“Education is something [students] must labor to give themselves. . . Education is up to them as it was up to Socrates, Milton, Locke, and Lincoln.” (Mark van Doren) “Emancipate yourselves from mental slavery; none but ourselves can free our minds.” (Bob Marley)
A purple glow shines from afar, Golden now the bright day sinks, One by one the silver stars Awaken in the skies. And the Queen of the Day Bows her head and goes to sleep; One more greeting, now goodbye! No farewell! No departure!
Shadows cover the broad earth, Night lies on the meadows. Pray be still now, poor heart, That the day has wearied so! O appear, gently, mildly, Sweet image in my dreams. One more greeting, now goodbye! No farewell! No departure!
Ah, hot tears run down my cheeks; Now a feeling of bliss, Now a painful, fearful longing Is set to break my heart. Only dreams can restore That happiness too quickly vanished. One more greeting, now goodbye! No farewell! No departure!
When I gaze into the dusk, And the sun sets, I think of all the pain That I have endured. Ah, perhaps the morrow Will banish all cares. So be of good cheer! Goodbye! No farewell! No departure!
What Romantic themes can you identify in the text and in the music?
The fourth movement of Beethoven’s Ninth Symphony, the “Ode to Joy,” was adopted as the anthem of the European Union in 1985, no doubt as much for the utopian vision of universal brotherhood presented in the text of the poem by Friedrich Schiller as for its rousing tune:
Joy, beautiful spark of God, Daughter of Elysium, We enter, fire-drunk, Heavenly, your holy sanctuary. Your magics bind again What custom has strictly parted. All men become brothers Where your tender wing lingers.
Nevertheless, at the opening of the EU Parliament in July 2019, the Brexit contingent from Great Britain turned their backs when it was played:
Brexiteer Nigel Farage defended the actions of his bloc against charges of “un-English” behavior. Do you think his justification is convincing? Why or why not?
Perhaps when he hears “Ode to Joy,” Farage is really hearing this version, sung by English comedian Rowan Atkinson.
This was hardly the first time Beethoven’s music has been harnessed in the cause of politics. In 1989, just weeks after the fall of the Berlin Wall, Leonard Bernstein conducted a massive performance of the Ninth with musicians from both East and West Germany; the chorus changed the word “Freude” — Joy — to “Freiheit” — Freedom.
Hitler was a great fan of the Ninth Symphony; here is the great and controversial German conductor Wilhelm Furtwängler leading it in a stunning performance celebrating Hitler’s birthday in 1942:
What in this music would have appealed, do you think, to Hitler?
It was also adapted by the brutal colonial governor, Ian Smith as the national anthem of Rhodesia (now Zimbabwe):
Beethoven’s Ninth Symphony has also been invested with meaning in other, less-political realms. Alex, the sociopathic antihero of Anthony Burgess’s dystopian 1962 novel A Clockwork Orange, has a particular fondness for Beethoven, whom he calls “the lovely Ludwig van.” In his 1971 film adaptation of the novel, Stanley Kubrick uses the Ninth Symphony as a soundtrack for the “ultraviolence” committed by Alex and his crew (WARNING: disturbing imagery):
The piece is also associated with the on-screen appearances of bad guy Hans Gruber (played by the late, lamented Alan Rickman) in Die Hard:
In 2000, the Ninth Symphony was performed at the site of Mathausen, an Austrian concentration camp where more than 100,000 Jews, gays, and Communists were put to death during World War II. The concert caused some controversy, because it was performed by the great Vienna Philharmonic, which had dismissed all its Jewish musicians in 1938; by the end of the war, half of the orchestra’s players were members of the Nazi party. The organizers, however, believed that the Ninth paid tribute to the musicians who had been victims of the Nazi regime. As one of them explained:
We wished to think of those members of the [Vienna] Philharmonic who were victims of the Nazis . . . They were our predecessors, royal and imperial court musicians, highly decorated professors and teachers at the academy, highly respected artists who were humiliated, driven to death or murdered. We want to pay our respects to them by performing a work that they often performed under the leading conductors of their times.
What is it about Beethoven’s work that makes it so appealing to proponents of such diverse viewpoints?
Put another way: What does Beethoven’s music mean?
Do you think that this meaning is intrinsic to the piece itself, or is it extrinsic, something with which various individuals and movements have chosen to invest it? What use would you use this music for?
In 2018, in response to pushback against her longtime claims of Native American ancestry (including from President Trump, who refers to her mockingly as “Pocahontas”), Democratic Senator and presidential candidate Elizabeth Warren had her DNA tested, and made the results public. The test indicated that Warren had a Native American ancestor between six and ten generations ago.
However, according to Chuck Hoskin (above), the Secretary of State of the Cherokee Nation (like other Native tribes, a sovereign nation within U.S. territory), this does not make Elizabeth Warren an Indian:
What does this argument have to do with our understanding of music — of American music in particular?
In 1892, famed Czech composer Antonín Dvořák came to America at the invitation of the wealthy arts patroness Jeannette Thurber (above) — who, by the way, was born not far from here, in Delhi, New York — to lead the new National Conservatory of Music in New York City. It was hoped that he would train young American composers to develop a national style of music. Soon after he arrived, Dvořák told the New YorkHerald newspaper:
In the Negro melodies of America I discover all that is needed for a great and noble school of music. They are pathetic, tender, passionate, melancholy, solemn, religious, bold, merry, gay or what you will. It is music that suits itself to any mood or purpose. There is nothing in the whole range of composition that cannot be supplied with themes from this source. The American musician understands these tunes and they move sentiment in him.
In another unprecedented move, Dvořák welcomed black and female composition students into his classes at the conservatory. Among his students were violinist and composer Will Marion Cook, who had studied with Brahms’s great friend Joseph Joachim in Berlin, and singer and composer Harry T. Burleigh.
“A Negro Sermon,” an art song by Cook.
“Lovely Dark and Lonely One,” an art song by Burleigh.
Harry T. Burleigh’s song “The Young Warrior,” a setting of a poem by James Weldon Johnson, was translated into Italian and sung by the Italian army as they marched into battle During World War I.
Mother, shed no mournful tears,
But gird me on my sword;
And give no utterance to thy fears,
But bless me with thy word.
The lines are drawn! The fight is on!
A cause is to be won!
Mother, look not so white and wan;
Give Godspeed to thy son.
Now let thine eyes my way pursue
Where’er my footsteps fare;
And when they lead beyond thy view,
Send after me a prayer.
But pray not to defend from harm,
Nor danger to dispel;
Pray, rather, that with steadfast arm
I fight the battle well.
Pray, mother of mine, that I always keep
My heart and purpose strong,
My sword unsullied and ready to leap
Unsheathed against the wrong.
While Dvořák’s Symphony no. 9 in in E minor, “From the New World” (written in New York City in 1893) was not actually based on spirituals, the famous second movement largo sounded like a spiritual, and later “became” a sort of spiritual, migrating from the concert hall to public (and private) spaces less formally rigid.
Dvořák’s great success in America inspired other composers to take note of, and advantage of, “Negro melodies.” In the early years of the twentieth century, white American and European composers came out with pieces with such titles as “Negro Folk Symphony” (William Dawson), “Rapsodie nègre” (French composer Francis Poulenc), and “Negro Suite” (Danish composer Thorvald Otterstrom).
The question one might ask about these composers and their work is one that will come up for us again and again in this class: were they writing these pieces in a spirit of fellowship with African-Americans? or in a spirit of opportunism, even of exploitation?
One of the strangest and most egregious examples of a white composer writing in the black style is John Powell’s “Rhapsodie Nègre.”
John Powell was a Virginia-born, Vienna-trained pianist and composer who promoted American folk music. In 1931, he founded a short-lived but influential Appalachian music festival in Virginia called the White Top Festival. First Lady Eleanor Roosevelt (standing, fourth from right) visited the festival in 1933.
John Powell was also an avowed white supremacist, and helped to draft Virginia’s “Racial Integrity Act” of 1924, also known as the “one-drop rule.” This law legally classified anyone who had any amount of African ancestry (even “one drop”) as black, and hence subject to segregation under Jim Crow.
In spite of the fact that Powell had drawn upon African-American folk music themes in his “Rhapsodie Nègre,” he sought to promote the idea that American folk music derived exclusively from “Anglo-Saxon” sources, an idea that was disputed even in his own time. The White Top Festival was a public attempt to showcase this controversial idea: in other words, he harnessed folk music in the service of his social-political agenda.
Can you think of other historical examples of the co-opting of culture in the service of politics?
Powell was by no means an outlier in his attempts to whitewash the African roots of traditional American music. Around the same time that he was giving lectures on the “Anglo-Saxon” derivation of Appalachian music, Henry Ford (yes, that Henry Ford), a virulent racist and anti-Semite, was spearheading a square dance revival, in the hopes of counteracting the pernicious influence of jazz. What Ford neglected, probably out of ignorance, was the fact that square dancing, like Appalachian music, has deep roots in African-American culture.
(Howard University students square dancing in 1949.)
When we think of American folk music, especially fiddle-and-banjo music from the region of Appalachia, we tend to think of it as white people’s music, as in this famous scene from the 1972 film Deliverance.
She is an artist of color who plays and records what she describes as “black non-black music” for mainly white audiences . . . a concert for the prisoners at Sing Sing . . . was the first time she’d played for a majority-black crowd . . . Giddens [says], “. .. I would like to see more people from my . . . community at the shows and in the know” . . . The prospect of gaining a wider, and blacker, audience is, one imagines, always an option for Giddens . . . But she has been unwilling to compromise her quest . . . to remind people that the music she plays is black music.
Black music like this:
And like this:
And all of this:
Rhiannon Giddens is not the only young black musician to focus on the traditions of American folk music.
Here is the multi-instrumentalist native of Los Angeles, Jerron “Blind Boy” Paxton, who plays both country blues and Appalachian music, and even sometimes performs in the dress of a black Southern field hand.
Valerie June draws on Appalachian, bluegrass, and blues traditions in her music:
The New York City-based old-time string band The Ebony Hillbillies:
Toronto-born Kaia Kater:
As we think about and explore ideas of authenticity in American music, we would do well to remember that the DNA of American music in all of its genres has a great deal more than one drop of African ancestry.
Appendix: Read this article and watch this brief video documentary about the residents of an Appalachian town who identify as black, although they appear white.
Maestro Antonio Pappano and the cast of the Royal Opera production discuss the rehearsal process.
English National Opera presented Butterfly two years ago with a puppet as Trouble, Butterfly’s son.
Do you think it works?
A short animated film to Butterfly’s Act II aria “Un bel dì vedremo.”
Glyndebourne Opera updated the story to 1950s post-World War II Japan:
Punk rock producer Malcom McLaren’s take:
The Kazakh countertenor Erik Kurmangaliev singing Butterfly’s Act III aria in a Russian-language production of American playwright David Henry Hwang’s play M. Butterfly (which actually does not follow the plot of the opera at all, but concerns a relationship between a French diplomat and a Chinese opera singer
How did the poetry of Ossian (really, James MacPherson) influence Italian opera in the nineteenth century?
Why was Ossian — later acknowledged to be a fraud — so important to the Romantic generation in Italy?
Could it be because these supposedly ancient poems spoke to the longing for a unified culture and community, one based on spiritual aspirations rather than on the arbitrary borders set out by the various monarchies of Europe? In other words: because “Ossian,” as a Scottish poet, addressed issues of the time — including the longing for nationhood among diverse peoples — in a way that would surely have been censored or suppressed if the poems had been “modern”?
Ossianism, as a kind of cultural virus . . . spread quickly and widely. In Britain, which had recently suppressed a series of insurrections in Scotland and solidified its domain over the recently formed “United Kingdom,” these Ossianic characteristics . . . promoted Scottish nationalism and undermined English authority.
So, for all of his purported ancientness, Ossian is about resurgence, rebirth — risorgimento in Italian. The Italian Risorgimento was the political and artistic movement dedicated to Italian liberation and unification.
So we go from early Italian Romantic opera, like this:
to overtly nationalist and revolutionary Italian Romantic opera, like this:
As we’ve discussed in class, some black composers in the nineteenth and twentieth centuries chose to compose in the standard forms of the European classical music traditions. William Grant Still, for instance, known as the “Dean of African-American Composers,” could be considered an “internationalist.” Among many other works, Still wrote five symphonies — the large-scale, multi-movement orchestral form that dominated eighteenth- and nineteenth-century European musical output. Nevertheless, Still infused much of his formal orchestral writing with what we might call “nationalist” feeling.
His 1937 Symphony no. 2 in G minor, for instance, is subtitled “Song of a New Race,” and uses black folk themes as melodic and rhythmic material. The second movement is marked “Slowly and deeply expressive.”
Does it remind you in any way of the second movement of Dvořák’s Symphony no. 9 in E minor, “From the New World”?
Still’s 1956 concerto for harp and piano is called Ennanga, which is the name of a small Ugandan harp. Again, the piece combines internationalist form and nationalist themes.
We’ve talked a little about the second Mrs. W.E.B. DuBois, Shirley Graham.
Sadly, little of her music has been published or recorded. Here is a short piano piece. Does it sound nationalist or internationalist to you?
A page from the manuscript score of her 1932 opera Tom-Tom:
A great deal of belated attention has been given lately to the heretofore almost forgotten composer Florence Price (1887-1953), the first African-American woman to have a composition performed by a major orchestra. In 2009 a collection of scores by Price was found in a dilapidated old house in St. Anne, Illinois that was undergoing renovation, and the music world responded with overdue excitement.
Price’s Symphony no. 1 in E minor:
An art song by Price, “At the Feet o’ Jesus.” Note that Price is using the internationalist form of the art song/lied, and, like the great nineteenth-century lieder composers, set an existing poem by a great poet, in this case Langston Hughes. Again, she negotiates the boundary between nationalist and internationalist forms, and between high art and folk art: the song sounds like a folk spiritual, after all, and yet it’s a new composition to a poem by a major poet — a poem that Hughes wrote in African-American Vernacular English, no doubt in the same spirit as Florence Price’s composition.
At the feet o’ Jesus, Sorrow like a sea. Lordy, let yo’ mercy Come driftin’ down on me.
At the feet o’ Jesus At yo’ feet I stand. O, ma little Jesus, Please reach out yo’ hand.
Another Price/Hughes collaboration, “Song to the Dark Virgin”:
Would That I were a jewel, A shattered jewel, That all my shining brilliants Might fall at thy feet, Thou dark one.
Would That I were a garment, A shimmering, silken garment, That all my folds Might wrap about thy body, Absorb thy body, Hold and hide thy body, Thou dark one.
Would That I were a flame, But one sharp, leaping flame To annihilate thy body, Thou dark one.
In 1933, pianist and composer Margaret Bonds (1913-1972), above, was the first black woman to perform with the Chicago Symphony, in the same concert at which Price became the first black woman to have a work performed by a major orchestra.
Bonds was also a composer; one of her best-known works is “Troubled Water,” a piano piece that draws on the spiritual “Wade in the Water.”
Bonds also collaborated with Langston Hughes on many art songs.
Because my mouth Is wide with laughter And my throat Is deep with song, You do not think I suffer after I have held my pain So long?
Because my mouth Is wide with laughter, You do not hear My inner cry? Because my feet Are gay with dancing, You do not know I die?
As we’ve discussed in class, W.E.B. Du Bois, above, who spent several years studying in Germany in the 1890s, greatly admired German classical music, and considered it a repertoire full of freedom and possibility for black performers. He especially loved the operas of Richard Wagner (1813-1883), and in 1936 he made a pilgrimage to Bayreuth, the opera house in Bavaria where a festival of Wagner’s operas is put on every year. By this time, it was widely known that Wagner was Hitler’s favorite composer: here is Hitler at the 1934 Bayreuth festival.
Inspired by Du Bois, and by the remarks made by historian Kira Thurman (above) in the “Studying the Lied” colloquy in the Summer 2014 issue of the Journal of the American Musicological Society, here is a playlist of most of the singers mentioned by Thurman, singing German repertoire. Read the colloquy here.
A live recording of the African-American baritone Aubrey Pankey from 1941 (starts at around 15:00; I couldn’t figure out how to cue the audio, so you may need to listen to a violin sonata by Paul Hindemith first).
Tenor Roland Hayes, a native of Georgia and the son of former slaves, was brutally beaten by a white shoe store clerk while on tour, when his wife and daughter sat in the “whites only” area of the store. Langston Hughes wrote a poem about the incident:
Roland Hayes Beaten (Georgia, 1942)
Negroes, Sweet and docile, Meek, humble, and kind: Beware the day They change their minds!
Wind In the cotton fields, Gentle breeze: Beware the hour It uproots trees!Marian Anderson:
South African soprano Pretty Yende improvises some Zulu in a spoken monologue in Donizetti’s La fille du régiment at the Metropolitan Opera: