeans) brought to this land a rich and hoary heritage of folk melody. We know that the negro slave entered into this heritage eventually by adopting it to the extent of his ABILITIES and desires”.²

This quote infers that black Americans would not have the ability to create music as sophisticated as Europeans. By looking at these documents surrounding music, we can see that the sick attitudes of black Americans as “goods” or “property” and the conclusion that they therefore can not produce sophisticated music are rampant for over a hundred years. That’s pretty disgusting.

1 “Major General Benjamin F. Butler (U.S. National Park Service).” National Parks Service. U.S. Department of the Interior. Accessed October 3, 2021. https://www.nps.gov/people/benjaminfbutler.htm.

2 George Pullen Jackson, White and Negro Spirituals: Their Life Span and Kinship, Tracing 200 Years of Untrammeled Song Making and Singing among Our Country Folk: With 116 Songs as Sung by Both Races (Locust Valley, NY, NY: J.J. Augustin, 1943).

Faces and Voices behind the Name

Posted on October 2, 2021 by Olivia Carlson

In class we spent a day discussing the origins of “black music” through the lens of white hypothesis. We spent time looking at the maps of slave songs through the states, a collection of southern folk music, as well as a map of the tours that the Fisk Jubilee Singers took in the late 1800s.

I had learned briefly about the Fisk Jubilee Singers back in my freshman musicology class and their story was one of the snippets of information that stuck with me after that class. I’m not entire sure why their story stuck with me. Perhaps it was the relatability to me of using music to afford college or perhaps the biblical reference to the book Leviticus with the history of the “year of Jubilee.” Whatever it might be I new I wanted to find out more.

As I researched the Jubilee singers I came to realize that all I had in mind of these strong-willed singers were a mixed gender group of people of color. For all of the time spent in class learning about them I had never stopped to imagine their faces. On top of that their voices never received the chance to be heard by the person learning about how they used their voices. I believe that an important aspect of researching is to create the setting of the topic. While backstory is a great place to begin, do you really know who you are researching. The image I chose was a print of what is believed to be the original Fisk Jubilee Singers. Their names are not encompassed by that title but also Isaac Dickerson, Ben Holmes, Greene Evans, Thomas Rutling, Ella Sheppard, Maggie Porter, Minnie Tate, Jennie Jackson, and Eliza Walker. Upon further research into their music I had come to realize I hadn’t listen to them either.

https://www.loc.gov/item/jukebox-128141/?

The link directly above brings you to a recording done by the Fisk Jubilee Singers in 1909. While this isn’t the original group of singers and while there isn’t a recording of those original singers, the Fisk University Jubilee Singers continue to sing today and uphold the legacy of the Jubilee Singers.

These two different sources allow a researcher to get to know their topic. When you look at the face of a human being and hear their voices, it becomes a personal research. It forces researchers to acknowledge their research topics as real people regardless of how long ago. In our class’s ties to discussion on race and identity today it is a reminder of the importance of recognizing people of color as real human beings no matter how long ago they walked this earth. How can we easily conjure up images of George Washington and Ben Franklin but fail to have an image of Crazy Horse (beyond outfits), the Fisk Jubilee Singers, Frederick Douglas, or Robert Smalls?

Citations:

American Missionary Association, photographer by Black, James Wallace. Jubilee singers, Fisk University, Nashville, Tenn. / negative by Black. [Place not identified: Publisher not identified, ?] Photograph. Retrieved from the Library of Congress, <www.loc.gov/item/2015650289/>.

Work, John Wesley, et al. Swing Low, Sweet Chariot. 1909. Audio. Retrieved from the Library of Congress, <www.loc.gov/item/jukebox-128141/>.

Hot Takes with Henry Hanchett

Posted on September 29, 2021 by Greta Van Loon

I have to commend Henry Granger Hanchett, a musician, doctor, and lecturer, on one thing: his choice of title for this piece, which was published in The Outlook (a New York magazine) in 1896. Posing the question, “What is ‘Good Music’?” in the title of an article implies to me that the author intended to answer that question to some degree of certainty within approximately one page, something most authors would be cautious of. In fact, Hanchett appears to have had few reservations about answering such large musicological questions, having also written during his lifetime a book with the title, “The Art of the Musician. A Guide to the Intelligent Appreciation of Music.”

In this particular article, “What is ‘Good Music’?”, Hanchett explores typical themes such as church music, the purpose of music, personal tastes, the roles of instruments and performers, and so on. However, what I found to be the most telling about Hanchett in this article, as well as the role of race and identity in his musical opinions, were his offhand comments about “Gospel Hymns”. He uses the example of the song “Way Down Upon the Suwanee [Swanee] River” being performed by a beloved opera singer, Christine Nilsson, to illustrate that even the most inferior compositions can be made into good music through a virtuosic performance. In the midst of an article otherwise dominated by a casual and exploratory tone, Hanchett shifts to an exasperated condemnation of what he believes to be gospel music. He describes these “Gospel Hymns” as “not really worth the paper upon which [they are] printed,” having “no musical sense or meaning,” and overall, “not good music.”

As I attempted to get a clearer understanding of what Hanchett’s definition of a “Gospel Hymn” was, I searched for recordings of “Way Down Upon the Swanee River” (also called “Old Folks at Home”). This immediately led me to a video of Al Jolson, a popular minstrel show performer in the 1900s, performing the song in blackface in the movie Swanee River.

Diving deeper into the background and the lyrics of this song, it turns out that “Way Down Upon the Swanee River” is, in fact, a minstrel song written by Stephen C. Foster (and currently the Florida state song??). In addition to being written by a white guy for other white guys in blackface to perform, the song makes no reference to religion or the gospel. I may not know a perfect definition of what a Gospel Hymn is, but I’m pretty sure that this is not it. All available evidence leads me to assume that Hanchett hates this particular song, as well as the musical style, not because it is rooted in the racist practice of minstrelsy but because he actually perceives it to be genuine Black music and he’s just super racist. Although Henry G. Hanchett had his knack for musicological confidence, behind that confidence was the privilege and ignorance that make his opinions irrelevant today.

Citations:

Crawford, R. (2005). America’s musical life: A history. W.W. Norton.

Goldstein, H. (2001, January 20). Jolson, Al. Grove Music Online. Retrieved September 28, 2021, from https://www.oxfordmusiconline.com/grovemusic/view/10.1093/gmo/9781561592630.001.0001/omo-9781561592630-e-0000014435?rskey=pQuzQC.

Hanchett, Henry G. “What is “Good Music”?” Outlook (1893-1924), Feb 15, 1896, 287, https://www.proquest.com/magazines/what-is-good-music/docview/136934140/se-2?accountid=351.

Martin, S. L. (2015, May 28). Hanchett, Henry Granger. Grove Music Online. Retrieved September 28, 2021, from https://www.oxfordmusiconline.com/grovemusic/view/10.1093/gmo/9781561592630.001.0001/omo-9781561592630-e-1002283077?rskey=ittjn6.

Old folks at home. Song of America. (2018, July 16). Retrieved September 28, 2021, from https://songofamerica.net/song/old-folks-at-home/.

Root, D. L. (2013, October 16). Foster, Stephen C(ollins). Grove Music Online. Retrieved September 28, 2021, from https://www.oxfordmusiconline.com/grovemusic/view/10.1093/gmo/9781561592630.001.0001/omo-9781561592630-e-1002252809?rskey=Yle74c&result=1.

Southern, E. (1983). The music of Black America: A history. Norton.

The Persisting Whiteness of Bluegrass Music in the Media

Posted on September 28, 2021 by Blake Ormond

By, R. S. (1959, Aug 30). BLUEGRASS STYLE: MOUNTAIN MUSIC GETS SERIOUS CONSIDERATION. New York Times (1923-) Retrieved from https://www.proquest.com/historical-newspapers/bluegrass-style/docview/114687317/se-2?accountid=351

NPR. (n.d.). Carolina Chocolate Drops. NPR. Retrieved September 28, 2021, from https://www.npr.org/artists/99046725/carolina-chocolate-drops.

When someone has a question they want answered quickly, their first instinct is to take out their phone and Google it. Usually, a quick Wikipedia blurb will pop up at the top of the page and that’s settled, your question is answered. But what if it wasn’t? Not to the fullest truth anyways.

If anyone is curious about the bluegrass genre and looks up the term “bluegrass music” on Google, they would find that “the genre derives its name from the band Bill Monroe and the Blue Grass Boys.” A little further down they would find that the originator of bluegrass music is in fact Bill Monroe. Our hypothetical casual researcher would likely be satisfied with their answer and put their phone away after this.

They shouldn’t be.

Bluegrass musician, Rhiannon Giddens explains in her 2017 Keynote Address at the IBMA Business Conference that bluegrass is the result of cultural exchange. “[it] is actually a complex creole of music that comes from multiple cultures, African and European and Native” not from “a Scots-Irish tradition with ‘influences’ from Africa”.¹

Going back to our hypothetical casual researcher Googling terms on their phone, if they wanted to learn a bit more about bluegrass music, they would find that the fourth search result when you Google “bluegrass music” is a link to the Bluegrass Music Hall of Fame website. A quick skim through the list of inductees would show them that every person ever inducted to the Bluegrass Music Hall of Fame is white. ²

Similarly, a Rolling Stones Article titled “The New Bluegrass: Five Acts to Watch” names five bands where almost all musicians are white. ³

So, where does the media’s fascination with equating whiteness and bluegrass come from? A New York Times article on bluegrass from 1959 gives us some insight. ⁴

“…a form of ‘hillbilly’ music known as ‘bluegrass’ (for Kentucky, the Blue Grass State, where it was born)”.⁴

Shelton also continues to list many bluegrass artists such as Mike Seeger, Don Stover, Chubby Anthony, and Eric Weissberg, who, like from the Rolling Stones Article, are almost entirely white.

Shelton, R. (1959, August 30). BLUEGRASS STYLE; Mountain Music Gets Serious Consideration. The New York Times. https://www.nytimes.com/1959/08/30/archives/bluegrass-style-mountain-music-gets-serious-consideration.html

This issue extends beyond black music. Latino artists also contribute to and create bluegrass music. Jerry Garcia is widely known as the lead singer of the Grateful Dead, but his work with his bluegrass band, Old and in the Way, is not discussed nearly as much. ⁵

When we look at early reports on bluegrass along with the complicated history of American Music, it is not entirely shocking that credit is not given where it’s due. A good step in the right direction is to acquaint ourselves with some bluegrass artists who aren’t just white, because they exist and have for a long time.

Some Artists to listen to and know:

Carolina Chocolate Drops
Dom Flemons
Kaia Kater
Old and In the Way
Arnold Shultz, large influencer of Bill Monroe
- An interview with Dom Flemons discussing Arnold Shultz and his impact on bluegrass

1 Povelones, R. (2021, April 26). Rhiannon Giddens keynote address – IBMA business conference 2017. IBMA. Retrieved September 28, 2021, from https://ibma.org/rhiannon-giddens-keynote-address-2017/.

2 Inductees Archive. Bluegrass Music Hall of Fame & Museum. (n.d.). Retrieved September 28, 2021, from https://www.bluegrasshall.org/inductees/.

3 Rolling Stone. (2018, June 25). The new bluegrass: Five acts to watch. Rolling Stone. Retrieved September 28, 2021, from https://www.rollingstone.com/music/music-news/the-new-bluegrass-five-acts-to-watch-88265/. ‘

4 Shelton, R. (1959, August 30). BLUEGRASS STYLE; Mountain Music Gets Serious Consideration. The New York Times. https://www.nytimes.com/1959/08/30/archives/bluegrass-style-mountain-music-gets-serious-consideration.html

5 Edmondson, J. (2021). Jerry Garcia. The American Mosaic: The Latino American Experience. Retrieved December 11, 2021, from https://latinoamerican2.abc-clio.com/Search/Display/1329653

“Latin American Fiesta” and the Failure to Recognize the Latin American Perspective

Posted on October 31, 2019 by Lauren Brazeau

I found this LP in the Halvorson Music Library collection. If you look closely, you might be surprised to see Aaron Copland listed as one of the featured composers on this album. In class we talked about other instances of Copland drawing inspiration from the folk music of Latin America, but I didn’t expect his music to be set alongside the music of artists from Mexico, Brazil and Portugal, like it is in “Latin American Fiesta”.

While I find essentialism problematic in its own right, I have a hard time accepting Copland’s music into the genre of Latin American music, seeing as he is not a Latin American composer. I find his inclusion on an album of Latin American music problematic due to his position as an outsider of the musical tradition he is emulating as well as his place of privilege in the world classical music. I see this as an instance where the white perspective wasn’t necessary, but was nonetheless held to an equal, if not higher importance than the perspective of those within the musical culture the album was highlighting.

More of these instances can be found on the back of the album cover, where conductor Leonard Bernstein comments about the “Latin American spirit”. His exoticising of the music of Latin America as a blend of Native American and African music invalidates the genre as it’s own unique musical culture:

The sweet, simple primitiveness of the Indian music mixes with the wild, syncopated, throbbing primitiveness of African music; and both of these, mixed with the fiery flash of Spanish music and the sentimental sweetness of Portuguese songs, make up the music we know as Latin American.

While the inclusion of Copland and Bernstien’s views on Latin American culture are indicative of the ways the white perspective was favored in classical music, pieces like Bachianas Brasileiras, or “Brazilian pieces in the manor of Bach”, show that composers within different musical cultures were also being held to the standard of European classical music, and were changing their sound to fit a narrow mold reinforced by the educated, white, European and masculine standards set for classical music at the time.

While it is easy to see albums like this and think about how far we’ve come in, the failure to recognize the Latin American perspective is a more current issue than many realize, especially at St. Olaf. In the 1989 Manitou Messenger article Olaf missing Latin American view, student Julia Kirst speaks about the struggles of being the only international student from all of Latin America, as well as the positives of celebrating diverse experiences. I believe that providing a platform for people to share diverse experiences is the first step, and while the intentions of “Latin American Fiesta” may have been to provide such a platform, such intentions were undermined by the voices and perspectives they chose to include on the album.

Works Cited:

Davrath, Netania, et al. Latin-American Fiesta. Columbia, 1963.

Kirst, Julia. “Olaf Missing Latin American View.” The Manitou Messenger, 3 Nov. 1989.

Copland’s Passion for American Music

Posted on October 28, 2019 by Micah Dombrower

In reading through the letters from The Selected Correspondence of Aaron Copland, I was reminded of our discussions in class regarding the exerted effort to define and develop an American classical music. This proves to be a major theme in Copland’s letters, and it manifests in several ways.

One of the most explicit examples of his passion for cultivating American classical music is in a 1932 letter to the New York Times in response to his being misquoted as calling music critics a “menace” to American music. Regarding the conference during which he was misquoted, he writes:

Our purpose was the thoroughly serious one of considering the relation between the American composer and the music critic. . . . The composer needs the critic. . . . He is an absolute necessity, if only because he serves as the middle man between the public and the creative artist.

. . . The position of the American composer has changed, and . . . he is no longer satisfied with the merely tolerant and often apathetic attitude of the press toward American music in general . . . [as it is] no longer apposite to the body of vital music which is being created—and what is more, performed.¹

In the postscript, Copland also writes:

In justice to myself I am forced to add that the above remarks are made distinctly in relation to new American music as a whole and not to my personal creations, which have almost always been quite sufficiently noticed, due to the particular auspices under which they were presented.¹

Despite having great success as a composer himself, Copland is passionate about improving the attitude towards American music in general—a “thoroughly serious” matter regarding this “body of vital music,” in which critics are an “absolute necessity,” all very strong language, and aimed at the issue of American music more than the actual controversy of his being misquoted.

The conference at which he was misquoted provides more evidence for this passion. It was the First Festival of Contemporary American Music, in which Copland played a major administrative and musical role.² In the letters sent around the same time as his note to the New York Times, he focuses on the success of the festival, and gives much encouragement to composers whose works were performed at the festival, an example of the encouragement he gives to other composers, students and colleagues alike, throughout his letters.

In his letter to Virgil Thomson about the festival, he writes, “I’m delighted for you because I feel it’s the first real success you’ve had in America. I’ll see to it that the League of Composers performs it in N.Y. next season.”³ This quote also brings up his involvement in the League of Composers, another organization championing American classical music.

In another letter about the success of the festival, he writes to Carlos Chávez of his fondness for the Mexican-inspired music at the festival, illustrating how Copland viewed Mexico as an appropriate and even desirable inspiration for American music.³ Incidentally, around this time Copland also traveled to Mexico, which his letters trace, and did seem to find the trip inspiring. In another letter to Carlos Chávez, he writes, “I regretted leaving Mexico with a sharp pang. It took me three years in France to get as close a feeling to the country as I was able to get in three months in Mexico.”⁴ The visit to Mexico inspired Copland’s piece El Salón México, which started him down the path of using Mexican and folk inspiration for his music, making it both American and accessible.⁵

American music was clearly a passion for Copland, and he was much more involved in developing and promoting it than he needed to be as an already successful American composer. From being active in organizations to supporting other composers to seeking out his own American inspiration, he saught to create an American music that would satisfy not only the composers but also as much of the American public as possible.

1 Crist, Elizabeth B., and Wayne Shirley, eds., The Selected Correspondence of Aaron Copland (New Haven, CT: Yale University Press, 2006), 91.

2 Ibid, 88.

3 Ibid, 92.

4 Ibid, 101.

5 Ibid, 89.

“Copland: El Salón México ∙ hr-Sinfonieorchester ∙ Carlos Miguel Prieto.” YouTube video, 13:36, posted by hr-Sinfonieorchester – Frankfurt Radio Symphony, Jan 22, 2013, https://www.youtube.com/watch?v=WoILPBDsfvI.

American Music: Brought to You by the Bohemians

Posted on October 23, 2019 by Lauren Brazeau

I found a book in Halvorson Music library called Dvorak in America: 1892-1895, which is a great resource for anyone wanting to learn more about the New World Symphony or other works of Dvorak’s that were influenced by the pursuit of creating “American” music.

An image of Dvorak over a Native American rowing a boat. Tibbetts, John C. Dvořák In America: 1892-1895. Portland: Amadeus Press, 1993.

I was surprised to find what I assume to be a promotional image depicting Dvorak overlooking a Native American rowing a boat down a river of music notes in this book. In class we focused on McDowell’s attempts to tap into the music of Native Americans to find sources of inspiration for his American music and Dvorak’s attempts to do the same through spirituals. While Dvorak did search for inspiration for the New World Symphony in African American spirituals, “accompanying the premiere, Dvorak penned an essay in the New York Herald… now suggesting as well Native American melodies for that same purpose…. Dvorak’s suggestion of Native American music were largely overshadowed at the time by his assertion of African-American musics. But not long after Dvorak’s pronouncement, a so-called “Indianist” movement had emerged, placing Native American subjects at the fore of US musical nationalism.” [1]

Transcriptions of three Iroquois songs given to Dvorak by Henry Krehbiel. Tibbetts, John C. Dvořák In America: 1892-1895. Portland: Amadeus Press, 1993.

I found it incredibly interesting to see Dvorak’s interactions with many of the notable names from our course. There’s a section on how Henry Krehbiel (questionably) transcribed some Iroquois melodies for Dvorak to take inspiration from in his New World Symphony and was clearly disappointed that he didn’t use them. When reviewing the work as a whole and finding an insufficient amount of ‘Indian spirit’, he decided that the work was not American enough and that “Dr. Dvorak can no more divest himself of his nationality than the leopard change his spots.” [2]

Since our class discussions are ordered based on musical genre rather than chronological order, it was really interesting and informative to see the interactions between all of the people and ideas involved and how they overlap. For those who want to learn more about the New World Symphony, Dvorak’s varying inspirations for music making and his interactions with other notable musicians and critics, Dvorak in America: 1892-1895 is a great resource and an interesting read.

_____

Daniel Blim, “MacDowell’s Vanishing Indians,” paper delivered at the annual meeting of the American Musicological Society, Vancouver, BC, November 4, 2016.

Works Cited:

Daniel Blim, “MacDowell’s Vanishing Indians,” paper delivered at the annual meeting of the American Musicological Society, Vancouver, BC, November 4, 2016.

Tibbetts, John C. Dvořák In America: 1892-1895. Portland: Amadeus Press, 1993.

Bias and Sexism in the Search for the Great American Symphony

Posted on October 17, 2019 by Lauren Brazeau

When I was working on the readings for our upcoming class, I was perplexed by the choices made in order to procure the definition of ‘American’ music. It just sounded to me like no one knew what they wanted, criticizing composers for sounding too European while accepting music from foreign enemies into the American cannon over those from marginalized groups of Americans. Fauser’s and Shadel’s articles do an especially good job in complicating the relationship between American music and European opinion, as the idea that American music must be differentiated in some way came from the Europeans and was put into practice first by Dvorak in his New World Symphony. This was so well received that it established the bohemian composer as an authority on African American spirituals, and many adaptations were made from his symphony to be marketed as authentic spirituals.

Goin’ Home: Negro Spiritual from the largo of the New World Symphony by Dvorak, Lyrics by Fisher

Down De Road: From the Largo of the New World Symphony by Dvorak, lyrics by Kagles

A Song of Home: From the Largo of the New World Symphony by Dvorak, Lyrics by Lorenz

I was interested in the portion of Shadel’s article on Amy Beach’s response to Dvorak’s symphony and how she created her own interpretation. Having been born and raised in America, one would think that Beach would have a leg up on Dvorak in composing American symphonies. Her Gaelic Symphony, being the first symphony composed by an American woman, fits much of the criteria proposed of the idealized ‘great American symphony’. Meanwhile, Beach’s symphony was not taken seriously by critics due to her gender. Compared to Dvorak and Chadwick, Beach’s music was described by critics as “delicate”, “beautiful” and “tender”, while “other early reviewers… did not comment at any length on the expression of a national identity given the works clear dialogue with Dvorak” [1]. It was striking that many of the quotes, whether positive or negative, couldn’t help but mention Beach’s gender in relation to the music, while “the most negative critics displayed heightened anxiety over the emergence of a truly valid American symphonic voice capable of speaking to international audiences” [2]. This is what people had been hoping for in the ‘great American symphony’; however, for some, the fact that this voice was coming from a woman was the sole thing rendering the attempt invalid.

Beach Symphony in E Minor, Op. 32 ‘Gaelic’

Follow these links to listen for yourself:

Beach, Symphony in E Minor, Op. 32, “Gaelic Symphony”, I. Allegro con fuoco

Dvorak, Symphony No.9 in E minor, Op. 95, B. 178, “From the New World”, I. Adagio- Allegro molto

Chadwick, Symphony No. 3 in F Major, I. Allegro sostenuto

Chadwick purportedly told Beach after her symphony’s debut, “I always feel a thrill of pride myself whenever I hear a fine new work by any one of us, and as such you will have to be counted in, whether you will or not—one of the boys” [3].

American music has a long history of discrimination on the basis of race, gender, class, etc. When we think about American music, we must also stop to think about who’s experiences we are validating and invalidating. Who are we letting participate and why? We cannot tout the idea of an American “melting pot” of musical culture if different groups are not all respected equally.

_____

Shadle, Douglas W. Orchestrating the Nation : the Nineteenth-Century American Symphonic Enterprise New York: Oxford University Press, 2016.
ibid
Block, Adrienne Fried E. Douglas Bomberger. “Beach [née Cheney], Amy Marcy.” Grove Music Online. 2001; Accessed 16 Oct. 2019. https://www.oxfordmusiconline.com/grovemusic/view/10.1093/gmo/9781561592630.001.0001/omo-9781561592630-e-0000002409.

Works Cited:

Beach, Symphony in E Minor, Op. 32, “Gaelic Symphony”

Block, Adrienne Fried E. Douglas Bomberger. “Beach [née Cheney], Amy Marcy.” Grove Music Online. 2001; Accessed 16 Oct. 2019. https://www.oxfordmusiconline.com/grovemusic/view/10.1093/gmo/9781561592630.001.0001/omo-9781561592630-e-0000002409.

Chadwick, Symphony No. 3 in F Major

Dvorak, Symphony No.9 in E minor, Op. 95, B. 178, “From the New World”

Dvorak, Antonin and Fisher, William Arms. Goin’ home Negro spiritual from the largo of the New World Symphony, op. 95 Adelaide: Cawthornes Ltd, 1922. Web. 16 Oct. 2019 <http://nla.gov.au/nla.obj-166692271>

Dvorak, Anton and Klages, Raymond, “Down De Road : From The Largo Of The New World Symphony” (1925). Vocal Popular Sheet Music Collection. Score 4824.
https://digitalcommons.library.umaine.edu/mmb-vp-copyright/4824

Dvorak, Antonin, Lorenz, E.J and Gray, Geofrey. A song of home from the Largo of New world symphony : two-part song Melbourne: Allan & Co, 1940. Web. 16 Oct. 2019 <http://nla.gov.au/nla.obj-170769555>

Fauser, Annegret. Sounds of War : Music in the United States During World War II New York: Oxford University Press, 2013.

Shadle, Douglas W. Orchestrating the Nation : the Nineteenth-Century American Symphonic Enterprise New York: Oxford University Press, 2016.

“Naxos Music Library – Invaluable Resource for Music Enthusiasts and Collectors.” Naxos Music Library – Invaluable Resource for Music Enthusiasts and Collectors, https://www.naxosmusiclibrary.com/.

Popular Music and Moral Panic

Posted on October 10, 2019 by Lauren Brazeau

I came across an article from the Chicago Defender by Oscar Saffold with a completely different topic in mind for my post. The article describes a situation in which a white composer by the name of John Powell came up with a similar theory to George Pullen Jackson’s on the nature of spirituals. Using quotes from Krehbiel, H. T. Burleigh and other notable authors and composers, Saffold argues against these attempts to appropriate the history of the spiritual; however, I was struck by a quote at the end of the article that didn’t quite fit in. “We only have to preserve them and discourage the tendency to set them to jazz. They… should be spared this prostitution.” [1] This confused me, as spirituals have a long history of being set in classical music; However, when you think about the reputation of early jazz at the time as a form of popular music, it is easier to understand why these classical critics and performers would be so adverse to it.

“Never before have such outrageous dances been permitted in private as public ballrooms, and never has there been used for the accompaniment of the dance such a strange combination of tone and rhythm as that produced by the dance orchestras of today.”[2]

Jazz wasn’t taken seriously as a form of music due to it’s function as popular dance music. It was seen as an art which required less skill, was constantly compared to other genres and was predicted to die out relatively quickly. Oftentimes the criticisms weren’t about the music itself but of racialized fears of a musical ‘other’. Knowing how widespread and accepted jazz is now, some of these criticisms seem laughable. Surely we can all appreciate the timelessness of this quote about early jazz: “Certainly if this music is in any way responsible for the condition and for the immoral acts which can be traced to the influence of these dances, then it is high time that the question should be raised: “Can music ever be an influence for evil?”[3]

Front cover featuring Elvis Presley, Teen Life, April 1957

From the days of early jazz to Elvis in the 1950’s, rock and roll in the Satanic Panic of the 1980’s and even to rappers today, we can look back throughout history and see many instances of backlash against popular music for being a corrupting force of the youth. We oftentimes look back and laugh, and ask what we were so afraid of; however, whenever anything new comes we keep on asking the question: Can music ever be an influence for evil?

_____

Saffold, Oscar E. “How American Folk Songs Started.” The Chicago Defender (National Edition) (1921-1967), Feb 25, 1933. https://search.proquest.com/docview/492356076?accountid=351.
Walser’s Keeping Time: Readings in Jazz History
ibid

Works Cited:

Front cover featuring Elvis Presley, Teen Life, April 1957. http://www.rockandroll.amdigital.co.uk/VisualResources/VisualSourceViewer.aspx?imageid=991897&visualsearch=elvis&vpath=gallery

Saffold, Oscar E. “How American Folk Songs Started.” The Chicago Defender (National Edition) (1921-1967), Feb 25, 1933. https://search.proquest.com/docview/492356076?accountid=351.

Walser’s Keeping Time: Readings in Jazz History

A Symbol That Transcends Race?

Posted on September 23, 2019 by Abigail Hansen

As I began looking through images of bluegrass musicians from almost a century ago, I realized that amidst the controversial discussion about which culture bluegrass music sprang from, one element in this polarized history remains constant. It was present whether the musician was Celtic or Cajun, young or old, man or woman.

Front porches… they abound in the bluegrass music world. Scroll through the Lomax photo archives from the 1930s, or do a quick, modern-day Google search, and your results will be similar. Front porches have become a constant, universal symbol of a bluegrass musician. Front porches had no racial bias–they crossed the lines between races at a time when no other thing did. Cajun fiddlers and white fiddlers, black guitarists and Mexican guitarists, cajun singers and black singer-songwriters alike; Lomax images show that front porches were the bluegrass musician’s favorite place.

Nicknamed “pickin’ parlors,”[1] front porches became the unofficial location for jam sessions to break out in 1930s southern communities. One might argue that front porches are a favorite performance venue for bluegrass musicians because of their great acoustics, or because the intense heat of the south required musicians to play outside in the breeze, but I’d like to think it’s deeper than that. I think that by playing on a porch, these musicians were inviting neighbors, relatives, and friends to enjoy this musical tradition.

The front porch lives on in the modern bluegrass scene. There’s a Spotify-curated playlist called Front Porch: Sit back, stay awhile, and savor the soft, sweet sounds of this folksy collection. Front porches remain in country music today. There’s a Front Porch Bluegrass band, an annual Front Porch Bluegrass Festival and Pork Roast, and a bluegrass radio station called Front Porch. It seems that we simply can’t call music “bluegrass” without reference to a front porch.

No matter the person’s race, front porches offered their wooden floors and rocking chairs to any musician.

[1] Patrik Jonsson Correspondent of The Christian,Science Monitor. “Pulled Up by the Banjo Strings: ALL Edition].” The Christian Science Monitor, Jun 23, 2005. https://search.proquest.com/docview/405544729?accountid=351.

Pictures referenced:

Lomax, Alan, photographer. Singers & dancers, New Bight, Cat Island, July. Bahamas Cat Island, 1935. July. Photograph. https://www.loc.gov/item/2007660223/.

Lomax, Alan, photographer. Pete Steele and family, Hamilton, Ohio. Hamilton Ohio United States, 1938. Photograph. https://www.loc.gov/item/2007660375/.

Lomax, Ruby T, photographer. Lolo Mendoza and Chico Real, with guitars, at the home of Mrs. Sarah Kleberg Shelton, Kingsville, Texas. Kingsville Texas United States, 1940. [Sept. 20] Photograph. https://www.loc.gov/item/2007660028/.

Lomax, Alan, photographer. Bill Tatnall, sitting, playing guitar, Frederica, Georgia. Frederica Georgia United States, 1935. June. Photograph. https://www.loc.gov/item/2007660089/.

Lomax, Ruby T, photographer. Cajun fiddler, Louisiana. Louisiana United States, 1934. Photograph. https://www.loc.gov/item/2007660087/.

Lomax, Alan, photographer. Wayne Perry playing fiddle, Crowley, Louisiana. Crowley Louisiana United States, None. [Between 1934 and 1950] Photograph. https://www.loc.gov/item/2007660067/.

Lomax, Alan, photographer. Cajun singers, southwest Louisiana. Louisiana United States, 1934. Summer. Photograph. https://www.loc.gov/item/2007660227/.

The Choctaw Hymn Book and Native American Hybrid Music

Posted on September 17, 2019 by Lauren Brazeau

While we weren’t able to take much time on it, I was intrigued by the article we looked at in class on Native American hybrid music. In my research, I happened upon the names of a few hymn books, but the one that interested me the most was the Chahta Vba Isht Taloa Holisso of the Choctaw. I was also able to find corresponding letters from the missionaries who had shared their hymns with them, which I found interesting.

Chahta Vba Isht Taloa Holisso : Choctaw Hymn Book. Richmond, Va, 1872. Print.

The hybridization of Native American music and Christian hymnody adds complexity to the oftentimes oversimplified narrative of the erasure of Native American culture. While the Choctaw welcomed the missionaries and adopted the tradition of hybridized music, other groups reluctantly converted, and “…people [who] had initially pretended to convert in order to survive, went on to ask, ‘At some point, did we forget we were pretending?’”[1] Such practices oftentimes came about through generations of forced acculturation; however, for some groups, they were accepted into the culture, expanded upon with original works and have been ingrained within their practices to the point of becoming a part of their musical tradition.

“MISSIONARY PARAGRAPHS.: AGENCY TO THE MEDITERRANUEAN. BOOKS IN THE CHEROKEE LANGUAGE. HYMNS IN THE CHOCTAW LANGUAGE. BOOKS IN THE SENECA LANGUAGE.” Christian Watchman (1819-1848), Nov 13, 1829

“MISCELLANEOUS.:CHAHTA VBA ISHT TALOA. CHOCTAW HYMN BOOK, 18MO, PP. 84. BOSTON: CROCKER & BREWSTER. ALPHABET.” American Annals of Education (1830-1839) 1, no. 11 (11, 1831): 537

While we’ve been talking in class about the “Vanishing Indian” trope in the context of 19th century classical music, I believe the same ideas of misplaced nostalgia and oversimplification are prevalent today and relevant to the delegitimization of modern Native American culture. As hinted at in some of the letters above, Choctaw were thought to be more receptive to conversion due to the available access of their language in printed form. This aspect might have aided in their conversion; however, it also aided in the preservation of their language and the transmission of what is now seen by them as their own traditional music. The collection and performance of these hymns, original and translated, have helped the Choctaw maintain its ethnic identity through frequent meetings and the continued use of native language [2]. While these hybrid forms were born out of the gruesome history of Native American genocide and cultural erasure, to invalidate this living tradition due to its western sound is, in my opinion, just as problematic as the commodification of a curated characterization of what this music ‘should’ sound like.

_____

“Musical Interactions.” Garland Encyclopedia of World Music Volume 3 – The United States and Canada. Ed. Ellen Koskoff. Routledge (Publisher), 2000. 510-20. Music Online: The Garland Encyclopedia of World Music Database. Web.
STEVENSON, G. W. (1977). The Hymnody Of The Choctaw Indians Of Oklahoma (Order No. 7802869). Available from ProQuest Dissertations & Theses Global. (302857576).

Works Cited:

Chahta Vba Isht Taloa Holisso : Choctaw Hymn Book. Richmond, Va, 1872. Print.

“MISSIONARY PARAGRAPHS.: AGENCY TO THE MEDITERRANUEAN. BOOKS IN THE CHEROKEE LANGUAGE. HYMNS IN THE CHOCTAW LANGUAGE. BOOKS IN THE SENECA LANGUAGE.” Christian Watchman (1819-1848), Nov 13, 1829, 1, https://search.proquest.com/docview/127208190?accountid=351

“MISCELLANEOUS.: CHAHTA VBA ISHT TALOA. CHOCTAW HYMN BOOK, 18MO, PP. 84. BOSTON: CROCKER & BREWSTER. ALPHABET.” American Annals of Education (1830-1839) 1, no. 11 (11, 1831): 537. https://search.proquest.com/docview/89620393?accountid=351.

“Musical Interactions.” Garland Encyclopedia of World Music Volume 3 – The United States and Canada. Ed. Ellen Koskoff. Routledge (Publisher), 2000. 510-20. Music Online: The Garland Encyclopedia of World Music Database. Web.

STEVENSON, G. W. (1977). The Hymnody Of The Choctaw Indians Of Oklahoma (Order No. 7802869). Available from ProQuest Dissertations & Theses Global. (302857576).

Skulls: a 19th-Century Justification for Racism in Music

Posted on September 16, 2019 by Abigail Hansen

Anyone could read this short passage and recognize that the author is approaching music with a problematic, racist mindset, but I had no idea the undercurrent of “science” propelling these opinions until I dug a little deeper…

The pseudoscience of phrenology was running rampant in mid-19th century society. Racist beliefs and actions were justified through this “science.”[1] Phrenologists argued that a person’s character, intelligence, and opinions could be deduced from the shape and size of their skull.[2] This was fodder for 19th-century minds to be opposed to whole races and ethnicities, solely based off the external shape of their skulls. Samuel George Morton wrote Crania americana; or, A comparative view of the skulls of various aboriginal nations of North and South America[3] in 1839. Crania americana allowed racism to reign in 19th-century thinking under the guise of science, as the book was published in great quantities and spread across the continent and across the ocean to Europe.[4] Through drawings like the ones below, Morton provided “reasoning” for the acceptability of racism against Native Americans. Phrenology directly influenced how people viewed Native American music and musicians.

Looking back at the first excerpt,[5] it is easy to witness how this undercurrent of phenological thought influenced the cultural norms of the 19th century about racism towards Native Americans. This passage comes from the American Phrenological Journal, a publication by scholars of this pseudoscience. Much to my chagrin, this journal would have held great authority over its original audience, an audience well-accustomed to phrenological thought. American Phrenological Journal deems the music of the “wild Indian” to be lesser, because they believed that a Native American’s brain did not physically have the same capacity for music making as a European did. Before even hearing the music, phrenologists had deduced the music to be less advanced than “Christian” music, purely because of the shape of the musicians’ skulls. Along with making assumptions about the music before listening to it, the author makes conclusions about the whole people group based off of the music. They say that “it is a fact” that people can be judged by their music, and that this serves as confirmation that white European-descendants are “superior,” as organs and pianos are a testament to.

[1] SciShow. “Victorian Pseudosciences: Brain Personality Maps.” YouTube. YouTube, December 1, 2016. Accessed September 14, 2019. https://www.youtube.com/watch?v=iBv1wKinQXw.

[2] Britannica, The Editors of Encyclopaedia. “Phrenology.” Encyclopædia Britannica. Encyclopædia Britannica, inc. Accessed September 16, 2019. https://www.britannica.com/topic/phrenology.

[3] Morton, Samuel George. Crania Americana, or, A Comparative View of the Skulls of Various Aboriginal Nations of North and South America to Which Is Prefixed an Essay on the Varieties of the Human Species. Philadelphia: J. Dobson, 1839.

[4] “Skulls in Print: Scientific Racism in the Transatlantic World.” University of Cambridge, March 19, 2014. Accessed September 13, 2019. https://www.cam.ac.uk/research/news/skulls-in-print-scientific-racism-in-the-transatlantic-world.

[5] “MUSIC, AS A PHYSICAL AND MORAL AGENT.: MYSTERIES OF MUSIC. 1. MUSIC AS A PHYSICAL AGENT. 2. MUSIC AS A MORAL AGENT. 3. MUSIC AS A COMPLEX AGENT. MUSIC AS A CIVILIZER.” American Phrenological Journal 43, no. 4 (April 1866). https://search.proquest.com/docview/137924894?accountid=351.

Activism: A Rant on Music, Minstrelsy, New Orleans, and Today’s Racism

Posted on March 8, 2018 by alvare3

“Minstrelsy is thing of the past!” my old high school teacher once told me. Is it actually a thing of the past? Just because it is no longer featured and accepted in mainstream media it does not mean that the racism in the United States has ended. It has only evolved. We still hear remnants of this racist entertainment culture in sing-along songs that have been played to many children growing up. There are still references made to minstrelsy through the use of costumes in cartoons such as Mickey Mouse. Have African-Americans, or minorities in general, ever been put first when it comes to economic and emergency aid from the United States government or population? If so, why did Cesar Chavez or Martin Luther King, Jr. ever have to step on that soapbox to put minorities first themselves?

Martin Luther King. Jr. Quote

Is it a cultural norm for the United States to be considered a nation that puts their people last? Unlike the Swiss and Germans, who have helped their people in times of need, New Orleans says a lot about the reality of the United States and the government’s attitude towards affirmative action aimed at minorities, specifically African Americans.

“While Swiss and German governments have paid reparations to Holocaust survivors and those killed in the Holocaust, black intellectuals have pointed out that there has been no such concentrated effort by the United States to repay African Americans for the unpaid labor required under slavery” (The American Mosaic: The African American Experience).

Looters make their way into and out of a grocery store in New Orleans on Tuesday, Aug. 30, 2005. Flood waters continue to rise in New Orleans after Hurricane Katrina did extensive damage when it made landfall on Monday. (AP Photo/Dave Martin)

In 2005, Hurricane Katrina killed over 1,800 people and changed the lives over millions of others. One of the cities most affected by this hurricane was New Orleans, LA. The majority of the people affected by this disaster were African-Americans. According to DataUSA.io, the 75.8% of the New Orleans population is Black, 18.9% is White, and 5.3% is Hispanic.

New Orleans, LA Population Bar Chart of Ethnicity

“The problems that plague the urban poor, who are disproportionately African American, were tangible throughout Louisiana—especially in New Orleans, which sustained the most damage—and in Mississippi near where the storm made landfall. The catastrophic storm only amplified ways the black urban and rural poor in the American South had been ignored” (The American Mosaic: The African American Experience).

It is clear that a disproportionate amount of African-Americans in this part of the South were left without sufficient aid by the US Government emergency systems. According to the article about “New Leadership,” Sanders states that there are many African American intellectuals today drawing on evolving conversations about black identity to “reignite a debate on the need for reparations to African Americans” (Sanders). This debate is similar to that of minstrelsy in the context of African American reparations. What can the United States offer to African Americans as reparations in a post-slavery world? Does the United States do enough for African Americans today? This question is complicated because we must define “United States”. The United States as in: government, citizens, immigrants, and companies. There are many different ways the United States can act as an entity.

The Black Law in Missouri, 1861

Minstrelsy poses the same concerns because it requires reparations in its own context. The question posed with regard to minstrelsy is, “Should minstrel songs and culture be erased from history or should we educate our following generations on its history?” For lack of a better way to state this, I will say it as it is: The United States as a whole is not doing everything it can do to owe reparations to African Americans today.

Sources:

Sanders, Joshunda. “New Leadership, 2001–2008.” In The American Mosaic: The African American Experience, ABC-CLIO, 2018. Accessed March 7, 2018. https://africanamerican2.abc-clio.com/Topics/Display/39.
The Black Law in Missouri. The National Era (Washington D. C., United States), Thursday, January 26, 1860; pg. 15; Issue 682 (224 words (1860/01/26/): https://goo.gl/P7Ahw6
https://datausa.io/profile/geo/new-orleans-la/#ethnicity
Simpson, George. “Disney race shock: Mickey Mouse ‘was based on blackface minstrels’.” Express.co.uk. February 3, 2017. Accessed March 7, 2018. https://www.express.co.uk/entertainment/films/762722/Disney-racist-Mickey-Mouse-gloves-blackface-minstrels-Vaudeville-The-Opry-House.

“Carry Me Back to Old Virginny”–how should we feel about it?

Posted on March 8, 2018 by Rosie Nanz

In our readings and listenings on minstrelsy, we have come across the minstrel song, “Carry Me Back to Old Virginny,” a sentimental tune seeming to long for simpler slave life back in the South. In an address to the State Legislature of Missouri, Dr. Joseph McDowell mentions this song as “the song of the old African,” arguing that it holds such a special place in the hearts and minds of former slaves because “no negro over left her soil but carried in his bosom a desire to return, and a vivid recollection of her hospitality and kindess”.¹ The lyrics, pictured below, begin “Carry me back to old Virginny, There’s where the cotton and the corn and tatoes grow…. There’s where the old darkey’s heart am long’d to go.”

“Carry Me Back to Old Virginny” notated music, composed by James Bland. https://www.loc.gov/item/ihas. 200000735/

Written in 1878, the song was a “longtime staple” of minstrel shows², a renowned favorite, bearing what we would deem now to be controversial lyrics. It was performed by many minstrel troupes, notably by the Georgia Minstrels, the “first successful all-black minstrel company,” of which the composer of this song was a prolific member.³ Furthermore, in 1940, the song was adopted by the state of Virginia as the official state song, and remained as such until 1997 when it was withdrawn due to complaints that the lyrics were racist, and was instead made the state song emeritus (an honorary state song).⁴

James Bland’s 3 Great Songs
http://www.blackpast.org/files/ blackpast_images/James_A__Bland __public_domain_.jpg

The element of this that I find most intriguing and complex is that the song was written by a black man, James Bland, to be performed in blackface minstrelsy. As we discussed in class, white people performing in blackface is an inappropriate and, quite frankly, a disgusting practice, but the morals get a bit trickier when it comes to black people performing in blackface. Bland used minstrel shows to his professional and financial benefit, using the stage as a platform to broadcast his musical compositions.⁵ In light of this, should we reconsider his song, “Carry Me Back to Old Virginny”? Is this a racist song? Or could it be a satire, “illustrating Southern white slaveholders’ longing for the past when they were masters and African Americans were under their subjugation”?⁶ Either way, is it wrong to discount a song that was a prominent feature of a man’s career that likely would not have come to fruition if it wasn’t for the popularity of minstrel shows, for better or for worse, blurring the color line and giving blacks the opportunity to participate in American popular culture?

1 McDowell, Joseph Nashe. 1860. “A letter to the Rev. Henry Ward Beecher, and an address to the legislature of the state of Missouri.” Slavery and Anti-Slavery. Gale. St. Olaf College Libraries. http://find.galegroup.com/sas/infomark.do?&source=gale&prodId=SAS&userGroupName=mnastolaf&tabID=T001&docPage=article&callistoContentSet=LCPC&searchType=AdvancedSearchForm&docId=DS4103086904&type=multipage&contentSet=ECCO&version=1.0&relevancePageBatch=DS103086895&docLevel=FASCIMILE (accessed March 8, 2018).

2 Hischak, Thomas. “‘Carry Me Back to Old Virginny’ (song, 1878).” The American Mosaic: The African American Experience, ABC-CLIO, 2018. africanamerican2.abc-clio.com/Search/Display/1571989 (accessed March 8, 2018).

3 Erickson, Shannon. “Bland, James A. (1854-1911).” Blackpast.org African American History. http://www.blackpast.org/aah/bland-james-1854-1911 (accessed March 8, 2018).

4 Hischak, Thomas. “‘Carry Me Back to Old Virginny’ (song, 1878).”

5 Erickson, Shannon. “Bland, James A. (1854-1911).”

6 Hischak, Thomas. “‘Carry Me Back to Old Virginny’ (song, 1878).”

Children’s Songs Become Folk–“Rosie”

Posted on February 27, 2018 by Rosie Nanz

Unsure of what to research, even after spending hours scrolling through and skimming journals, narratives, pictures, and musical selections, I inevitably turned to children’s songs on the Library of Congress Lomax Collection. I have always been fascinated by culture and media for children, be it stories, rhymes, or whatever else–I’m even writing a non-fiction book on Nigeria for children right now.

An intriguing aspect of these children’s songs is their folk quality. For example, I dug quite a bit into the song “Rosie.” There are several recordings available in the Lomax Collection and each–despite being recorded within days of each other (May 1939) and in the same area (Livingston, Alabama)–is a little different. These are the versions: Vera Hall, the McDonald Family, and Ed Jones.

This is a classic call and response song, with a leader calling out and the group responding emphatically as a whole. The chorus is essentially the same in each with the “ha ha Rosie” and referring to her as either “baby” or “pretty girl.” The verse lyrics differ, but the overall structure remains the same, as well as the clapping beat underneath. Another recording, from the Smithsonian Folkways Records, is of children at Brown’s Chapel School in Alabama singing the tune:

“Rosie Darling Rosie” appears alongside various other play songs, including ones we may recognize, such as “Mary Mack” and “Loop de Loo.” The lyrics of this one also fall in line with those mentioned above, the chorus following “Rosie darling Rosie / ha ha Rosie / Rosie darling Rosie / ha ha Rosie” and the verses having different words but the same structure. The verse seems to suggest that the song (or at lease this particular rendition of lyric) is from the time of slavery, a slave calling upon his baby to run away with him to Baltimore (a notedly free place in those days) to escape their bondage.

“Rosie Darling Rosie” lyrics from Folkways Records https://media.smithsonianfolkways.org/liner_notes/folkways/FW07004.pdf

The pamphlet that accompanies this record also includes lyrics which the kids do not sing in this particular recording but are still often sung (pictured at right). In the recording of Vera Hall above, she uses these lyrics, except her rendition replaces “preacher” and “two” with “nigger.” Otherwise, it is the same. This illustrates both how folk songs change over time and place and simply who is singing the song, as well as that these folk songs from the days of slavery may be reworked over time to be more palatable to the general populace.

Vera Hall at the home of Mrs. Ruby Pickens Tartt, Livingston, Alabama http://www.loc.gov/pictures/collection/lomax/item/2015645819/

I delved a bit deeper into Vera Hall, as I was most drawn to her rendition of “Rosie.” Apparently, nearly a decade after Alan Lomax recorded her singing in Livingston, AL in 1939, Lomax invited her to come perform at the 1948 Fourth Annual Festival of Contemporary American Music at Columbia University in New York City. She accepted and left Alabama for the first and only time in her life. During this time, she stayed at Lomax’s apartment where he recorded more of her singing (including two more renditions of “Rosie”) and commentaries on the songs and her life. She describes “Rosie” as a song she and the other children in her area would sing and play as a line game. It was a song passed around purely by word of mouth, which is a wonderful example of how folk songs such as this survive.

Dvorak as an American Artist

Posted on November 7, 2017 by rinckw1

In his book Dvorak and His World, Michael Beckerman provides a plethora of correspondences between Dvorak and other musicians and acquaintances. One spirit interaction is a letter written by William Smythe Babcock Matthews from Chicago on April 18th, 1893. This letter is written regarding some of Dvorak’s works, their meaning to America, as well as his connections to other musicians.

Matthews is requesting that Dvorak provide him with some details regarding what he feels towards America and music in general so that he may publish them alongside an image of Dvorak. In his letter, Matthews discusses some of the pieces he’d been listening to of Dvorak’s such as his Requiem.

Matthews describes Dvorak’s Requiem as “One of the purest musical works the Apollo club has done for years.” His admiration for Dvorak’s work is obvious, especially as he continues to praise it in context to the changing musical climate in America at the time.

In short it is a great work. Your orchestration pleased us all very much, and I was particularly gratified by the moderation of it, considering the temptation to let loose after the manner of Berlioz on the “Dies irae.”

Matthews holds great respect for Dvorak and his praise for his work in the transitional musical atmosphere of America at the time shows the importance that Dvorak held within American music. Many people wrote to him with praise and support but not many went into details regarding the climate in which Dvorak made his appearance. His music was something sublime within the times and were greatly appreciated across America, especially within those who were, as Matthews put it, “a real admirer of the composer, and a would-be friend to the man.”

“Letters from Dvořák’s American Period: A Selection of Unpublished Correspondence Received by Dvořák in the United States.” In Dvorak and His World, edited by Beckerman Michael, 192-210. Princeton University Press, 1993. http://www.jstor.org/stable/j.ctt7s5r0.11.

Why Nadia Boulanger is Kind of Like Master Yoda

Posted on November 6, 2017 by Siriana

You know that scene in Star Wars: The Empire Strikes Back, Episode V when Luke Skywalker visits Dagobah to learn from the great Master Yoda? And there’s an awesome training sequence where Luke learns all this awesome stuff about the Force and raises his ship from the swamp. Now imagine that Dagobah is 20th century Paris. And Master Yoda is Nadia Boulanger. And George Gershwin is Luke Skywalker.

Okay, so maybe Star Wars and Les Annes Folles Paris are two very different thigns, but the concept is the same. In June of 1928 George Gershwin went full Luke Skywalker and sent Nadia Boulanger this letter:

Letter from Gershwin to Boulanger

The text of this letter reads;

Dear Mademoiselle,

I am in Paris for a short visit and would like very much to meet you again. I believe we met when I was here two years ago, through the Kochanskis. I have a letter to you from Maurice Ravel.

Please be so good as to telephone me at the Hotel Majestic or write me a note letting me know when and where we could meet. With all good wishes I am,

Most sincerely, George Gershwin

When they met, Gershwin requested that Boulanger instruct him in composition. Boulanger (unlike Master Yoda) declined. She told Gershwin that she couldn’t give him anything he didn’t already have. When one takes into consideration Gerswin’s musical styles,this letter and Boulanger’s refusal to teach Gershwin represent a unique perspective on developing American musical identity. While Gershwin’s contemporaries were building on European idioms and attemping to legitimize American identity thorugh the adoption and adaptation of American Folk idioms. Gershwin, one could argue, was also doing this, but instead of Anglo Folk idioms, relied on Jazz. His brand of symphonic jazz, already popular in 1928, has a unique sound. I posit that Boulanger’s recognition of this unique sound represents the changing perceptions of American music on the European continent. Boulanger recognized that jazz was one of the most unique idioms to come out of American music. Her approval of Gershwin’s symphonic jazz mirrors the world’s tacit approval of the appropriation of jazz in a symphonic sense. While white American elites, and (as evidenced by this letter) white European elites applauded the “raising up” of jazz idioms, composers and performers of color were struggling to gain a tenth of recognition composers like Gershwin were able to achieve. This notion reveals that the source material from which Gershwin drew was stil considered by many, even those in Europe, to exist outside of Art Music as an exotic “other”. Perhaps Boulanger’s refusal to teach Gershwin and mold his composition to her “refined” (read white westernized) musical ideals, as she did Copland, Glass, and others, helped American music to continue its unabashed appropriation of musical idioms from marginalized people. Perhaps this is the true identity American music.

More on Boulanger

Nadia Boulanger is practically the undisputed master teacher of the 20th century. From Copland to Bernstein, her mark on American music is distinct and far reaching.

Boulanger

Boulanger was born on the 16th of September in 1887. She officially began studying composition at the Paris Conservatoire at the age of 9 working with masters of composition like Gabriel Fauré. Boulanger herself was a gifted composer, but nearly stopped composing completely after the devastating death of her sister, Lili, in 1920. While this personal tragedy blighted a promising compositional career, it opened the doors for her teaching to come through.

While you finish reading this post about Boulanger’s influence on American composers, listen to some of her compositions in this playlist.

Please take a minute to learn more about Nadia Boulanger here. As a teacher, composer, and scholar, Nadia Boualanger had an immense effect on our modern perceptions of American Music and deserves to be considered as a major facet of American Musical style along with her many pupils.

Sources

Spycket, Jérôme. Nadia Boulanger. Stuyvesant, N.Y.: Pendragon Press, 1992.

Potter, Caroline. “Boulanger, Nadia.” Grove Music Online. Oxford Music Online. Oxford University Press. Web. 15 Jun. 2017. <http://www.oxfordmusiconline.com/subscriber/article/grove/music/03705>.

Portrait of Nadia Boulanger from https://blog.edmodo.com/wp-content/uploads/2014/03/NadiaBoulanger_portrait.jpg.

Portrait of Yoda from https://vignette.wikia.nocookie.net/starwars/images/d/d6/Yoda_SWSB.png/revision/latest?cb=20150206140125

Copland and Bernstein: two friends with diverging viewpoints on ‘American music’

Posted on November 3, 2017 by Emily Stephenson

Copland and Bernstein working together

It is no secret that Leonard Bernstein and Aaron Copland were great friends. Even though I had heard this going into my research, I had no idea to what extent the level of mutual investment and encouragement was! I was astounded and quite honestly touched to find the amount of loving correspondence that I did between the two composers. While there are extensive works devoted to both of their respective correspondences, I was particularly interested in a letter written by Copland to Bernstein that addresses their different viewpoints on American music.

In this letter, written December 7, 1938, Copland writes Bernstein with advice on Bernstein’s senior thesis at Harvard, which explores nationalism in American composition. His thesis, completed in 1939, is entitled “The Absorption of Race Elements into American Music,” in which he proposes a new American nationalism — one that is defined by the way in which the composer blends their own heritage with “Negro” and “New England” musical traditions, as these form the “sociological backbone of the country.”¹

1938 correspondence from Copland to Bernstein

In all of the correspondence I’ve read between the two, Copland shows his affection for Bernstein while also giving “grandfatherly advice,” as he calls it in this particular letter. His advice regarding Bernstein’s thesis in the letter at hand is as follows:

Don’t make the mistake of thinking that just because a Gilbert used Negro material, there was therefore nothing American about it. There’s always a chance it might have an ‘American’ quality despite its material.

This comment made me curious — what was Bernstein’s assertion about Gilbert, and who was this Gilbert anyway?

It turns out Henry F. Gilbert (1868-1928) was a composition student of Mcdowell’s, and was particularly interested in African-American music. Bernstein cites Gilbert’s Comedy Overture on Negro Themes and The Dance in the Place Congo in his thesis to make claims about American music. He asserts that these pieces contribute to the nationalistic process beginning in 1900, a process inspired by Dvorak’s New World Symphony, by engaging in artificial representation where “new indigenous materials were merely imposed upon an otherwise neutral kind of musical scheme.” Bernstein writes that despite Gilbert being a “sensitive and sound musician,” the way in which he incorporates ‘Negro’ material in his works is not American. ¹
Here is a recording of Gilbert’s Comedy Overture on Negro Themes:

He complicates the definition of American music further when he categorizes the slow and lyrical sections of the Comedy Overture on Negro Themes as European. He even writes that “There is no consequential development emerging inevitably from the thematic ideas themselves; there is no basic American “feeling.””¹
So he is in fact defining American music by its sound, which leaves me rather confused. Copland rather encourages him to look beyond the material, demonstrating that Copland has a much broader view of American music. He remarks that:

Composing in this country is still pretty young no matter how you look at it.

Copland has open arms when it comes to American compositions — an attitude which Bernstein does not share at this point in his life.

Note: The two were 18 years apart but died just 2 months apart — Bernstein at 72 and Copland at 90.

Sources

Bernstein, Findings. New York: Simon and Schuster, 1982.
Copland, Aaron. Aaron Copland to Leonard Bernstein, December 7, 1938. In The Selected Correspondence of Aaron Copland, edited by Elizabeth B Crist and Wayne Shirley. New Haven & London: Yale University Press, 2006.

A Copland in Paris finds American sound

Posted on November 2, 2017 by hynes1

I grew up on a farm. I have a recognizable Minnesota accent. I only call it “duck duck grey duck.”

These are not things I would have described as distinctive about myself as I was growing up. This is because I was surrounded by it. I felt no need to assert it as part of my identity – everyone around me also possessed these factors of identity. However, when I came to St. Olaf, a school where I am often surrounded by students from Oregon, New Jersey, Texas, and even other countries, my friends and peers informed me just how identifying these things about me are. I went to a place where I was no longer surrounded by people from my same background, and people pointed out things about me that made me distinctive to them. That made me all the more aware of my identity.

Similarly, in post-WWI America, Copland found himself studying in a new place entirely surrounded by something different: Paris. He grew up in New York at the turn of the century, the son of Russian immigrants, and he was thoroughly surrounded by the American soundscape. When he arrived in Paris, excited and determined to learn and make a living, he began working with Nadia Boulanger, respected and revered composer at the time.

Image result for Aaron Copland nadia boulanger

Unlike Virgil Thomson, who pursued American music sound after being rejected from the Parisian music scene (saying it would be better to try and cultivate American sound than try to even break into the European scene), Copland turned to the American sound at the strong encouragement of his teacher, Nadia Boulanger.

One of the other students working in this class, Brandon Cash, also posted on this topic in 2015. Cash successfully outlines the strong relationship between Boulanger and Copland, especially highlighting the doors she opened for him in meeting other composers.

Compositionally, too, Boulanger’s abstract approach to jazz, which removed it from its cultural context and saw it as a purely compositional force, carried on into Copland’s work.

Image result for Aaron Copland nadia boulanger

Source: Library of Congress

However, it is important to understand her importance in Copland’s development not as a middle woman between him and Stravinsky, for example, but as a valuable contributor in her own right. She encouraged him to define his American sound – otherwise he would crash and burn. Her blunt, heavily honest advice drove him to really define what he was trying to achieve in creating “American” music. Most importantly, she helped him realize that he had a unique identity in being American and having American sound, so he needed to focus and cultivate that. Like me, he didn’t realize he had certain distinctive aspects of his identity until he was in an entirely different place and someone else told him.

It is ironic that the vessel through which he found his American sound is in a Western European country. However, this is not surprising, given that the outside view of American music can give valuable insight just as the view from within. Boulanger did, indeed, encourage him to listen to other composers’ works, and after he heard Milhaud, Stravinsky, Ravel, and Debussy dabble in Jazz, he incorporated it into several of his works. These include Rondino, Symphony for Organ and Orchestra, Music for the Theater, Dance Symphony, and Piano Concerto.

Below, these letters show Copland’s excitement at being in Paris and finding success and his correspondence with Nadia Boulanger.

Letter from Nadia Boulanger to Aaron Copland

Letter from Copland to Boulanger

Letter from Copland to his parents detailing his excitement at selling his first two compositions in Paris

Carole Jean Harris, “The French connection: The neoclassical influence of Stravinsky, through Boulanger, on the music of Copland, Talma and Piston.” State University of New York at Buffalo, ProQuest Dissertations Publishing, 2002.

Annegret Fauser, “Aaron Copland, Nadia Boulanger, and the Making of an “American” Composer.” The Musical Quarterly, Volume 89, Issue 4, 1 December 2006, Pages 524–554.

Romanticizing Groups of People that We Slaughtered: American Music

Posted on October 23, 2017 by rinckw1

Once white folk had finally finished settling in American, and only after they’d properly slaughtered thousands upon thousands of Native Americans, they could truly begin defining their musical compositions. Of course, per protocol, they began this by romanticizing those that they had previously eradicated and despised. Music has long since been composed through exoticism and romanticism of the “Other,” but it is brought to a new level when that “Other” is a group that was previously massacred in the place that this new music is now being composed.

My Indian Maiden, a beautiful piece composed by Edward Coleman in New York in 1904, is a prime example of this romanticism. He presents in the title a love story between a white man and his “Indian Maiden,” who is presented on the title page of the work as an exotic beauty of incomparable standards.
Coleman, Edward, Wilson, Harry H. My Indian maiden. New York: The American Advance Music Co., 1904.: Page 1 of 4

Not only is this in itself problematic, but the music also holds some truly “exotic” melodies and aspects.

Coleman, Edward, Wilson, Harry H. My Indian maiden. New York: The American Advance Music Co., 1904.: Page 2 of 4

The piece is written in Em and even in the first bar presents stereotypically Native American musical tones. The chromatic grace notes in the top part could be associated to a war cry or horn. The rhythmic bottom line can also be tied to drums or body percussion, as it doesn’t change often and is the baseline of the music. The grace notes continue throughout the piece in the accompaniment to the melody, as well as a repeated e f g f e, highlighting the minor key and the minor third.

The lyrics portray a man venturing into a forest glade where a young Native American maiden sits outside her teepee, wearing beautiful beads and awaiting him. He then presents her with trinkets abound in riches and sings his love to her. Eventually, they will be together and all of the tribes will rejoice as they exist in harmony with nature.

Of course, these lyrics present a slightly different truth from what truly happened. Music that romanticizes the “Other” has always been present in society, but the levels to which we accept it as entertainment without either knowing the proper story or respecting that it is extremely problematic must be addressed. In children’s books, in shows, and in society as a whole, exoticism and romanticism run amuck in a disrespectful manner, and it must be addressed and discussed, else it will never be changed.

Coleman, Edward. My Indian Maiden. New York, New York: The American Advance Music Co., 1904. Link

Irving Berlin

Posted on April 14, 2015 by Chloe Elzey

As the composer of such quintessentially American songs such as “God Bless America” “White Christmas” and “Alexander’s Ragtime Band”, Irving Berlin’s music can be quickly defined as American music. In spite of his exceptional ability to capture the spirit of America, he was born in Belarus formerly the Soviet Union (although his family emigrated to the United States when he was five).

Irving Berlin composed ballads, dance numbers, novelty tunes and love songs that defined American popular song. Later in life, Berlin was credited to being a songwriter who reflected the feeling of the crowd. In saying this, Berlin could capture that common American talk and made those words and feelings into poetry and music that was simple and graceful and easy to understand and connect to.

Berlin wrote his first song “Alexander’s Ragtime Band” in 1911 later receiving great acclaim and eventually selling over one million copies of sheet music.

Not only acclaimed for his brilliant compositional style, Berlin was also attributed to his skillful ability to write his own text. In each piece his words could relate to any listener and earned a generally high approval of any work that he did. Over five decades Irving Berlin was able to keep up with the trending styles and wrote music and lyrics for close to 1,000 songs during his lifetime.

Through the myriad of genres and audiences to which he contributed, Irving Berlin assimilated into the American culture for which he was one of the primary providers. In 1988 at Carnegie Hall, famous musicians speakers and fans gathered to commemorate Berlin’s works on his 100th birthday. Irving Berlin lived to be 101.

https://www.youtube.com/watch?v=4uV4frZIkIQ&feature=player_embedded

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“Irving Berlin’s Alexander’s Ragtime Band.” Irving Berlin’s Alexander’s Ragtime Band. :: Frances G. Spencer Collection of American Popular Sheet Music. Frances G. Spencer Collection of American Popular Sheet Music. Web. 13 Apr. 2015. <http://contentdm.baylor.edu/cdm/ref/collection/fa-spnc/id/18342>.

“IRVING BERLIN’S 100TH BIRTHDAY CELEBRATION .28.” YouTube. YouTube. Web. 13 Apr. 2015. <https://www.youtube.com/watch?v=4uV4frZIkIQ&feature=player_embedded>.

Beach’s Variations and the Success of the American Female Composer

Posted on March 24, 2015 by nyberg

Amy Beach (September 5, 1867–December 27, 1944) was an American composer and pianist. She was primarily self-taught in composition and was the first successful female composer of large works as well as the first president of the Society of American WomenComposers. She worked to further the works of young composers and was also known as “Mrs. H. H. A. Beach” at many of her concert piano performances.

This is the cover of a manuscript being held in the Amy Cheney Beach Collection, which is housed in the Dr. Kenneth J. LaBudde Department of Special Collections of the University of Missouri – Kansas City.

Amy Beach’s Variations on Balkan Themes, op. 60 was one of many great works she composed for piano. Based on songs “of unknown origin” collected by Reverend and Mrs. William W. Sleeper during their time living as missionaries in the Balkan region, the variations play upon “O Maiko Moya,” “Stara Planina,” and “Nasadil e Dado,” among other Balkan folk tunes. (Beach did not collect any of the folksongs her works were based on.) The variations employ switches between different themes to make up their complex texture.

The following is a loose translation of the text of “O Maiko Moya,” which is the first theme introduced in the work. Although there is no text to be sung or read with this work (this is a piano work, after all) this is important to the structure of the work and is suggestive of the overall tone of the variations and the cultural background that they were based on.

“O my poor country, to thy sons so dear,

Why art thou weeping, why this sadness drear?

Alas! thou raven, messenger of woe,

Over those fresh grave moanest thou so?”

The different folk songs do not all have to deal with Balkan nationalistic pride, rather, some texts relate to the mountains, or a story of a grandfather planting a small garden. As is the case in any piece written as a theme with variations, the variations gradually move away from the original motivic elements and provide new context for different themes.

In her analysis of Beach’s Variations on Balkan Themes, Dr. Adrienne Fried Block suggested that Beach borrowed from Beethoven’s tonal scheme for his Six Variations, op. 34. Beethoven’s Variations was one of the pieces that Beach regularly performed in her solo piano performances and one of the few variations that she regularly played throughout her career. It makes sense then, that this piece had such an effect on her own music. The Balkan Themes were in minor, which affected the tonal adjustments she made to the piece and prevented her from using Beethoven’s Variations structure exactly as it is (it should be noted that the speculation that Beach borrowed from Beethoven is a part of Dr. Block’s correspondence to a E. Douglas Bomberger).

Overall, Beach’s Variations are lively, yet melancholy in mood. Beach was known to incorporate romanticism and delayed resolution into her work, later on moving away from tonality. It is no surprise that Beach has been declared the first successful American female composer of large-scale music, although I think it would be interesting to explore the published music of other female composers and try to understand where they “fell short” of the success of their male counterparts, causing America to have to wait until the late 1800s for a female composer of Beach’s accomplishment.

Beach, Amy. Variations on Balkan Themes, op. 60. Boston: Arthur P. Schmidt, 1906. http://javanese.imslp.info/files/imglnks/usimg/0/0f/IMSLP08550-Beach_-_Op.60__Variations_on_Balkan_Themes.pdf.

Beach, Amy. Variations on Balkan Themes, op. 60. Performed by Virginia Eskin. Composed 1904.

Bomberger, E. Douglas, and Adrienne Fried Block. “On Beach’s Variations on Balkan Themes, op. 60.” American Music 11, no. 3 (1993): 368-71. http://www.jstor.org/stable/3052509.

William Billings: “America’s First Composer”

Posted on March 11, 2015 by alexandc

The Chicago Defender possesses a number of music reviews and articles describing contemporary performances of the time. These are a valuable resource as they give insight into the way both audiences and critics of the time received or reacted to new music, composers, and performers. Articles written within days of the performance can help distinguish between ideas or sentiments about a particular piece or composer that developed at the time, or were formed later. Reading in a newspaper article from 1959 that William Billings was “the first American composer” carries with it a different tone than a music historian much later in history ascribing this title to Billings as an after thought or reflection.

Reading that Ella Fitzgerald performed and sang William Billings February of 1959 also gives insight into the nature of performers and who was performing Billings, and to what audience they were performing to.

Similarly this article from March also describes the prevalence of Billing’s legacy and popularity. Also describing his music as “American” the attribution of Billings music possessing some type of uniquely American quality to it, is a longstanding concept that these articles demonstrate has been around for a while. Using newspaper articles of more recent history are a valuable insight into discovering the roots or at least history and prevalence of an idea.

Works Cited:

http://search.proquest.com/hnpchicagodefender/docview/493899376/22CE16733AF34886PQ/5?accountid=351

http://search.proquest.com/hnpchicagodefender/docview/493694616/22CE16733AF34886PQ/4?accountid=351

http://search.proquest.com/hnpchicagodefender/docview/493701102/22CE16733AF34886PQ/7?accountid=351