This essay explores the multiple histories, traditions, and authorities present in more than 200 recorded performances of “Body and Soul.” The early recordings (dozens of them from 1930 alone) demonstrate both enormous variety and distinct British and American performance patterns, but few of these innovations survive beyond 1940. Coleman Hawkins's version from 1939, and not the original sheet music or early performance history, set a standard key (D-flat—even for singers!) and a slower standard tempo (quarter = 90, although later it became even slower). Charlie Parker and others in the 1940s, however, were influenced by the Chu Berry and Roy Eldridge recording of 1938, which introduced a “jump” chorus widely reproduced for two decades. Billie Holiday determined which set of lyrics would be sung, but not the form in which they would occur. John Coltrane and McCoy Tyner's new modal approach in 1960 created both direct imitators and also a new tradition of trying to neutralize the harmonic complexity of the tune, which Hawkins had so carefully exploited. This study asks whether a more African and less European model of jazz tunes might reveal a less fixed and more complex notion of a musical work that includes orally preserved and recorded innovations and performance traditions. This research also explores how the record itself, as a physical object, has become an authority.

The original series of Star Trek (1966–69) documents the social tensions of the late 1960s, responding positively, on the one hand, to the progressive political and social movements of the Civil Rights era by supporting racial and gender equality, but resisting its own efforts on the other, remaining faithful to conservative power structures. As the representative musical statement of the series, Star Trek's title cue embodies and expresses this paradox. Using audio-visual analysis, as well as sketch scores, interviews, and correspondence from the archives of the series’ composers and producers, this article analyzes the cue's compositional history, its musical codes, its narrative structure, and its use as framing, referential, and leitmotivic material within the series’ underscore in order to demonstrate the ways in which it communicates Star Trek's conflicting ideologies.

Contemporary music historians have shown how taxonomic divisions of humanity—constructed in earnest within European anthropologies and philosophies from the Enlightenment on—were reflected in eighteenth- and nineteenth-century theories of musical-cultural evolution, with complex and intellectualized art music forms always shown as transcending base and bodily rhythm, just as light skin supposedly transcended dark. The errors of old and now disreputable scholarly approaches have been given much attention. Yet scientifically oriented twenty-first-century studies of putatively Afro-diasporic and, especially, African American rhythmic practices seem often to stumble over similarly racialized fault lines, the relationship between “sensory” music, its “intelligent” comprehension, and its analysis still procedurally and politically fraught. Individual musical sympathies are undermined by methods and assumptions common to the field in which theorists operate. They operate, too, in North American and European university departments overwhelmingly populated by white scholars. And so this article draws upon and tests concepts from critical race and whiteness theory and asks whether, in taking “black rhythm” as its subject, some contemporary music studies reinscribe what the sociologists Tukufu Zuberi and Eduardo Bonilla-Silva have called “white logic”: a set of intellectual attitudes, prerogatives, and methods that, whatever the intentions of the musicologists concerned, might in some way restage those division practices now widely recognized as central to early musicology.