Jascha Heifetz (1901–87) promoted a modern brand of musical eclecticism, recording, performing, and editing adaptations of folk and popular songs while remaining dedicated to the standard violin repertoire and the compositions of his contemporaries. This essay examines the complex influences of his displacement from Eastern Europe and assimilation to the culture of the United States on both the hybridity of his repertoire and the critical reception he received in his new home. It takes as its case study Heifetz's composition of the virtuosic showpiece “Hora Staccato,” based on a Romany violin performance he heard in Bucharest, and his later adaptation of the music into an American swing hit he titled “Hora Swing-cato.” Finally, the essay turns to the field of popular song to consider how two of the works Heifetz performed most frequently were adapted for New York Yiddish radio as Tin Pan Alley–style songs whose lyrics narrate the early twentieth-century immigrant experience. The performance and arrangement history of many of Heifetz's miniatures reveals the multivalent ways in which works in his repertoire, and for some listeners Heifetz himself, were reinterpreted, adapted, and assimilated into American culture.

This article explores mid-century New York intellectual scenes mediated by the avant-garde émigré composer Stefan Wolpe (1902–72), with special emphasis on Wolpe's interactions with jazz composer George Russell (1923–2009) and political philosopher Hannah Arendt (1906–75). Cross-disciplinary communities set the stage for these encounters: Wolpe and Russell met in the post-bop circles that clustered in Gil Evans's basement apartment, while Wolpe encountered Arendt at the Eighth Street Artists’ Club, the hotbed of Abstract Expressionism. Wolpe's exchanges with Arendt and Russell, long unacknowledged, may initially seem unrelated. Yet each figure shared a series of “cosmopolitan” commitments. They valued artistic communities as spaces for salutary acts of cultural boundary crossing, and they tended to see forms of self-representation in the arts as a way to respond to the dehumanizing political disasters of the century. Wolpe and Arendt focused on questions of human plurality in the wake of their forced displacements as German-Jewish émigrés, whereas Russell confronted dilemmas of difference as an African American migrant from southern Ohio in New York. Bringing together interpretive readings of music with interview- and archive-based research, this article works toward a historiography of aesthetic modernism that recognizes migration as formative rather than incidental to its community bonds, ethical aspirations, and creative projects.

The history of the well-known spiritual “Sometimes I Feel like a Motherless Child,” is wrapped up in the legacy of the Hampton Students, an ensemble of African American students modeled after the Fisk Jubilee Singers. The song's inclusion in the 1901 edition of Cabin and Plantation Songs as Sung by the Hampton Students solidified its place in the growing canon of spirituals. Although the tune remained in Hampton Institute's repertoire through subsequent printings of Cabin and Plantation Songs, it also entered the art music world, quickly becoming a favorite of performers and arrangers. But even as the tune journeyed away from Hampton, it remained tightly bound to composers, performers, and choir directors affiliated with what is now Hampton University. The story of “Motherless Child's” entrance into Hampton's repertoire around the turn of the twentieth century, its move beyond Hampton, and its later return is the story of the complex racial, cultural, and geographical relationships that have characterized the Institute's history. The telling of this story reveals a networked cast of characters, all invested in the health and growth of African American music in the early twentieth century, crossing paths in Tennessee, Mississippi, Massachusetts, New York, Connecticut, London, and, of course, Virginia.

In November 1938 and January 1939, the BBC relayed two American Jam Sessions from New York to Britain. Regarded as historic by critics and producers, the live relays broke from BBC tradition in their presentation of improvised jazz and in their production as “informal parties.” Both broadcasts featured Alistair Cooke as announcer and “a galaxy of swing stars” (including Sidney Bechet, Teddy Wilson, and Tommy Dorsey) assembled by the New York bandleader Joe Marsala; however, British jazz enthusiasts responded to them very differently. Whereas the second session was widely praised, the first session inspired controversy, particularly after a leading critic deemed it a “washout.”

The divergent reception demonstrated the challenges of maintaining the jam session's status as a paragon of authenticity as it underwent three key transitions during the late 1930s: the transformation from in- and inter-group activity to public event; the transmission from New York's jazz and swing cultures to Britain's enthusiast subculture; and the transmutation from live performance to live broadcast. This article examines the context, planning, content, and reception of the 1938/39 BBC jam sessions as a case study in how authenticity in jazz was rearticulated in public, mediated, and transnational spaces.

William Levi Dawson (1899–1990) is remembered chiefly for his masterful choral arrangements of Negro spirituals and for his multi-decade leadership of the Tuskegee Institute Choir. In 1934, however, his career seemed to be headed in a very different direction: Leopold Stokowski programmed Dawson's Negro Folk Symphony on four Philadelphia Orchestra concerts that met with acclaim from critics and audiences alike. The broadcast of one of these concerts on the Columbia Broadcasting System had a particularly powerful impact on the many African Americans in the radio audience. Materials in the William Levi Dawson Collection at Emory University illuminate both the momentousness of the symphony's debut and its provocatively minor impact on the trajectory of its composer's career. This article examines the premiere of the Negro Folk Symphony as a groundbreaking event both public and personal, offers an explanation for the symphony's startlingly rapid descent into obscurity, and argues that this effective and fascinating work merits renewed attention from conductors and scholars today.

The American popular music tradition of “jazzing the classics” has long stood at the intersection of discourses on high and low culture, commercialism, and jazz authenticity. Dance band arrangers during the 1930s and 1940s frequently evoked, parodied, or straddled these cultural debates through their manipulations of European classical repertoire. This article examines Swing Era arranging strategies in the context of prevailing racial essentialisms, conceptions of modernism, and notions of technical virtuosity. The legacy of African American freelance arranger Chappie Willet, and his arrangement of Beethoven's Piano Sonata, op. 13 (“Pathétique”) for the black dance band of Jimmie Lunceford, suggests that an account of the biography and artistic voice of the arranger is critical to understanding the motivations behind these hybrid musical works.

This article traces Steve Reich through the Bay Area's cultural nexus during the period 1962–65, exploring intersections with Luciano Berio, Phil Lesh, Terry Riley, Robert Nelson, the San Francisco Mime Troupe, and the San Francisco Tape Music Center. The aim is to present a revised history of this era by drawing on personal interviews with Tom Constanten, R. G. Davis, Jon Gibson, Saul Landau, Pauline Oliveros, and Ramon Sender. In addition, previously unused source materials and contemporaneous newspaper reception are employed to provide a more nuanced contextual framework. Reich's heterogeneous activities—ranging from “third stream” music and multimedia happenings to incidental scores and tape collage—deserve investigation on their own terms, rather than from within narratives concerned with the stylistic development of “minimalism.” More appropriate and viable aesthetic parallels are drawn between Reich's work for tape and Californian Funk art.

This article explores the U.S. career of the Dutch immigrant violinist Jacques Oliveira. Following successful performances in Britain, Oliveira sailed for the United States in the fall of 1859. Under P.T. Barnum's management, the twenty-three-year-old became a fixture on New York's theatrical scene, as an instrumental soloist with Tom Thumb's company, with the Drayton Parlor Opera troupe, and with Hooley and Campbell's Minstrels. After a year, he traveled south, settling in occupied New Orleans, where he had family connections. Despite the economic difficulties of the time, he soon became an important figure in the city's cultural life, only to die during an outbreak of cholera and yellow fever in the summer of 1867.

In the absence of letters or diaries, the article relies heavily on close examination of period newspapers, city directories and census data to reconstruct Oliveira's world. Oliveira's activities, his successes and struggles, offer insights into the place of the working musician, newly arrived in the Unites States in the late 1850s. Examining the events of his life enables us to contrast cultural life in New York and New Orleans at the time of the Civil War. The article illuminates the place of the instrumentalist in the theater, reveals how attitudes toward music were influenced by a cultural hierarchy, provides insights into the place of the violin in the musical life of the United States, and examines the impact of the Civil War on musical life in New Orleans.

In the winter of 1950–51 Morton Feldman composed a series of pieces titled Projections in a new notation of his own invention. The first-known graphically scored works of the postwar era, the Projections were immediately championed by Feldman's friend John Cage in the language of his budding philosophy of non-intention, a framework of thought largely alien to Feldman. In later years, Feldman instead explained the Projections through the discourse of abstract-expressionist painting, substituting its model of willful creative action for Cage's Zen-inspired doctrine of aesthetic indifference. Yet the story behind his graphic notation is more tangled still, for its sources included both Edgard Varèse and Stefan Wolpe, composers whose spatialized vision of sound influenced Feldman's new conception of the creative act. An examination of the origin and reception of the Projections offers insight into the forces that catalyzed experimental notation in postwar New York and the rationales that were ultimately ascribed to it.

Upon accepting a commission for a solo guitar piece from the 2002 Open Minds Music Festival in San Francisco, Lou Harrison decided to write Scenes from Nek Chand for a unique instrument: a resonator guitar refretted in just intonation. Harrison's last completed work draws inspiration from the sound of Hawaiian music that the composer remembered hearing in his youth, as well as from the artwork populating Nek Chand's Rock Garden of Chandigarh, India.

Based on archival research, oral histories, and the author's insights as a performer of contemporary music, this article examines the piece's inception, outlining the organological evolution of resophonic guitars and their relationship to Hawaiian music. It addresses the practical and aesthetic implications of the composer's choice of tuning, and examines the work of additional artists, such as Terry Riley and Larry Polansky, who have contributed to the growing repertoire for the just intonation resophonic guitar.

This article examines the influence of strategic musical alliances on the formation of a unique regional Acadian cultural identity. The Acadian communities of Prince Edward Island and les Îles-de-la-Madeleine (Québec), located on Canada's east coast, share a tumultuous socio-political history that is traced to le Grand Dérangement, the eighteenth-century deportation of thousands of Acadians from eastern Canada. The geographic location of the islands, their contemporary political affiliations, and divergent cultural retentions suggest distinct experiences of Acadian identity; nonetheless, renewed interest in inter-island partnerships has arisen over the past decade, often along musical lines. These alliances have been fostered largely by a young generation of musicians from the Acadian group, Vishtèn. Through their strategic musical, narrative, and marketing choices, members of Vishtèn have striven vigorously to advance the project of a shared island Acadian identity, while claiming a place in the global “traditional” music market. I conclude that this exchange has fostered an emic perception of a unified francophone Acadian community that has transformed the cultural geography of this region of “Acadia” and contributed to local processes of Acadian cultural revitalization.

Late in his career, John Cage often recalled his brief interaction with German abstract animator Oskar Fischinger in 1937 as the primary impetus for his early percussion works. Further examination of this connection reveals an important technological foundation to Cage's call for the expansion of musical resources. Fischinger's experiments with film phonography (the manipulation of the optical portion of sound film to synthesize sounds) mirrored contemporaneous refinements in recording and synthesis technology of electron beam tubes for film and television. New documentation on Cage's early career in Los Angeles, including research Cage conducted for his father John Cage, Sr.'s patents, explain his interest in these technologies. Finally, an examination of the sources of Cage's 1940 essay “The Future of Music: Credo” reveals the extent of Cage's knowledge of early sound synthesis and recording technologies and presents a more nuanced understanding of the historical relevance and origins of this document.