In 1898 a sixteen-year-old soprano named Geraldine Farrar auditioned for Maurice Grau, manager at the Metropolitan Opera. Dissatisfied with the provided pianist, she promptly fired him on the spot and then took to the bench to accompany herself. “What my emotions were when I passed in through the stage door I cannot describe,” she later wrote. “I sang as I believe I had never sung before.”
Although Grau was duly impressed, he also thought that Farrar could benefit from European training before a debut. But as a consolation prize, he offered her a slot singing at one of the Met’s Sunday night concerts.
“No, thank you, Mr. Grau,” I replied. (No tame concert appearances after my imagination had been dazzled by a possible début in opera!)
“But it might be valuable to you to have your name on the billboards of the Metropolitan Opera House,” he urged good-naturedly.
“You will see it there some day,” I replied with firm conviction.
Farrar’s unflappable (some would say unfeminine) self-confidence must have been a sight to behold, even in an art form famous for its egos. But that confidence wasn’t misplaced. Geraldine Farrar was exactly right: not only would she soon see her name on the Met’s billboards, she would eventually become one of the greatest operatic performers of her age.
Geraldine Farrar was born in Melrose, Massachusetts, on 28 February 1882, a year after her parents’ wedding. Her father Sidney was a haberdashery store-owner and later the first baseman for the Philadelphia Phillies, and her eighteen-year-old mother Henrietta was the musically inclined daughter of a violin teacher. Both Farrars sang in the choir of the First Universalist Church of Melrose. So it was only natural that their only child would develop an interest in music. As a toddler, little Geraldine banged on piano keys and sang barrel organ airs. At three she sang at her first concert at church. When she finished, she walked to the edge of the platform and asked her mother, “Did I do it well, mamma?” Her audience was entranced by her moxie.
In the Christian tradition, the Advent season is a time of introspection and preparation. An outlook of radical, celebratory inclusivity is at hand, and Advent is our way of readying ourselves to embrace (or re-embrace) this thrilling new way of looking at the world.
In the SOTL tradition, the Advent season is a time to assemble Advent calendars, because that’s fun. I’ve prepared Advent calendars in some form since 2012. But in 2017 my Advent observations included creating a playlist of music by women composers. I did this mainly for myself, but the project proved to be really popular, so I’m doing it again this year. God only knows there’s no shortage of works to feature!
The more I think about it, the more fitting this focus on women composers at this time of year feels. So many of us are looking forward to welcoming a new way of looking at the musical world: one, in short, that values the previously shushed. That birth of perspective won’t magically happen on December 24. But maybe there are things that we can do in 2019 to push that birth along. Awareness and celebration are key.
So. You can go to songofthelarkadventcalendar.tumblr.com to see the calendar and enjoy all the works spotlit therein. A new entry and a new work will be posted every day from now until December 24. I hope you enjoy and find new beauty to dearly love!
I haven’t finalized the playlist yet, so if you want to suggest a work you love, Tweet at me!
I wish all music-lovers peace, magic, and beauty this holiday season. May 2019 bring you whatever encouragement and enlightenment you wish or want.
The year was 1851, and new voices were ascendant in America. The first edition of the New York Times was printed that September. In November, Melville published Moby-Dick. Stephen Foster wrote the minstrel song “Old Folks at Home,” in which a fictional black narrator longs for a mythical “old plantation.” Actual former slave Sojourner Truth delivered a brilliant extemporaneous speech at the Women’s Convention in Akron, Ohio; it entered history as “Ain’t I A Woman?”
Into this swirl of change stepped a singer named Elizabeth Taylor Greenfield. In October 1851 she gave a performance in Buffalo, New York, and it caused a massive stir: she was the first black woman to ever appear there in concert. In a twist on Jenny Lind’s nickname the Swedish Nightingale, a reporter from the Buffalo Commercial Advertiser dubbed Greenfield the “Black Swan.” Greenfield carried that epithet to her grave. Then as now, her musical and professional identity would be irrevocably, indelibly linked with the color of her skin.
Nowadays classical music lovers are grappling with questions of sexism, racism, classism, privilege, accessibility, diversity, canon, and the like.
So I think we can all agree that the best way forward is to emphasize the music of celebrated dead white men.
Or so went the New York Times‘s recent train of thought, as they’ve just published Anthony Tommasini’s essay “The Case for Greatness in Classical Music.”
Tommasini (and by extension the Times) articulate perspectives on the classical music canon that I find thought-provoking, troubling, and ultimately detrimental to the art.
So I invite you to pour out your beverage of choice and follow along as I (try to) verbalize why.
Nowadays in America, if you are a professional classical music critic who is also a woman, your name is probably Anne Midgette. Despite the important work done by women like Midgette, Claudia Cassidy, Nora Douglas Holt, Olga Samaroff, and others, classical music criticism in this country has traditionally been dominated by the voices of men.
St. Paul journalist Frances Corning Boardman was one of the exceptions. She stumbled into criticism – indeed, journalism itself – by accident, and relatively late in her life. To the best of my knowledge, there hasn’t been any kind of systematic assessment of her thirty years’ worth of contributions to the St. Paul Dispatch, much less a full biography. But the relatively little we do know about her paints a striking portrait.
In the spring of 1905, pianist Olga Samaroff was set to make her long-awaited European debut in London. The morning of the concert, she received a terrifying warning by telephone: her abusive ex-husband was in town, and he was threatening to kill her. “I had two Scotland Yard men stationed in the audience,” she wrote later, “and they watched my husband during the recital and were prepared to interpose in case he should try to do anything.” At the concert, he sat in the front row. Nevertheless she took to the stage and triumphed. From that moment, her European success was ensured.
The pianist who became international sensation and pedagogical force-of-nature Olga Samaroff was actually born Lucy Jane Olga Agnes Hickenlooper in San Antonio, Texas, on 8 August 1880.
Olga’s family life was dominated by strong women. Her maternal grandmother and namesake Lucy Palmer Loening Grunewald (affectionately known as Mawmaw) was born in 1841 and raised on a Louisiana plantation. Lucy Palmer was a fabulously talented young musician, and when she was fifteen, she performed a Beethoven piano concerto with the French Opera orchestra in New Orleans. However, any professional ambitions she held were suppressed, and the following year, she married a wealthy German immigrant twice her age. Within the span of a few years, she gave birth to both a son and a daughter. That daughter was named Jane, and she became a talented pianist herself.
When Jane also married young and gave birth to Olga, and Olga began showing musical promise, Mawmaw was immediately at hand to teach her granddaughter everything she knew. Perhaps she sensed the newfound opportunities opening up for women musicians. In the late 1880s Mawmaw actually brought Olga to New York so that she might play for William Steinway himself. Steinway was so impressed with Olga that he offered to pay for her European training, but the Hickenlooper family was hesitant to upend Olga’s life at such a young age, and so grandmother and granddaughter returned to Texas. In 1890 Mawmaw brought Olga on yet another networking trip, this time to meet composer Edward MacDowell in Detroit at the Music Teacher’s National Association convention. He too recommended a European course of study.
By the time she was fifteen, Olga’s grandmother and mother were pushing hard for Olga to go to Europe. “I was brought up with the idea that I should fit myself for a public career,” Olga later wrote, “but only undertake it ‘if I had to.’ This meant in plain English that if no stalwart male were at hand to relieve me of the necessity to making my living I might play in concerts and should be thoroughly prepared to do so, but there would be no question if I had the choice between matrimony and a career – I should marry!”
Violinist Teresina Tua was a paradox. She bowled over some critics while boring the others. Some audiences loved her; others were indifferent. Most reviews take note of her smiling onstage presence, but the New York Times labeled her “manifestly depressed.” Newspapers described her as both young and old while simultaneously sexualizing and infantalizing her. Rachmaninoff wrote that she was “very stingy”, but by the end of her life she had given away her life’s earnings to charity.
Not much English language research is available on Teresina Tua, so it is difficult to judge for sure what is fact and what is fiction. But even though a veil is drawn over certain aspects of her story, the parts that have emerged are fascinating enough to make learning about her life and times worthwhile.
The history of music is filled with the stories of women who fought tooth and nail to be there. Many musical women struggled with economic insecurity, the disapproval and dismissal of their society and families, and worse. But despite the difficulties, many still stubbornly found a way to make a life practicing the art they loved.
Composer, pianist, and conductor Chiquinha Gonzaga was one such woman. She overcame all the typical obstacles and more. Sadly, she paid a steep price for doing so: her pursuit of a career cost her not only her reputation, but her family. And yet despite her losses, she was convinced that a life in music would ultimately prove worthwhile. Music could be a tool to lead her – and others – to a kind of freedom and even (eventually) legitimacy.
Francisca Edwiges Neves Gonzaga was born in Rio de Janeiro on 17 October 1847. Her nineteen-year-old mother, Maria Rosa de Lima, was the unmarried daughter of a slave. (Slavery was not abolished in Brazil until 1888.) Gonzaga’s father was José Neves Gonzaga Basileu, a military officer from a wealthy noble family. Said family was horrified by his relationship and new daughter, but over their objections, he married Maria Rosa de Lima and acknowledged Francisca as his own.
Chiquinha, as the little girl became known, received a good education for a woman of the era; it was hoped this would attract a suitable husband and prepare her to serve the imperial family. A priest taught her the basics – reading, writing, arithmetic, and languages – while an uncle and a local conductor were in charge of her musical education. She had a great affinity for music; she composed her first piece at eleven.
Racism, economic stagnation, and political polarization have gripped the continent. Elections have been manipulated, false promises made, scapegoats blamed. Government-run facilities are built to punish, deter, and house specific groups of people; there is chillingly little transparency regarding what occurs within. The passivity of citizens in the face of cruelty is duly noted. There is a sense that something grave and irrevocable is about to happen.
The year is 1938, and events are escalating in Europe. The Anschluss comes in March, the Munich Agreement in September. Construction at Dachau is completed in mid-August. Kristallnacht occurs on November 9th and 10th. In the words of Hermann Göring, “The Jewish problem will reach its solution if, in anytime soon, we will be drawn into war beyond our border – then it is obvious that we will have to manage a final account with the Jews.”
Elsa Barraine, a twenty-eight-year-old composer with a passion for politics, watches anxiously from France. She is devastated by what is unfolding. She is Jewish on her father’s side. Her reaction to Hitler was to join the French Communist Party. She has even penned a symphonic poem protesting fascism: 1933’s Pogromes. Its inspiration was a poem by Jewish poet André Spire. The first part of the poem encourages Jews to fight back against their enemies. But the second – and the only portion of the text that Barraine chooses to treat – chronicles the perspective of Jewish elders, who counsel acceptance of fate when confronted by inescapable destruction.
In 1938, as Nazism creeps closer to her doorstep and a global conflagration becomes inevitable, Elsa Barraine writes her second symphony. It is a work of majestic dread and determination, seasoned by hard jolts of violence and sarcasm. She entitles the work “Voina”: the Russian word for war.
France surrenders to the Nazis in June of 1940. On 7 December 1941 Adolf Hitler issues what becomes known as the Nacht und Nebel (Night and Fog) directive, targeting activists. That same day Heinrich Himmler issues clarifying instructions to the Gestapo:
After lengthy consideration, it is the will of the Führer that the measures taken against those who are guilty of offenses against the Reich or against the occupation forces in occupied areas should be altered. The Führer is of the opinion that in such cases penal servitude or even a hard labor sentence for life will be regarded as a sign of weakness. An effective and lasting deterrent can be achieved only by the death penalty or by taking measures which will leave the family and the population uncertain as to the fate of the offender. Deportation to Germany serves this purpose.
In February 2015, shortly after my mother was diagnosed with cancer, I saw I had a voicemail from an unfamiliar Minnesota number.
“Hi, Emily,” said a friendly voice on the other end.
Is that – ? I thought to myself, brain fuzzed by exhaustion.
I don’t remember word-for-word what he said, but it was something along the lines of “We’ve heard about your mom’s diagnosis and we’re all so sorry to hear it. If there’s anything we can do, let us know.”
And then Kevin Smith, the CEO of the Minnesota Orchestra, hung up the phone.
Looking through the eyes of a normal orchestra president, this call makes absolutely no sense. Because the protocol is set, and the protocol makes sense. Your mission is to raise enough money to keep your institution functioning. To achieve this quixotic goal, conventional wisdom dictates that you spend nearly all of your time with board members and big donors: the gatekeepers of power. If anyone is poor, or has been a particularly irascible opponent of your predecessor (or worst of all, both), you don’t owe that kind of malcontent anything.
But Kevin Smith upended the rules. That phone call signaled the new calculus: if you care about this orchestra, we care about you.