Amy Beach – Making Symphonic History

 

Amy Beach (1867-1944)

Amy Marcy Cheney, more famously known as Amy Beach, was an American composer and concert pianist from New Hampshire. Although she is not a household name among your average non-musician, she used to be a famous and widely-known name and is considered the first American woman to compose and publish a symphony.1 She was an incredibly gifted musician from toddlerhood and was even said to have started composing her own melodies at age 4.2 Despite disapproval from her mother, who was fearful that the stigma associated with musical performers would tarnish her daughter’s upper-class reputation,3 Beach became a successful touring pianist. Her mother’s hesitancy was not unfounded, since she likely knew the hardships that Beach would face as a woman entering the compositional and performance world. Women composers weren’t listened to or respected and women performers weren’t taken seriously. People of Beach’s time in America were fearful of the female composer. As composer Antonín Dvořák stated, “ladies have not the creative power”4 to composer good music. The commonly held view was that women should just stick to performing pretty songs if they were musically gifted. The “scientific”5 art of composition should be left to the men, who, unlike women, won’t allow their emotions to get in the way of this very mathematical and precise art form. If you can’t tell, I’m rolling my eyes very hard right now.

Beach married Henry H.A. Beach when she was 18 and continued to pursue her musical education. Her husband, although supportive of her compositional pursuits, patronizingly feared that formal lessons would “change her creative voice”,6 so she threw herself into rigorous self-study of music theory and composition. She went on to compose over 150 published works, including cantatas, concertos, church music, symphonies, chamber music, choral music, and numerous art songs set to Shakespearean texts.7

In 1894, Beach published her first symphony, titled Gaelic Symphony, which drew on Irish folk melodies and was inspired by some of Dvořák’s compositional styles. The symphony premiered in 1896 by the Boston Symphony Orchestra under Emil Paur BOOK. and was met with widespread acclaim and backhandedly positive reviews. As a New York Times critic stated, “This symphony shows that composition is not beyond the grasp of the feminine mind.”8 Another critic from the Brooklyn Daily Eagle reported that “there is not a little strong writing, manful, one might call it, in which instruments are handled with confidence and authority.”9 These reviews can’t seem to separate the sex of the composer from how they listen to it. In Austin Latchett’s review in the Kansas City Journal, he just tells on himself about how unable he is to listen to a woman’s work without judging it differently than he would a man’s:

 “There may be no logical reason why women should not write as good music as men; but it is a fact that they have not written so brilliantly, so profoundly nor so prolifically as men have. They are almost unknown in the symphonic world. Presented anonymously, there would probably be no one to suspect that yesterday’s symphony was the work of a woman; but knowing it to be such, it is but natural that some of its most distinctive beauties should be directly associated with its feminine origin.”10

These reviews are obviously steeped in misogyny but they bring up an interesting point – what is it that makes music “feminine” and “masculine”? In my opinion, it’s a societal and cultural-based answer, but that’s for another blog post. Although her works aren’t as commonly performed these days, Beach stands as an inspirational figure for women in music everywhere. It’s important to acknowledge that if she were not white and upper-class, she would never have gotten as far as she did in the compositional world. Still, seeing a female symphonic composer clearly made a lot of male musicians uncomfortable, and that’s something that makes me smile to read about. 

 

 

 

1 Britannica, The Editors of Encyclopaedia. “Amy Marcy Beach”. Encyclopedia Britannica, 1 Sep. 2023, https://www.britannica.com/biography/Amy-Marcy-Beach. Accessed 5 November 2023.

2 Ibid.

3 Robin, William. “Amy Beach, a Pioneering American Composer, Turns 150.” The New York Times, The New York Times, 1 Sept. 2017, www.nytimes.com/2017/09/01/arts/music/amy-beach-women-american-composer.html. 

4 Ibid.

Ibid.

6 Britannica, The Editors of Encyclopaedia. “Amy Marcy Beach”. Encyclopedia Britannica, 1 Sep. 2023, https://www.britannica.com/biography/Amy-Marcy-Beach. Accessed 5 November 2023.

8 Jenkins, Walter S. The Remarkable Mrs. Beach, American Composer: A Biographical Account Based on Her Diaries, Letters, Newspaper Clippings, and Personal Reminiscences. Harmonie Park Press, 1997.

Sexism in 1940s Night Clubs

Screen Shot from March of Time “Night Club Boom”

 

 

 

 

 

 

March of Time, in 1946, did a feature on the boom in night clubs in the United States. For relevant numbers, March of Time cites that there were 70,000 nightspots in the U.S. is 1946. In the central hub of night clubs in the 40’s, New York was home to several thousand of that number.

Clearly nightclubs were prevalent in society, so the roles that employees took in such spaces may reasonably reflect the standard across the U.S. at that time. It is incredibly striking how much March of Time emphasizes the various important role’s that females play in nightclubs. However, is is equally disappointing to see the women constantly referred to as objects for monetary gain.

The documentary starts by describing the various jobs at a nightclub. Once the narration moves past the roll of the door-man, they come to the job of the coatroom or “checkroom girls.” The narration describes that

In most clubs, the checkroom girls are hired at a fixed salary by an outside concessionaire. He picks them for the kind of personality that will attract tips and everything they collect goes into their employer’s box, which is securely locked.

The rhetoric implies a distrust to these girls, and emphasizes that their social interactions are strictly for monetary gain. Certainly, it would not have hindered the narration to indicate the useful service that these women provided for the nightclub.

In contrast to these women, the head waiter does not need to put his money in a lockbox to give to the employer. Rather, the head waiter is seen dealing with thrifty costumers by putting them at poor tables until they tip him generously. On screen, the costumer is seen giving the head waiter a $5 bill to change seats. This was drawn in direct opposition to the checkroom girls who received a half-dollar and needed to put it in a check box immediately.

This March of Time documentary short was meant as an education tool for those who did not go to nightclubs to understand their “social order.” The depictions in this documentary continue to label the women in the nightclub business as objects to be examined and payed according to their visual aesthetic while labeling the men in the nightclub business as individuals who grant a service. This, of course, reflects the social attitudes of mid 20th century America. Nevertheless, it is valuable to examine and take note of such subjugating examples because patriarchal attitudes certainly have not died out by the year 2017.

The value of this documentary short, specifically for american music, is its emphasis on nightclub culture. In the postwar era, genres such as bebop was born in late night club sessions (after the patrons would leave), but most of the music being played was dance music. The music itself is mentioned a number of times as an important key to success for any nightclub, but the individual musicians are never mentioned.  This attitude toward musicians views them as providing a function service (much as how the checkroom girls are presented). These social situations are what provided the motivation for beboppers to focus their music on their own personalities.

One of the most prevalent clubs in Harlem was the Cotton Club, where Duke Ellington played frequently. Although Duke was not mentioned in the video, his music was played throughout. Therefore, I have left a song here for you to enjoy.

 

Works Cited

Night Club Boom

in March of Time, Volume 12, Episode 8 (New York, NY: Home Box Office, 1946, originally published 1946), 21 mins 

Women in Music and Male Clothing…and Frankly Just Society in General

Before posting, I acknowledge that this post doesn’t directly relate to music, but I am also of the opinion that this topic can be spread to music among many other aspects of life.
The video that I kept getting drawn to was one that seemed as though it was going to discuss the act of being a man, or the requirements and limitations that society imposed on being male. Unfortunately, it seemed that I was wrong and that the video simply discussed the silly limitations that women placed on men in the form of clothes.
(Sarcasm warning) Of course, as the video stated, this was unreasonable as women had no idea what male fashion was and could not have chosen proper clothing to save their lives. In fact, it seems as though they are to be ridiculed for even attempted to aid in the choices that men made regarding their clothes.
As mothers, wives, grandmothers, sisters, etc… I find it tough to see how someone associated so much in the lives of the males in their families could have their opinions on such a small matter ignored, let alone ridiculed. The video seemed as though everyone agreed, presenting to the audience a completely disdainful commentary that looked down on women. This type of commentary cannot be flaunted on what believed to be a reputable program and it’s shameful to have been put forth at a time where such trivial disagreements such as clothing shouldn’t have been associated with sexism.
This type of argument can exist within music as well, spanning both women in music in the past as well as our learning now. The idea that women could be professionally involved in music was often disputed and, such as women choosing clothes for their husbands, laughed at. Even now, in learning about music history women are often ignored by what we consider to be the reputable sources, and their importance and involvement is still downplayed as we learn from curriculums that we trusted because we simply did not question them.
Overall, trivial matters such as clothes isn’t important, but rather an issue in the broader discussion of women’s opinions, ideas, and sheer existence in the public and male dominated sphere of being laughed at, downplayed, and downright ignored. It is in fact an issue that cannot be ignored and must be addressed, and we cannot perpetuate it within what some would consider to be reputable and trustworthy sources.
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