Popular modernism? The ‘urban’ style of interwar Tin Pan Alley

Popular Music ◽  
2003 ◽  
Vol 22 (3) ◽  
pp. 283-298 ◽  
Author(s):  
Ulf Lindberg

The approach of this article complements those of previous critics that account for the rise of the ‘mature’ style of Tin Pan Alley chiefly in terms of the internal logic of the field of American popular music. It suggests that the so-called golden age of the Alley (ca. 1920–1940) should be considered in broader cultural terms, provided by modernisation and especially the growth of a ‘cool’, urban sensibility, representing a crucial reassessment of Victorian emotional style. In their contributions to this reassessment, the Alley greats stretched the conventions of popular song-writing in a number of ways, usually described vaguely in terms of ‘wit’, ‘sophistication’ and the like. Qualifying these concepts by lyrical analysis, the article suggests that the self-reflexive use of irony, linguistic play and ‘realist’ imperatives makes a number of songs approach contemporary ‘high’ literature in such a way that it makes sense to speak of a popular modernism.

2018 ◽  
Vol 2 (1) ◽  
pp. 475-485 ◽  
Author(s):  
Angela M. Nelson

Abstract My paper addresses the intersections of the American popular music star system, Black female Gospel singers, Gospel Music, and the exilic consciousness of the Sanctified Church with special attention to life and music of Gospelwoman Priscilla Marie “CeCe” Winans Love. I argue that CeCe Winans and the marketing campaign for Winans’ album Let Them Fall in Love, is indicative of the encroachment of American popular music’s star system into self-elected “exiled” Gospel Music and into the lives of “exiled” Gospelwomen. Gospelwomen are 20th and 21st century urban African American Protestant Christian women who are paid for singing Gospel Music and who have recorded at least one Gospel album for national distribution. The self-elected exile of Gospelwomen refers to their decision to live a life based on the values of the Kingdom of God while encountering and negotiating opposing values in American popular culture. Gospelwomen and Gospel Music are impacted by the demands of stardom in America’s celebrity culture which includes achieved success and branding. Gospelwomen negotiate these components of stardom molding them into mechanisms that conform to their beliefs and needs.


Resonance ◽  
2020 ◽  
Vol 1 (2) ◽  
pp. 132-162
Author(s):  
Roopa Bala Singh

This study unearths 20th-century U.S. music histories to demonstrate that racism accompanied the entry of yoga into American “belonging” and domestication, while “Indians” were excluded. There are three yoga song sites in this study; each presents a composite of racial constructions that utilize Othering tropes long deployed to affirm White supremacy and legitimize colonial power. I analyze the sound world, lyrics, and films of (1) the 1941 popular song “The Yogi Who Lost His Will Power,” by Orrin Tucker and His Orchestra; (2) the 1960 chart-topper “Yogi,” which catapulted the Ivy Three to one-hit-wonder status; and, (3) the 1967 Elvis Presley song “Yoga Is as Yoga Does, ” from the movie Easy Come, Easy Go. Questions that guide this study include: How does racist displacement appear in historic contexts of sonic productions and U.S. proliferation in yoga? What racial stereotypes accompanied yoga’s entry into American cultural discourse? I argue the evidence supports three key findings: (1) yoga’s movement into American popular culture is inextricably tied to racism and Othering; (2) widely circulating stereotypes of Indians, yoga, and yogis in American popular music include classic racist tropes, such as the grinning Sambo, and (3) the logic of elimination operates to hide U.S. music histories of racialized yoga. I conclude that U.S. yoga and its musical and cultural productions, branded as peaceful and flexible, camouflage the settler nation and White supremacy. The article concludes with a forecast for the importance of music studies to the nascent field of critical yoga studies.


Author(s):  
Robert A. Rothstein

This chapter highlights the 28th Street, between Fifth and Sixth Avenues in Manhattan, that became the home of several music publishers. It looks into the various accounts of how 28th Street came to be called “Tin Pan Alley,” pointing out the observation that the pianos played by song “pluggers” produced a cacophony reminiscent of the clatter of tin pans. It also mentions how the name “Tin Pan Alley” was eventually used as a metonym for the American popular-music industry. The chapter explores the pre-eminent role of Jewish composers, poets, songwriters, and performers in the Polish popular music industry of the 1920s and 1930s. It also focuses on Adam Aston, who was credited with popularizing the first Polish rumba, and Mieczysław Fogg, the most popular Polish singer of the twentieth century.


Notes ◽  
1951 ◽  
Vol 9 (1) ◽  
pp. 130
Author(s):  
H. Stephenson Smith ◽  
Jack Burton

Popular Music ◽  
2021 ◽  
Vol 40 (1) ◽  
pp. 18-41
Author(s):  
David Temperley

AbstractThe origins of syncopation in 20th-century American popular music have been a source of controversy. I offer a new account of this historical process. I distinguish between second-position syncopation, an accent on the second quarter of a half-note or quarter-note unit, and fourth-position syncopation, an accent on the fourth quarter of such a unit. Unlike second-position syncopation, fourth-position syncopation tends to have an anticipatory character. In an earlier study I presented evidence suggesting British roots for second-position syncopation. in contrast, fourth-position syncopation – the focus of the current study – seems to have had no presence in published 19th-century vocal music, British or American. It first appears in notation in ragtime songs and piano music at the very end of the 19th century; it was also used in recordings by African-American singers before it was widely notated.


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