This article explores surveillance in cloud-based music streaming. Key catalysts in the transition from ownership- to access-based models of music distribution, services like Spotify, Pandora, or Deezer have positioned themselves as a means of reintegrating listeners into “digital enclosures” over which rights holders exercise greater control. Yet streaming's promise of remonetizing musical commodities demonetized by filesharing has been called into doubt by difficulties in converting users of advertising-based “freemium” services into paying subscribers. In need of alternative means of extracting value from users, streaming platforms have increasingly refashioned themselves as enterprises whose business extends beyond music-related services to encompass the collection, aggregation, and exchange of user data. In pursuing this strategy, streaming platforms place themselves in direct competition with other new media companies trading in user data. In order to distinguish themselves from such competitors, streaming platforms cast music as a particularly valuable source of data, offering privileged access to listeners’ innermost selves. But they also cast music as an ideal tracking device, accompanying individuals across a variety of social, physical and geographical spaces. In this way, the very attributes that make music so powerful a “technology of the self” facilitate its transformation into an equally powerful technology of surveillance.

In the spring of 1917 several of the most prominent musicians in the United States, including the bandleader John Philip Sousa, the orchestral conductor Walter Damrosch, and the scholar Oscar Sonneck, joined together in a fruitless effort to establish a standardized version of “The Star-Spangled Banner.” Most histories of the song note this effort but fail to recognize that the impetus for it came from the music division of the National Education Association and reflected a Progressive Era faith in the efficiencies of business, which could be manifest through the mass singing of schoolchildren. This paper examines the standardization of “The Star-Spangled Banner” in light of first world war political concerns, as well as broader cultural trends. It also explains the reasons for the effort's failure and shows how the period around the first world war set up many of the struggles that inform the national anthem even today.

In the late 1960s, the prominent psychologist Abraham Maslow argued that music-making was an inherently bodily activity, which like sex, could induce what Maslow called “peak experiences”—moments of mystical transcendence and personal insight. Amass enough such peak experiences, Maslow suggested, and one could achieve “self-actualization”—the full realization of one's potential as a human being. This article argues that though many musicians would heed Maslow's words, few embodied Maslow's program more than composer John Coolidge Adams did in the late 1970s. The article shows how Maslowian ideas shaped some of Adams's formative musical experiences in the San Francisco Bay Area. The article further demonstrates how these same concepts inspired the development of Adams's idiosyncratic postminimalist idiom, with particular attention to Adams's 1978 string septet Shaker Loops. By considering the influence of Adams's countercultural milieu, the article reveals strains of primitivism, eroticism, and exoticism in Adams's work more closely associated with Adams's minimalist predecessors. It also presents an alternative view of postmodernism in music, arguing that for Adams, at least, to make music “after” modernism was to make music a medium of self-actualization.