Tag Archives: Whiteness

Harry Lewis, Pioneering Black Classical Music

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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.

 

Cultural Appropriation: Is It Bad?

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From pop sensations Bruno Mars to Iggy Azalea to old school entertainers like Elsie Janis, musical cultural appropriation has always been and is still a problem to many people. Is music appropriation a bad thing? Here is some background to understanding why musical cultural appropriation is a problem.

Cultural Appropriation

First, before we get to it, we need to understand what “appropriation” means. According to TheFreeDictionary.com the definition of music appropriation is: “the use of borrowed elements (aspects or techniques) in the creation of a new piece,” (TheFreeDictionary.com).

Now, appropriation of music styles in itself is not bad. However, once those music styles are being re-interpreted by people who didn’t originally create that particular genre or song style, we start to find problems. This is called “Cultural Appropriation”. According to The Free Dictionary, “Cultural appropriation is the adoption or use of elements of one culture by members of another culture.[1] Cultural appropriation may be perceived[2] as controversial, even harmful, notably when the cultural property of a minority group is used by members of the dominant culture without the consent of the members of the originating culture; this is seen as misappropriation and a violation of intellectual property rights” (TheFreeDictionary.com).

An example of cultural appropriation is when someone who is not Mexican throws on a Charro suit as a costume for Halloween.

Mexican Cultural Appropriation

It is completely misrepresenting its origins. Cultural appropriation in music has been an issue in the Western world, especially in the United States. The reason is most, if not, all music that is “American” is originally black music. Most jazz, blues, ragtime, hip-hop, country, spirituals, and other songs we have discussed in class have found their origins in African-American culture.

 

 

Today, artists such as Bruno Mars and Iggy Azalea are being criticized for creating music in genres that originated from black musicians. Even after Bruno acknowledged his influences at the 2018 Grammy’s for example,

[Bruno Mars Acknowledges His Influences in 2018 Grammys]

an article was written about his role as a racially ambiguous artist in today’s music industry. Even Seren Sensei posted a video on Twitter defending her argument that Bruno Mars is using his racial ambiguity to further his credit in creating black music.

[Seren Sensei]

However, this issue is a bit more complex than it seems. To understand why, we must allude back to the cultural music appropriation of black music by white artists in the early 20th century United States.

[Elsie Janis – Anti Rag-Time Girl (Audio)]

2nd: Elsie Bierbower, aka: “Elsie Janis” was a singer, songwriter, actress and screenwriter from Columbus, Ohio. She moved to Los Angeles to live her dreams in the entertainment industry, and travelled around the world performing for vaudeville, Broadway and Hollywood. She was immortalized by her nickname, “the sweetheart of the AEF” when she would entertain the troops during World War I.

Elsie Janis – Anti-Ragtime Girl Sheet Music

Elsie Janis could be described as a someone who made it in Hollywood. She was very famous in her time. However, as with everything that seems to good to be true, Elsie utilized ragtime, an African-American genre, to write her 1913 song “Anti-Ragtime Girl”. By 1913, Ragtime was in its prime as a popular American genre, similar to how hip-hop is dominant in mainstream culture today. It is clear that she uses ragtime to create this piece. Are her actions considered cultural appropriation? Yes and no. Yes, because she did not invent ragtime music, and it is clear that she is living lavishly for herself based off the income of her music’s success. Some may argue that it is not moral for one to use another’s culture to re-interpret in another perspective. It is still very complicated.

That leaves us with today. Eminem, Iggy Azalea, Bruno Mars, and Macklemore have all won Grammys for their success in performing music that is arguably black music. However, differences in opinion leaves us with an open-ended question: Where does the line between creating original art and committing cultural appropriation sit?

Sources:

Collins English Dictionary – Complete and Unabridged, 12th Edition 2014. S.v. “appropriation.” Retrieved March 19 2018 from https://www.thefreedictionary.com/appropriation

Harriot, Michael. “The Bruno Mars Controversy Proves People Don’t Understand Cultural Appropriation.” The Grapevine. Retrieved March 19 2018 from https://thegrapevine.theroot.com/the-bruno-mars-controversy-proves-people-don-t-understa-1823709412

Janis, Elsie. “Anti Rag-Time Girl.” Oregon Digital. Retrived March 19 2018 from https://oregondigital.org/catalog/oregondigital:w66343646#page/1/mode/1up

Sheet Music Singer. “Anti-Ragtime Girl (1913).” YouTube. Retrieved March 19 2018 from https://www.youtube.com/watch?v=anQzoJQZerk

Wikipedia.org. S.v. “Appropriation (music).” Retrieved March 19 2018 from https://encyclopedia.thefreedictionary.com/Appropriation+(music)

 

But it Was Only a Dream: the White Myth of “Southern” Music

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Sunny Side Boys, two youngsters, one of whom is on his back playing the fiddle, with an older man playing guitar. Bascom Lamar Lunsford is probably the man to the right of the picture holding a microphone above the fiddler. 1

This picture attempts to capture part of a tradition of country music that sums up the myth of the exclusively white origins of said genre. There is an exclusively white (male) band and given that one member can be seen playing on the floor; one that is good at what they do. Such a conception, as we have discussed in our class, seems to be largely due to the efforts of those folk song collectors and the record companies who wanted to commercialize the genre. In so doing, those scholars and companies attempted to eliminate the role of African Americans and their contributions to that style of music. So, one could say, it is not that others cannot recognize the contributions of African Americans towards the culture, it is the fact that record companies would make things “more white” to make more money that was the foundation for this erasure. This process was explicitly outlined in the writings of Erich Nunn we did for class. 2
BITHCERSHowever, what I found out while doing my research for this post is that the roots of this musical tradition can be traced back to the the US Civil War and the songs of the Confederate South. The two themes are prominent within it: a denial of black experience in the American South and this rural lifestyle as an idyllic lifestyle that is lost anywhere else.

http://docsouth.unc.edu/imls/shepperson/shepperson.html

War Songs of the South Edited by “Bohemian” 3

 

 

 

 

 

 

 

 

 

This song is only one example of many in a book of war songs but each follows this theme of a lost ideal society that was being faced with tyranny from the North. This song explicitly mentions slavery but alongside the beautiful natural conception of the South, ignoring the lives of a majority of people in that society! That idealization of the South implicitly glosses over major problems in that society.

If we understand the war songs of the Confederate South as such, It makes sense that they were the foundation for a future of denying African Americans a role in the creation of country music. The song above is one example of a history of erasing black contributions to the society they find themselves in.

Such an understanding of the pre-war South set the stage for the future conception of a rural lifestyle idealized even today in country music.Songs today in the genre revolve around the same ideas like trucks and tractors and lost love. Although in our time not explicitly negating the experience of African Americans in that rural lifestyle, it is built on a tradition in the genre of idealizing a lifestyle while simultaneously ignoring different lifestyles of many people within it.

1 Lomax, Alan. Sunny Side Boys, two youngsters, one of whom is on his back playing the fiddle, with an older man playing guitar. Bascom Lamar Lunsford is probably the man to the right of the picture holding a microphone above the fiddler. Between 1938 and 1950. Lomax Collection, Library of Congress Prints and Photographs Division Washington, D.C. http://www.loc.gov/pictures/collection/lomax/item/2007660175/

2  Nunn, Erich. “COUNTRY MUSIC AND THE SOULS OF WHITE FOLK.” Criticism 51, no. 4 (2009): 623-49. http://www.jstor.org/stable/23131534.

3 . “Lines to the Tyrant”. Page 30-34. In War Songs of the South. Edited by “Bohemian,” Correspondent Richmond Dispatch. Richmond:West & Johnston, 145 Main Street.1862.

3154 Conf. (Rare Book Collection, University of North Carolina at Chapel Hill) http://docsouth.unc.edu/imls/shepperson/shepperson.html#bohem22