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

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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.

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.

What the folk is going on with the youths of America?

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An article written about the Mariposa music festival featured in Rock Magazine. 1972, Vol. 3, Issue 10

An article written about the Mariposa music festival featured in Rock Magazine. 1972, Vol. 3, Issue 10

The folk music revival was carried by and largely served the young men and women who were raised to volunteer, organize civil rights protests  and activist groups and work with political powers (at least at the start) to effect the change they envisioned for the world. These college-age individuals rejected commercial mass culture while they favored borrowing and adapting older music from previous generations to serve their own purposes.

During the 1970s, there was a boom in music festivals. Occurring over the span of 3-12 days, festivals became the best place to discover new artists, interact with new like-minded people and share new ideas about politics and the world. (They were also associated with drug use, but that’s not the focus of this article.) Festivals were generally grassroots efforts, organized by local communities, regionally or nationally and could have an educational focus. “The Mariposa Folk Festival in Toronto, Canada is one of the biggest in North America. [In the summer of 1972] it broke even and its organizers were happy.”1

Many different artists came to the festival to perform the music that was shaping the mentality and ethos of the college-attending generation in 1972. Old folk tunes were repurposed, given new life with new words about the ideas and emotions of the heartbroken and those downtrodden by society.2

“In 1965, a young folk singer named Joni Anderson hitchhiked to Mariposa from Calgary and in 1970 she drew 12,000 to a night concert because she was the famous Joni Mitchell … [James] Taylor was asked to Mariposa because ‘he has a lot of roots in folk’ not because he would draw people. Taylor came because he wanted to, not for the money, which amounted to $75. That is the most any performer is paid, along with his traveling and accommodation expenses. Why? Because Mariposa is an annual gathering of balladeers, not a rock festival.”

Today, we still see (or hear of) people borrowing from other musical ideas and traditions. What they borrow leads to commercial success––in the case of Amy Winehouse and Iggy Azalea. Artists borrow ideas for several reasons: they identify with some aspect of the idea or culture, to make money, necessity demands that they adapt their music to today’s pop standards by updating the sounds or affect they use, or, to make a statement. We are in a never ending cycle of cultural repetition. Everything we produce and consume will reoccur in another form some time (shortly or long after) the “original” was produced. However, the questions have not changed from the 1970s when the folk music revival was in full swing, nor from when bluegrass was in its developmental stage as a musical genre. What is the intent behind artist’s borrowing ideas from others and how many alterations must the new work undergo before it is something original? Is there a way to respectfully reproduce or change something when you yourself have not been around to experience the genesis of that idea or have little to no connection with that cultural movement, people, or idea? And what is the significance of festivals? What role do they play with the appropriation, adaptation and spread of ideas and are they important cultural hub or a temporary collection of society’s social outcasts and wannabe reshapers?

The Mariposa music festival still is around today. This year, the festival’s dates are July 3-5, 2015.

 

1. Musgrave, Corinne. “Mariposa: The Festival That Never Fails.” Rock, 1972 3, no. 10 (1972): 20-21.

2. Crawford, Richard. America’s Musical Life. New York: W. W. Norton & Company, 2001.

Analysis and Anthology of Black Folk Music in the 1800s

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During the 1800s when it was booming in popularity within white America, black folk music was transcribed by white people interested in monetizing the replication of the music. Many anthologies chronicling black folk music were produced, transcribed by white people of educated, important stature in society, along with critiques and analyses on the subject. One of these anthologies is Reverend William Eleazar Barton’s Old Plantation Hymns: A collection of hitherto unpublished melodies of the slave and freedman, with historical and descriptive notes.

Within its cover, Barton gives an account of his “quest for quaint hymns” and the conversations he has with people along the way fo fulfill this quest.

barton1

Figure 1

His anthology contains descriptions and observations of the performance practice of black folk music characteristic to the overt white mentality of superiority of the time.

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Figure 2

barton3

Figure 3

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Figure 4

 

 

 

 

 

The issue with white Americans transcribing black folk music is that they would often transcribe one verse of a song in standard notation and then include the next verses below. This would allow for those wanting to sing the music to do so, but often fill in all of the rhythms incorrectly or without the same feeling from verse to verse.

 

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Figure 5

Another person who was very invested in the reproduction and performance of black folk music was Reverend George H. Griffin. In his article, The Slave Music of the South, Griffin pursues his passion for black folk music in a different way, ignoring extensive analysis of the music before arguing that it is a “very rich mine to explore.”

 

 

 

 

Fig. 1, 2, 3. BARTON, William Eleazar. “Hymns of the slave and the freedman.” New England Magazine 19, (January 1899): 609-624. Readers’ Guide Retrospective: 1890-1982 (H.W. Wilson), EBSCOhost (accessed February 19, 2015).

Fig. 4, 5. Griffin, George H. 1885. THE SLAVE MUSIC OF THE SOUTH. The Musical Visitor, a Magazine of Musical Literature and Music (1883-1897). 02, http://search.proquest.com/docview/137490866?accountid=351 (accessed February 20, 2015).