Are Popular Music Curricula Antiracist?: The CCNY Music Department as a Case Study

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.

Whose History?: The Americas and Music Curricula in the United States

One moment from the much-discussed 2017 curriculum reform in the Music Department at Harvard University has stuck with me and transformed the way I approach teaching music in higher education. In one of the meetings leading up to the revision, graduate students in the department led an activity in which attendees—who included undergraduate students, graduate students, and faculty alike—got into small groups and discussed the relative merits of three hypothetical models for the new undergraduate curriculum. Each of the models involved decentering to some extent the existing curriculum's emphasis on the history of Western European music and dominant music theoretical approaches to it. After a short while, we all gathered back together and one person from each group shared a bit about what had transpired. From the circle of desks nearest the door, an undergraduate student rose to speak and expressed enthusiasm for a broadening of curricular coverages. But, they said, their group also had some reservations about jettisoning the overall focus on Western European concert music altogether. “We still need to learn about our history,” they said, while a faculty member nodded behind them.

Teaching Freedom Song as Antiracist Praxis

In the teaching of history, oversimplification is, perhaps, unavoidable. In certain cases, however, that oversimplification can be deadly. There are some lessons that are too complex, some stories that are too nuanced, to be reduced in such a way. By their contours and particularities, they resist easy digestion. In the spirit of this particularity, my contribution to the colloquy is specific, but hopefully applicable to contexts beyond its specificity: I argue that the US Black Freedom Movement (or civil rights movement) and its music is a story that must be taught in all its complexity, for oversimplifying it does concrete harm to the ongoing struggle against white supremacy in the present. Teaching the US Black Freedom Movement and its music is also vital if we hope to enable our students to be forces of understanding, healing, and justice in the world, and should be an integral component of any undergraduate music curriculum that hopes to be antiracist.

Music is a Place: Oprys and the Rural Working-Class Constitution of Public Space

Abstract“Oprys” are public musicking events found in Appalachia and beyond. They facilitate regular embodied sociality between strangers and friends in a region often characterized by the social fallout of neoliberal economic trends. Drawing on ethnographic research in Tennessee and elsewhere, I show that oprys constitute rural working-class public space where participants negotiate a precarious cultural order through the affordances of live country music performance. But political discourse in these spaces is articulated primarily through embodied, performative, and aesthetic realms which are not captured in a delimited and classed notion of discourse as primarily text or talk. As such, oprys offer a corrective to our understanding of what counts as discursive contestation. I foreground two particular cultural imperatives that structure oprys: participation and accommodation. These imperatives produce a socio-cultural event that characteristically refuses the monetization of space and privileges dialogic sociality over the production of artistic sound. Approaching oprys through the frame of “counterpublic” reveals a different way of imagining public space, public music making and sociality, and the terrain of political discourse.