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These articles represent a wide array of reporting in the Black press on social activities within the Black community.“Society” pages and local gossip columns provide an invaluable window into experiences of community life – including births, deaths, literary functions, and activities organized to support and sustain the papers themselves – that were, otherwise, rarely written into the historical record.For instance, readers sometimes turned to Black newspapers for help in locating missing family members. Contenders for leadership in Black organizations frequently criticized one another in the newspapers. Music and social dancing played a central role in coverage of community organizations. Dance parties could be celebrated as dignified and joyful or denounced as disreputable or unworthy. The interest that White compatriots took in Black dancing and music could be grounds for jubilation – signs that racial prejudice was eroding – for criticism of lax club leadership, for debates about whether to allow White men to attend dances in Black clubs, or for concern over performances of Carnival groups that reproduced harmful stereotypes.
Joseph Fort ponders a specific case of late eighteenth-century musical embodiment, one that has its origins in social and popular dance: a minuet by Joseph Haydn (Minuet in D major, Hob. IX/11, no. 1), emblematic not of contemporary concert-hall music, but of the music performed in front of a living – and physically mobile – audience at the charity ball held at the Hofburg Redoutensäle in Vienna, 25 November 1792. Reconstructing both the music and the dancing, Fort offers a revealing account of the Vienna dance scene, as well as the minuet’s position within it. More than this, though, he presents a close reading of the interrelations between music and dance from a specifically somatic perspective – one that is deeply intuitive, subjective and sensorial. Realizing his innovative approach alongside similar scholarly attempts at ‘live’ musical embodiment (particularly the work of Elisabeth Le Guin), Fort offers an analysis of the movement that reveals insights into not only the musical score, but also the intrinsically musical and gestural experience of dancing to it.
The Laura Boulton collection's history includes disputes between the collector and various institutions, and among and within the institutions as well, about the extent and nature of its contents. Through repatriation, the cultural and scholarly value of archives like Boulton's, this chapter suggests ways to move ethnomusicology forward as an ethical as well as scholarly enterprise, by confronting the moral obligations the discipline has incurred. The diversity of Boulton's sources, representing hundreds of different performers, dance, cultural traditions, communities, and languages, of which Boulton's knowledge was uniformly superficial at best, further hinders assessment of the collection as a scholarly or public resource. The recordings and films Boulton had made were her only claim to significance as an ethnomusicologist. Musical archives are only meaningful, only valuable for any purpose at all, when they are embedded in and actualize networks of forward-looking reciprocity. Their value in a history of world music is inseparable, morally and ethically, from such reciprocity.
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