Racial Uplift and American Music, 1878-1943 traces the career of racial uplift ideology as a factor in elite African Americans' embrace of classical music around the turn of the previous century, from the collapse of Reconstruction to the death of composer/conductor R. Nathaniel Dett, whose music epitomized "uplift." After Reconstruction many black leaders had retreated from emphasizing "inalienable rights" to a narrower rationale for equality and inclusion: they now sought to rehabilitate the race's image by stressing class distinctions, respectable middle-class behavior, and service to the masses. Musically, the black intelligentsia resorted to European models as vehicles for cultural vindication. Their response to racism was to create and promote morally positive, politically inoffensive art that idealized the race. By incorporating black folk elements into the dignified genres of art song, symphony, and opera, "uplifters" demonstrated worthiness through high achievement in acknowledged arenas. Their efforts were variously opposed, tolerated, or supported by a range of white elites with their own notions about African American culture. The resulting conversation--more a stew of arguments than a dialogue--occupied the pages of black newspapers and informed the work of white philanthropists. Women also played crucial roles. Racial Uplift and American Music, 1878-1943 examines the lives and thought of personalities central to musical uplift--Dett, Sears CEO Julius Rosenwald, author James Monroe Trotter, sociologist W. E. B. Du Bois, journalist Nora Douglas Holt, and others--with an eye to recognizing their contributions and restoring their stature.

In Performing Racial Uplift: E. Azalia Hackley and African American Activism in the Postbellum to Pre-Harlem Era, Juanita Karpf rediscovers the career of Black activist E. Azalia Hackley (1867–1922), a concert artist, nationally famous music teacher, and charismatic lecturer. Growing up in Black Detroit, she began touring as a pianist and soprano soloist while only in her teens. By the late 1910s, she had toured coast-to-coast, earning glowing reviews. Her concert repertoire consisted of an innovative blend of spirituals, popular ballads, virtuosic showstoppers, and classical pieces. She also taught music while on tour and visited several hundred Black schools, churches, and communities during her career. She traveled overseas and, in London and Paris, studied singing with William Shakespeare and Jean de Reszke—two of the classical music world’s most renowned teachers. Her acceptance into these famous studios confirmed her extraordinary musicianship, a “first” for an African American singer. She founded the Normal Vocal Institute in Chicago, the first music school founded by a Black performer to offer teacher training to aspiring African American musicians. Hackley’s activist philosophy was unique. Unlike most activists of her era, she did not align herself unequivocally with either Booker T. Washington or W. E. B. Du Bois. Instead, she created her own mediatory philosophical approach. To carry out her agenda, she harnessed such strategies as giving music lessons to large audiences and delivering lectures on the ecumenical religious movement known as New Thought. In this book, Karpf reclaims Hackley's legacy and details the talent, energy, determination, and unprecedented worldview she brought to the cause of racial uplift.

Sacred and Secular Intersections in Music of the Long Nineteenth Century: Church, Stage, and Concert Hall explores interconnections of the sacred and the secular in music and aesthetic debates of the long nineteenth century. The essays in this volume view the category of the sacred not as a monolithic attribute that applies only to music written for and performed in a religious ritual. Rather, the “sacred” is viewed as a functional as well as a topical category that enhances the discourse of cross-pollination of musical vocabularies between sacred and secular compositions, church and concert music. Using a variety of methodological approaches, the contributors articulate how sacred and religious identities coalesce, reconcile, fuse, or intersect in works from the long nineteenth century that traverse an array of genres and compositional styles.

Historical Dictionary of Romantic Music, Second Edition covers the persons, ideas, practices, and works that made up the worlds of Western music during the long 19th century (ca. 1780–1918). It’s the first book to recognize that Romantic music was very nearly a global phenomenon. It includes more women, more Black musicians and other musicians of color, and more exponents of musical Romanticism from Central and South America as well as Central and Eastern Europe than any other single-volume study of Romantic music—thus challenging the conventional hegemony of musical Romanticisms by men and by Western European nations. This book includes entries on topics including anti-Semitism, sexism, and racism that were pervasive and defining to the worlds of musical Romanticism but are rarely addressed in general studies of that subject. It includes Romantic musicians who were not primarily composers, as well as topics such as the Haitian Revolution, spirituals, and ragtime that were more important for music in the long 19th century than is generally acknowledged. The result is an expansive, inclusive, diverse, and more richly textured portrayal of Romantic music than is elsewhere available. Historical Dictionary of Romantic Music, Second Edition contains a chronology, an introduction, an extensive bibliography, and a dictionary section with more than 600 cross-referenced entries on traditions, famous pieces, persons, places, technical terms, and institutions of Romantic music. This book is an excellent resource for students, researchers, and anyone wanting to know more about Romantic music.

This new study looks at the relationship of rhetoric and music in the era's intellectual discourses, texts and performance cultures principally in Europe and North America. Catherine Jones begins by examining the attitudes to music and its performance by leading figures of the American Enlightenment and Revolution, notably Benjamin Franklin and Thomas Jefferson. She also looks at the attempts of Francis Hopkinson, William Billings and others to harness the Orphean power of music so that it should become a progressive force in the creation of a new society. She argues that the association of rhetoric and music that reaches back to classical Antiquity acquired new relevance and underwent new theorisation and practical application in the American Enlightenment in light of revolutionary Atlantic conditions. Jones goes on to consider changes in the relationship of rhetoric and music in the nationalising milieu of the nineteenth century; the connections of literature, music and music theory to changing models of subjectivity; and Romantic appropriations of Enlightenment visions of the public ethical function of music.

At the turn of the twentieth century, the United States extended its empire into the Philippines while subjugating Black Americans in the Jim Crow South. And yet, one of the most popular musical acts was a band of “little brown men,” Filipino musicians led by an African American conductor playing European and American music. The Philippine Constabulary Band and Lt. Walter H. Loving entertained thousands in concert halls and world’s fairs, held a place of honor in William Howard Taft’s presidential parade, and garnered praise by bandmaster John Philip Sousa—all the while facing beliefs and policies that Filipinos and African Americans were “uncivilized.” Author Mary Talusan draws on hundreds of newspaper accounts and exclusive interviews with band members and their descendants to compose the story from the band’s own voices. She sounds out the meanings of Americans’ responses to the band and identifies a desire to mitigate racial and cultural anxieties during an era of overseas expansion and increasing immigration of nonwhites, and the growing “threat” of ragtime with its roots in Black culture. The spectacle of the band, its performance and promotion, emphasized a racial stereotype of Filipinos as “natural musicians” and the beneficiaries of benevolent assimilation and colonial tutelage. Unable to fit Loving’s leadership of the band into this narrative, newspapers dodged and erased his identity as a Black American officer. The untold story of the Philippine Constabulary Band offers a unique opportunity to examine the limits and porousness of America’s racial ideologies, exploring musical pleasure at the intersection of Euro-American cultural hegemony, racialization, and US colonization of the Philippines.