Racial essences and historical invisibility: Chinese opera in New York, 1930

2000 ◽  
Vol 12 (2) ◽  
pp. 135-162 ◽  
Author(s):  
NANCY YUNHWA RAO

Describing the performances of two Chinese opera groups – the visiting famous opera singer Mai Lan-fang and his troupe on Broadway and the local San Sai Gai troupe in Chinatown – and their reception by non-Chinese Americans, this essay tracks various formations and effects of Chinese images in 1930s New York that were deeply imprinted in popular imagination. The regrettable invisibility of Chinese opera in American music history is a result of such a pre-constructed concept of Chineseness.

Notes ◽  
1982 ◽  
Vol 38 (3) ◽  
pp. 595
Author(s):  
Richard Jackson ◽  
D. W. Krummel ◽  
Jean Geil ◽  
Doris J. Dyen ◽  
Deane L. Root

Psychology ◽  
2020 ◽  
Author(s):  
David C. Devonis

The Stanford Prison Experiment (SPE) took place at a time when the sources of authoritarianism and evil were a focal concern in psychology. It emerged from a tradition of activist social psychological research beginning with Solomon Asch in the 1940s and extending through Stanley Milgram’s obedience experiments in the early 1960s. The SPE was a product of the research program of social psychologist Philip Zimbardo, a member of the Stanford psychology faculty since 1968. Discussions among Zimbardo’s students in spring 1971 led to a plan to simulate a prison environment. They converted portions of the basement of a University building into a combination booking room and jail. Zimbardo and a number of his graduate and undergraduate students took on supervisory roles. Before the Experiment began, paid participants recruited through newspaper advertisements were screened to eliminate obvious psychopathology, then randomly assigned to either the role of ‘guard’ or ‘prisoner.’ On the first experimental morning August 14, 1971, actual local police simulated an arrest of each of the prisoner participants. After they arrived, blindfolded, a simulated booking took place. Guards escorted them to the prison hallway where prisoners were required to strip and exchange their clothing for simple shifts and slippers. After a simulated spray delousing, they entered makeshift cells. After this, the Experiment evolved as an extended improvisation, by both the guards and prisoners, on prison-related themes. Episodes of deprivation, bullying, and humiliation emerged unplanned. Originally planned to run for two weeks, the Experiment lasted only six days, prematurely terminated when its supervising personnel judged that the simulation had gotten out of their control. The coincidence of its termination with the Attica prison uprising in New York led to its immediate dissemination in the news. Since then the SPE has become one of the most iconic psychological studies of psychology’s modern era. Although intended to expose and ameliorate bad prison conditions, its effectiveness in this regard diminished during a rapid shift in US prison policy, in the mid-1970’s, from reform to repression. Over succeeding decades, the Experiment continued to stimulate the popular imagination, leading to an extensive replication on British television and its portrayal in two feature films. Soon after its original publication, the SPE attracted criticisms of its methodology. After 2010, critical scrutiny of the SPE as well as similar iconic studies from the 1960s and 1970s increased, fueled by the growing ‘replication crisis’ in psychology. This most recent phase of criticism reflects not just a turn toward reflexive disciplinary self-criticism but also the increased availability of archival sources for examination. The SPE continues to excite both passionate support and equally passionate obloquy, much as have other comparable simulations of human social behavior.


2021 ◽  
Vol 15 (4) ◽  
pp. 447-451
Author(s):  
Matthew K. Carter

In a recent virtual talk at the Hitchcock Institute for Studies in American Music, music theorist Philip Ewell considered how music educators and researchers might begin to “undo the exclusionist framework of our contemporary music academy.” Ewell's enterprise resonated with me not only as one who teaches undergraduate courses in music theory, history, performance, and ear training, but also as an instructor in a recently adopted Popular Music Studies program at the City College of New York (CCNY). The CCNY music department's shift in focus from a mostly white, mostly male, classical-based curriculum towards a more diverse and polystylistic repertory of popular music chips away at the exclusionist framework to which Ewell refers.


Author(s):  
Douglas W. Shadle

About eight months after Antonín Dvořák became director of Jeannette Thurber’s National Conservatory of Music in New York, he weighed in publicly on the question of American musical identity and argued that African American vernacular music (or “negro melodies”) should become the foundation of a national classical style. The New York Herald, which first printed his remarks, stoked a months-long debate that exposed deep-seated anti-Black racism throughout the country’s classical music industry as many musicians rejected the Bohemian’s suggestions outright. Dvořák remained supportive of African American music and musicians but did not fully understand the political implications of his positions.


Author(s):  
Katherine K. Preston

Bristow’s stature in New York as a composer, conductor, and organist was unrivaled during the 1870s. He continued to perform with the two orchestras and to conduct several society choirs. The number of new compositions slowed during the 1870s, but his significant works included Great Republic: Ode to the American Union (1870-1876), Pioneer: A Grand Cantata (1872), and his programmatic Arcadian Symphony (1872). An increasingly number of his compositions were performed during the decade, including a revival (unsuccessful) of Rip Van Winkle. He enjoyed a third Grand Testimonial Concert and the performance of his Arcadian Symphony in a Baltimore concert of American music (both 1875).


2021 ◽  
pp. 1-32
Author(s):  
Jessica Bissett Perea

This book argues that Native ways of doing music history requires relational and radical ways of listening to and for the density of Indigeneity. To advance a more Indigenized sound studies and a more sounded Indigenous studies asks researchers to prioritize analytics of density and audibility, and to hear performances of Indigeneity intimately intertwined articulations of Peoples (ways of being), places/spaces (ways of knowing), and projects (ways of doing). When Indigeneity is understood as more than simply the “condition of being Indigenous,” it becomes possible to emphasize structures of Indigeneity and to operationalize Indigenous logics, or what one might call Indigelogics. Indigelogical ways of doing music history are some of many ongoing projects seeking to unsettle and decolonize dominant narratives, and reframe larger debates of race, Indigeneity, power, and representation in twenty-first-century American music historiography. Sound Relations offers Indigenous-led and Indigeneity-centered terms of engagement as pathways to resurgent world-making and more equitable futures for all human and more-than-human kin.


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