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    Frontier Figures: American Music and the Mythology of the American West
    Frontier Figures: American Music and the Mythology of the American West
    Frontier Figures: American Music and the Mythology of the American West
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    Frontier Figures: American Music and the Mythology of the American West

    By Beth E. Levy

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    Frontier Figures is a tour-de-force exploration of how the American West, both as physical space and inspiration, animated American music. Examining the work of such composers as Aaron Copland, Roy Harris, Virgil Thomson, Charles Wakefield Cadman, and Arthur Farwell, Beth E. Levy addresses questions of regionalism, race, and representation as well as changing relationships to the natural world to highlight the intersections between classical music and the diverse worlds of Indians, pioneers, and cowboys. Levy draws from an array of genres to show how different brands of western Americana were absorbed into American culture by way of sheet music, radio, lecture recitals, the concert hall, and film. Frontier Figures is a comprehensive illumination of what the West meant and still means to composers living and writing long after the close of the frontier.
    LanguageEnglish
    PublisherUniversity of California Press
    Release dateApr 18, 2012
    ISBN9780520952027
    Frontier Figures: American Music and the Mythology of the American West
    Author

    Beth E. Levy

    Beth E. Levy is Associate Professor of Music at the University of California, Davis.

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      Frontier Figures - Beth E. Levy

      AUTHORS IMPRINT

      Dedicated to discovering and sharing knowledge and creative vision, authors and scholars have endowed this imprint to perpetuate scholarship of the highest caliber.

      Scholarship is to be created…by awakening a pure interest in knowledge.

      —Ralph Waldo Emerson

      The publisher gratefully acknowledges the generous support of the Authors Imprint Endowment Fund of the University of California Press Foundation, which was established to support exceptional scholarship by first-time authors.

      The publisher also gratefully acknowledges the generous contribution to this book provided by the AMS 75 PAYS Endowment of the American Musicological Society, funded in part by the National Endowment for the Humanities and the Andrew W. Mellon Foundation.

      CALIFORNIA STUDIES IN 20TH-CENTURY MUSIC

      Richard Taruskin, General Editor

        1. Revealing Masks: Exotic Influences and Ritualized Performance in Modernist Music Theater, by W. Anthony Sheppard

        2. Russian Opera and the Symbolist Movement, by Simon Morrison

        3. German Modernism: Music and the Arts, by Walter Frisch

        4. New Music, New Allies: American Experimental Music in West Germany from the Zero Hour to Reunification, by Amy Beal

        5. Bartók, Hungary, and the Renewal of Tradition: Case Studies in the Intersection of Modernity and Nationality, by David E. Schneider

        6. Classic Chic: Music, Fashion, and Modernism, by Mary E. Davis

        7. Music Divided: Bartók's Legacy in Cold War Culture, by Danielle Fosler-Lussier

        8. Jewish Identities: Nationalism, Racism, and Utopianism in Twentieth-Century Art Music, by Klára Móricz

        9. Brecht at the Opera, by Joy H. Calico

      10. Beautiful Monsters: Imagining the Classic in Musical Media, by Michael Long

      11. Experimentalism Otherwise: The New York Avant-Garde and Its Limits, by Benjamin Piekut

      12. Music and the Elusive Revolution: Cultural Politics and Political Culture in France, 1968–1981, by Eric Drott

      13. Music and Politics in San Francisco: From the 1906 Quake to the Second World War, by Leta E. Miller

      14. Frontier Figures: American Music and the Mythology of the American West, by Beth E. Levy

      Frontier Figures

      American Music and the Mythology of the American West

      Beth E. Levy

      UNIVERSITY OF CALIFORNIA PRESS

      Berkeley  Los Angeles  London

      University of California Press, one of the most distinguished university presses in the United States, enriches lives around the world by advancing scholarship in the humanities, social sciences, and natural sciences. Its activities are supported by the UC Press Foundation and by philanthropic contributions from individuals and institutions. For more information, visit www.ucpress.edu.

      University of California Press

      Berkeley and Los Angeles, California

      University of California Press, Ltd.

      London, England

      © 2012 by The Regents of the University of California

      Library of Congress Cataloging-in-Publication Data

      Levy, Beth E. (Beth Ellen), 1972–

      Frontier figures : American music and the mythology of the American West / Beth E. Levy. —1st ed.

           p.    cm. — (California studies in 20th-century music ; 14)

      Includes bibliographical references and index.

      ISBN 978-0-520-26776-3 (cloth : alk. paper) — ISBN 978-0-520-26778-7 (pbk. : alk. paper)

      1. Music—United States—20th century—History and criticism. 2. Legends—West (U.S.)—History and criticism. 3. West (U.S.)—Social life and customs—20th century. 4. West (U.S.)—History—1890-1945. I. Title.

      ML200.5.L49 2012

      781.5'9—dc23

      2011038214

      Manufactured in the United States of America

      20  19  18  17  16  15  14  13  12  11

      10  9  8  7  6  5  4  3  2  1

      In keeping with a commitment to support environmentally responsible and sustainable printing practices, UC Press has printed this book on 50-pound Enterprise, a 30% post-consumer-waste, recycled, deinked fiber that is processed chlorine-free. It is acid-free and meets all ANSI/NISO (Z 39.48) requirements.

      To my parents,

      David and Lynne Levy

      CONTENTS

      List of Illustrations

      Acknowledgments

      Abbreviations

      Introduction: The Course of Empire

      PART ONE. ARTHUR FARWELL'S WEST

      1. The Wa-Wan and the West

      2. Western Democracy, Western Landscapes, Western Music

      PART TWO. WESTERN ENCOUNTERS:

      CHARLES WAKEFIELD CADMAN AND OTHERS

      3. Encountering Indians

      4. Staging the West

      PART THREE. AMERICAN PASTORALS

      5. West of Eden

      6. Power in the Land

      7. Harvest Home

      PART FOUR. ROY HARRIS: PROVINCIAL COWBOY, WHITE HOPE

      8. How Roy Harris Became Western

      9. Manifest Destiny

      10. The Composer as Folk Singer

      PART FIVE. AARON COPLAND: FROM ORIENT TO OCCIDENT

      11. The Saga of the Prairies

      12. Communal Song, Cosmopolitan Song

      13. Copland and the Cinematic West

      Conclusion: On the Trail

      Notes

      Selected Bibliography

      Index

      ILLUSTRATIONS

      1. The intermingling of Savage, Barbarous and Civilized Races on the international stage in Buffalo Bill's Wild West

      2. Publicity for Arthur Farwell's western tours

      3. The March of Man, cast photo

      4. The cover of the sheet music for Cadman's Four American Indian Songs, op. 45

      5. Shanewis at the Hollywood Bowl

      6. The Grasslands, film still from The Plow That Broke the Plains

      7. Roy Harris during his time in Colorado in the 1940s, posing with his favorite car, Golden Boy

      8. Square-dancing couples in Rodeo

      9. Copland with Peter Miles on the set of The Red Pony

      ACKNOWLEDGMENTS

      For decades, artists and thinkers have approached the American West with a mixture of nostalgia and excitement-as if simultaneously returning home and embarking on an adventure. So perhaps it should come as no surprise that I have found both comfort and challenge in writing this book. I have had many companions along the way, and it is my heartfelt pleasure to thank them for their wise guidance, their practical assistance, and above all their camaraderie.

      As this book took shape first in the form of a dissertation, I owe significant thanks to those who guided its first stages. First, my committee of readers. I feel the warmest and most profound gratitude to my adviser, Richard Taruskin, whose enthusiastic support and careful reading have informed and enlivened this project from the start. His influence continues to inspire me toward a scholarship that has both musical and moral force. I am also grateful to Katherine Bergeron for her generous advice and for knowing the right questions to ask; to the late Michael Rogin, whose insights into American cultural history have left their mark on each of my chapters; and to Kerwin Lee Klein for his insights into the American West and the writing of history. Research support at the dissertation stage was provided by the Andrew W. Mellon Fellowship Foundation, the American Musicological Society, the Townsend Center for the Humanities, Phi Beta Kappa (UC Berkeley Chapter), and the Music Department and Graduate Division of the University of California, Berkeley. More recently, the University of California Office of the President and the University of California, Davis, College of Letters and Sciences have provided fellowship and grant support during crucial phases of research and writing.

      To my faculty colleagues at the University of California, Davis, I want to express my sincere thanks for their unflagging interest in my work and their commitment to creating an exceptional environment for research. I have also appreciated the contributions of graduate students in my recent seminars (on nationalism, music in the 1930s, and music in the West). I have benefited immensely from financial support and the intellectual companionship of colleagues at the UC Davis Humanities Institute in a faculty research symposium on California Cultures, and at Harvard University's Charles Warren Center for Studies in American History. For expert editorial feedback, I owe serious debts to Richard Crawford, Denise von Glahn, and many other readers—anonymous and otherwise. My thinking about Copland has evolved in productive conversation with Elizabeth Bergman, Jessica Burr, Jennifer de Lapp, Carol J. Oja, and Howard Pollack, and on matters Californian with Leta Miller, and the late Catherine Parsons Smith. And for a delightful variety of writing advice, moral support, and good company, it is my great pleasure to thank Ardith Allen, Laura Basini, Mark Clague, Robert Fallon, Danielle Fosler-Lussier, Sandra Graham, Alyson Knop, Tanya Lee, Nathaniel G. Lew, Klára Móricz, Joel Phillips and Peter Schmelz.

      The West is a big place and its archival materials are scattered widely. In addition to the army of mostly anonymous librarians (past and present) who collected and catalogued old concert programs, letters, the residue of community pageants and the like, I am especially grateful to the Interlibrary Loan staffs at UC Davis, UC Berkeley, and Harvard University; to the Oral History of American Music project at Yale University (especially Vivian Perlis and Libby van Cleve) and the University of California's Regional Oral History Program; to the Denver Public Library and the New York Public Library for access to isolated collections; to Patricia Harris for permission to use materials related to her father Roy; and to Ellen Bacon and Jon Elkus for assistance with the Ernst Bacon papers.

      For more extensive assistance with archival research, I am grateful to David Coppen and the Special Collections staff at the Sibley Library, Eastman School of Music for their help with the Arthur Farwell Collections; to Jim Quigel and the Cadman Collection at the Historical Collections and Labor Archives, Special Collections Library at Pennsylvania State University; to Suzanne Lovejoy and Richard Boursy for access to the Virgil Thomson Papers at Yale University's Irving Gilmore Music Library; to David Sigler and Renee James at the Roy Harris Archive (California State University, Los Angeles); to Stephen M. Fry at the University of California, Los Angeles, Music Library and to Timothy A. Edwards and the staff at the UCLA Music Library, Special Collections; and to Wayne Shirley and Wilda Hess for their help with the Copland Collection at the Library of Congress.

      I should also like to thank many members of the University of California Press for their support, expertise, and encouragement, chief among them Mary Francis, whose editorial eye and gentle understanding of authorial psychology were crucial to this project's completion. I am grateful to Eric Schmidt for technical assistance, to Jacqueline Volin for her responsiveness to many queries, and to Mary Ray Worley for her exceptionally careful copyediting. A special word of thanks goes to Sam Nichols for his painstaking and good-humored typesetting of music examples.

      Four sections of this book present revised versions of material published else-where. A précis of the material that grew into chapters 1 and 3 appeared as ‘In the Glory of the Sunset': Arthur Farwell, Charles Wakefield Cadman, and Indianism in American Music, repercussions 5, nos. 1–2 (1996): 124–83. Portions of chapter 8 were previously published in ‘The White Hope of American Music'; or, How Roy Harris Became Western, American Music 19, no. 2 (2001): 131–67. Material on Aaron Copland covered primarily in chapter 10 was included in From Orient to Occident: Aaron Copland and the Sagas of the Prairies, in Aaron Copland and His World, ed. Judith Tick and Carol J. Oja (Princeton, NJ: Princeton University Press, 2005), 307–49. Finally, an expanded treatment of chapter 13 has been published as "The Great Crossing: Nostalgia and Manifest Destiny in Aaron Copland's The Red Pony," Journal of Film Music 2, nos. 2–4 (2009): 201–23.

      Finally, my oldest, deepest, and most cherished debt: to my family—my parents, my brother, Benjamin, and many others. I know they will recognize in this book the souvenirs of many shared road trips and the imprint of many lively conversations. I thank them for their unfailing support and their love beyond words.

      ABBREVIATIONS

      Introduction

      The Course of Empire

      Facing west, from California's shores,

      Inquiring, tireless, seeking what is yet unfound,

      I, a child, very old, over waves, towards the house of maternity, the

      land of migrations, look afar,

      Look off the shores of my Western Sea—the circle almost circled;

      For, starting westward from Hindustan, from the vales of Kashmere,

      From Asia—from the north—from the God, the sage, and the hero,

      From the south—from the flowery peninsulas, and the spice islands;

      Long having wander'd since—round the earth having wander'd,

      Now I face home again—very pleas'd and joyous;

      (But where is what I started for, so long ago?

      And why is it yet unfound?)

      —WALT WHITMAN, LEAVES OF GRASS

      The turn of the twentieth century came early to America. Still a young country by international standards, the United States seemed determined to celebrate its coming of age in 1892-93 with a cluster of events marking the four-hundredth anniversary of Christopher Columbus's fabled transatlantic voyage and so-called discovery of the New World. They culminated in the 1893 Chicago Columbian Exposition, also known as the Chicago World's Fair. Drawing on a pointedly diverse range of natural and human resources, the exposition was meant to reinforce the idea of American exceptionalism and to display America's growing centrality on the world stage. For the Columbian moment was not just a convenient anniversary. By backdating the birth of the nation from the revolution to the age of exploration, these commemorations aligned the United States not only with the civic republicanism of the founding fathers, but also with the increasingly relevant issue of empire and its relationship to America's own westward expansion.

      The Gay Nineties at home coincided with unprecedented aggression abroad. Following the 1890 massacre at Wounded Knee and the effective end of the Indian wars, the Spanish-American War, with America's interventions in Cuba and invasion of the Philippines, placed the United States at the heart of a new colonial network. When Americans directed their attention east, they saw the Old World crumbling under the weight of its own history. When they looked south, they saw a tropical paradise virtually untouched by history. When they looked west, they saw history in action. This book attempts to hear the traces of this last, western history in the lives and works of classically trained musicians during the first half of the twentieth century.

      Between the Eastern Seaboard and the Pacific coast, where the American frontier seemed to fall off the edge of the world, lay a continent in flux. The rhetoric of Manifest Destiny furnished Americans with images and metaphors through which to understand their status as a twentieth-century imperial power: natives, savages, and Indians; scouts, pioneers, and settlers; mavericks, cowboys, and gunfighters. This mythology is so fundamental to the telling of American histories and the construction of American identities that its presence even in the rarefied realms of music should not be surprising. Far more remarkable is the variety of projects that these frontier figures could be made to serve. Western imagery was at once a natural and strategic choice for projects both romantic and modern, individualistic and communal, nostalgic and progressive.

      Taking as its point of departure the geographical imagination of the nineteenth century's Columbian year, this book embarks on its own voyage of discovery, navigating waters that are sometimes familiar and sometimes uncharted. Like any ship's captain, I have selected one route among many, tracing a current that may seem relatively narrow: American art or classical music as practiced by a handful of influential composers between 1900 and 1950. En route, this current commingles with and gains momentum from many others—the dime novel, the community pageant, the popular song, and the Hollywood film score, to name a few. At the outset, I choose to dock for a while in 1893, to take on board some of the themes that will sustain our westward journey, and to ponder their relationship to the world-historical vision captured in the most famous line of Bishop George Berkeley's poem America or the Muse's Refuge: A Prophesy: Westward the course of empire takes its way.

      THE DVOŘÁK DEBATE

      Between May and December of 1893, composers and audiences participated in one of the landmark debates in American musical history. The presence of Antonín Dvo ák at the National Conservatory in New York City sparked intense discussion about European expertise and the appropriate use of folk sources. Dvo ák was hardly the first composer to experiment with American folk idioms. Yet he is still among the most famous to have done so, and in the 1890s his words carried the weight of continental authority. Although the Czech composer was hired as an exponent of the German tradition á la Brahms, he knew what it was like to work on the periphery of Europe's musical centers. He had learned the importance of inventing and marketing a provincial style that could win cosmopolitan acceptance. He admitted the importance of regional and racial difference, and he recognized that musical nationalism and gestures toward authenticity were deeply intertwined.

      Less than a year after his arrival, Dvo ák issued a proclamation that would quickly overshadow his status as a disciple of Brahms: I am now satisfied, he told the readers of the New York Herald, that the future music of this country must be founded upon what are called the Negro melodies.¹ Not all shared Dvo ák's unequivocal assessment. When pressed by the editor of the Boston Herald, Boston's musical elite tended to take exception to the notion that plantation or slave songs were the best basis for distinctively American music. As Joseph Horowitz has shown, there was a distinct difference between the enthusiasm that cosmopolitan New Yorkers mustered for their adopted son and the skepticism, verging in some cases on hostility, with which many Bostonians greeted their Bohemian guest. To Harvard's John Knowles Paine, it seemed a preposterous idea to say that in future American music will rest upon such a shaky foundation as the melodies of a yet largely undeveloped race. George Whitefield Chadwick stated flatly that such negro melodies as I have heard…I should be sorry to see become the basis of an American school of composition. Benjamin Lang, too, begged to differ with Dvo ák's claim. And he made a polite request: I wish that Dr. Dvo ák would write something himself, using themes from these plantation songs. Such an act would set an example for our American composers.²

      As Lang may well have known, Dvo ák had already committed himself to exactly such a project: his Symphony in E Minor, From the New World (1893). Much has been written about the aftermath of its premiere; the critical posturing threatened to engulf the symphony, and subsequent reverberations still shape its reception by raising questions about racial authenticity and national or regional identity. Shortly before the first performance, Dvo ák complicated the answers to these questions by revealing that the middle movements of the symphony had grown out of his fascination with Longfellow's Song of Hiawatha and its romantic re-creation of Indian lore.³ The rich confusion of ethnic implications that resulted may account in part for the symphony's enduring status as a turning point in American music history.⁴ Here was a Slavic composer, employed as a representative of the Germanic tradition, publicly committed to the incorporation of African American melodies and inspired by (faux) Native American legend.

      James Huneker was one of the first to weigh in on the symphony's value and its racial mixing: When the smoke of criticism has cleared away it will be noticed, first, that Dr. Dvo ák has written an exceedingly beautiful symphony; secondly, that it is not necessarily American, unless to be American you must be composite. The new work, thematically considered, is composite, sounding Irish, Slavic, Scandinavian, Scotch, negro, and German.⁵ More enthusiastic critics, such as Henry Krehbiel, William J. Henderson, and even H. L. Mencken, noted the work's hybrid character as one of its chief virtues. Henderson, for example, praised the main melody of the slow movement: It is an idealized slave song made to fit the impressive quiet of night on the prairie. When the star of empire took its way over those mighty Western plains blood and sweat and agony and bleaching human bones marked its course. Something of this awful buried sorrow of the prairie must have forced itself upon Dr. Dvo ák's mind.⁶ Whether Henderson had in mind the grasslands of Iowa (where Dvo ák had spent part of the previous summer) or the vast expanses of the Far West (a rather more likely site for bleaching human bones), his words suggest that the New World Symphony's New York appeal was enhanced by its openness—its ability to accommodate every critic's favorite stripe of Americana.

      By contrast, as Horowitz points out, members of the Boston intelligentsia retained a mixture of skepticism and indignation when their turn came to review Dvo ák's symphonic effort. Spurred by the influential writings of Philip Hale, Boston readers learned to ridicule this supposedly American product as a hodgepodge of foreign elements—Scotch snaps, negro airs, and primitive gestures—that were all too typical of cosmopolitan New York. William Apthorp included in his response a brief excursus: Our American Negro music has every element of barbarism to be found in the Slavic or Scandinavian folk-songs; it is essentially barbarous music. What is more, it sounds terribly like any other barbarous mu-sic.⁷ Far from being a source of delight, the symphony's interpretive slipperiness functioned as a red flag to the Brahmins, for whom such hybridity was at best unrefined and quite possibly dangerous. Nearly twenty years later, Hale lamented that, even though he had presented ample evidence that the symphony expressed the state of a homesick soul, other critics would not abandon the idea that the New World was based for the most part, on negro themes, and that the future of American music rests on the use of congo, North American Indian, Creole, Greaser and Cowboy ditties, whinings, yawps, and whoopings.⁸

      American composers participated in this debate with words and music. The most conservative composers fervently wished to partake of what they saw as the universal mainstream, populated by German masters, not regional ones. Paine protested: The time is past when composers are to be classed according to geographical limits. It is not a question of nationality but individuality, and individuality is not the result of imitation—whether of folk songs, Negro melodies, the tunes of the heathen Chinese or Digger Indians, but of personal character and inborn originality.⁹ Many of Paine's compatriots, however, were at least a little interested in creating a national music, whether according to Dr. Dvo ák's prescription or by some other means. Like Dvo ák, they favored the tried-and-true European model for creating a national music: injecting indigenous elements into conventional contexts. But unlike the Czech composer, they recognized that this was no simple proposition in the multiethnic United States.

      As Dvo ák's American sojourn wore on, his position became more circumspect. He stood by his preference for the so-called plantation melodies and slave-songs, but admitted that it matters little whether the inspiration for the coming folk-songs for America is derived from the Negro melodies, the songs of the Creoles, the red man's chant, or the plaintive ditties of the homesick German or Norwegian. Undoubtedly, the germs for the best of music lie hidden among all the races that are commingled in this great country.¹⁰ As an outsider, Dvo ák could afford to base his selection of folklore on personal inclination rather than political agenda or family heritage. Here he was not bound by the rigid dictates of supposed national or racial authenticity that had complicated his creation of a Czech musical identity.¹¹ It hardly made a difference whether his information about Native American life came from Longfellow, Buffalo Bill, or the Kickapoo Medicine Show, nor did it matter whether his exposure to African American music came courtesy of Stephen Foster, from his students' recollections, or from his perusal of the American press. The theme of his slow movement could still become the ersatz spiritual Goin' Home, and Dvo ák's secretary could still maintain that the subtitle From the New World had been added as an afterthought, one of his innocent jokes.¹²

      For Dvo ák's American contemporaries there was more at stake. They knew that any type of folk borrowing would bring with it pressing questions of authenticity. And they knew that not all folk music was created equal. To Amy Beach it was self-evident that biographical justifications for borrowing were necessary or at least highly desirable:

      To those of us of the North and West there can be little if any association connected with Negro melodies.…We of the North should be far more likely to be influenced by old English, Scotch or Irish songs…than by the songs of a portion of our people who were kept so long in bondage.…If a Negro, the possessor of talent for musical composition, should perfect himself in its expression, then we might have the melodies which are his folk-songs employed with fullest sympathy, for he would be working with the inherited feelings of his race.¹³

      Beach put this philosophy into action almost immediately with her Gaelic Symphony (1894-96), which quotes Irish-Gaelic folk songs. As Adrienne Fried Block has observed, she may have learned from Dvo ák's example, for some of her later works also borrow Native American themes. She steered clear of black America, however, for reasons that she readily confessed:

      Without the slightest desire to question the beauty of the Negro melodies…or to disparage them on account of their source, I cannot help feeling justified in the belief that they are not fully typical of our country. The African population of the United States is far too small for its songs to be considered American. It represents only one factor in the composition of our nation. Moreover, it is not native American. Were we to consult the native folk songs of the continent, it would have to be those of the Indians and Esquimaux, several of whose curious songs are given in the publications of the Smithsonian Institute. The Africans are no more native than the Italians, Swedes, or Russians.¹⁴

      Indian melodies at least had the virtue of indigenousness; moreover, for many Americans, the imagery associated with the native noble savage was more appealing than the minstrel show stereotypes of the plantation darkey. Though Edward MacDowell opposed the creation of a specifically American style, after the tremendous popularity of his Indian Suite, he observed that the stern but at least manly and free rudeness of the North American Indian was a worthier inspiration than the badge of whilom slavery.¹⁵ Such were the continental divides between New York and Boston, between cosmopolitan and provincial, between races, colors, and creeds.

      THE TURNER THESIS

      Less than six months before Dvo ák's premiere, and about eight hundred miles west, the nation's foremost American historians, meeting at the Columbian Exposition in Chicago, witnessed another key moment in American cultural history when young Frederick Jackson Turner delivered his address The Significance of the Frontier in American History. Though the speech went virtually unremarked by its original audience, it quickly became a fundamental document in American historiography, marking a move away from narratives centered on military or political heroes and shaping the nascent discipline of western history for decades to come. No matter how vigilantly later historians have revised the factual premises of Turner's hypothesis, it has retained its narrative power.

      Turner's address, famed for its rhetorical and social-scientific authority, began with a statement that placed the western frontier at the center of America's conduct and character. Responding to an 1890 census report which stated that the frontier line separating civilization and wilderness was no longer a viable concept for analysis, Turner proclaimed: This brief official statement marks the closing of a great historic movement. Up to our own day American history has been in a large degree the history of the colonization of the Great West. The existence of an area of free land, its continuous recession, and the advance of American settlement westward, explain American development. He asserted that the peculiarity of American institutions resulted from the fact that they have been compelled to adapt themselves to the changes of an expanding people—to the changes involved in crossing a continent, in winning a wilderness.¹⁶ In other words, the frontier was both a convincing reason for American exceptionalism and the best assurance of its continuation.

      If Dvo ák's New World was populated by Negroes and Indians, Turner's belonged to men of European extraction. They made up the successive waves of settlement that washed across the North American continent—from the Appalachians, to the Midwest, to the Great Plains, the Rockies, and beyond. The Indian trader prepared the way for the rancher and the small farmer, whose families and commercial support systems eventually coalesced into frontier towns. The promise of available land drew families of different classes and backgrounds; unnecessary European habits were abandoned as unpragmatic; democracy was renewed. The changing frontier thus functioned as what Turner called the line of most rapid and effective Americanization. At first, the wilderness shaped the settler into a less-than-noble savage: Before long he has gone to planting Indian corn and plowing with a sharp stick; he shouts the war cry and takes the scalp in orthodox Indian fashion. Gradually, though, the fertilization of Old World roots in a New World environment bore uniquely American fruit: The advance of the frontier has meant a steady movement away from the influence of Europe.…And to study this advance, the men who grew up under these conditions, and the political, economic and social results of it, is to study the really American part of our history.¹⁷

      More recent historians have disagreed about whether Turner saw the frontier as a line of expansion into the empty West, or a line of conflict along which Euro-Americans met and conquered indigenous tribes. As Kerwin Lee Klein has observed, One could read pre-Columbian North America as the historical landscape of savagery or the wild space of nature. Frontier history swung back and forth on this hinge, revealing alternate worlds, pasts, and futures.¹⁸ Turner himself had stated at the outset that the frontier is the meeting point between savagery and civilization, and that each phase of westward expansion was won by a series of Indian wars. Yet the potent phrase free land and Turner's frequent references to the natural obstacles of the American wilderness soon gained lives of their own. It was all too tempting for Turner's readers to let romantic depictions of Anglo ingenuity and perseverance in the face of a hostile landscape override the human toll of westward expansion. Though tragic depictions of defeated and vanishing tribes often took pride of place in the arts and anthropology, it was heroic Anglo advance under the banner of Manifest Destiny that captured most historians' imaginations. According to Klein, More and more, wilderness displaced savagery as the frontier scholar's antagonist of choice and a simple agon replaced Turner's dialectic.¹⁹

      In one of Turner's earliest essays, The Significance of History, he famously stated: Each age writes the history of the past anew with reference to the conditions uppermost in its own time.²⁰ Given this philosophy of history, we might ask what contemporary conditions Turner himself was responding to when he chose to begin his speech with the census figures heralding the closing of the frontier. Why did his thesis emerge at the exact point when the frontier line could no longer ensure the future development of American democracy?

      The explanatory power of the Turner hypothesis was enhanced by its appearance when the time was ripe for retrospect. Indeed, there is nothing new in grounding theories of national identity in the process of looking backward. Dvo ák knew this as well as anyone, and even his most inclusive recipe for musical Americanness was liberally seasoned with nostalgia. The plantation song (even when recreated by Foster), Native American lore (especially as depicted by Longfellow), and the plaintive ditties of the homesick German or Norwegian were not modern musical currency at the turn of the century. In the United States, where historical memory forms a more reliable basis for cohesion than race, American identity has always depended on the specious clarity of hindsight to blur the rough edges of ethnic and class tensions. Among representations of America, the landscapes of the American West are particularly susceptible to suffusion by nostalgia. The penetration of unspoiled nature, the supposed disappearance of Indian tribes, and the unrepeatability of westward expansion—all these conjure a sense of loss no less palpable than the exhilaration of pioneering advances. Those historians who took Turner's thesis as gospel, and the legions of artists and thinkers whose efforts were colored by its endorsement of Manifest Destiny, could never fully escape its twinning of progress and nostalgia.

      Perhaps only a historian of Turner's generation, the first for which the strife of the Civil War would have been barely a memory, could step so decisively away from viewing North-South sectionalism as the crucial topography of U.S. history: The true point of view in the history of this nation is not the Atlantic coast, he announced, it is the Great West. Even the slavery struggle…occupies its important place in American history because of its relation to westward expansion.²¹ As a defining episode in the nation's character, westward expansion had undeniable advantages over civil war. It had direction, and it had a resolution that a majority of Americans could comfortably consider a victory. The frontier calculus could generate many useful images: hard-won advances against hostile nature or the embrace of Mother Nature, the glory of the successful Indian fighter or a world-historical pathos that consigned Native Americans to extinction. In every case these pictures were preferable to the bloody battlefields that set brother against brother and nearly shattered the Union.

      There is a second, more specific way in which Turner's thesis responded to the demands of its time and place. Gathered together under the auspices of the Columbian Exposition, the more attentive members of the American Historical Association might have predicted where Turner would finally anchor his exploration of American identity: Since the days when the fleet of Columbus sailed into the waters of the New World, he declared, America has been another name for opportunity, and the people of the United States have taken their tone from the incessant expansion which has not only been open but has even been forced upon them. The cadence that closed Turner's march of history balanced American exceptionalism against the westward movement of universal history as charted by Hegel and others, according to which the riches of the Orient yielded to the glories of Greece, the grandeur of Rome, and the rise of modern Europe. In Turner's eyes, the American frontier experience continued this westering process: What the Mediterranean Sea was to the Greeks…the ever retreating frontier has been to the United States directly, and to the nations of Europe more remotely.²² From the Far East to the Far West, America's Manifest Destiny was the world's westward expansion, the crowning achievement of the age of imperialism. In Klein's words: West, even as a particular arid region of the United States, always also harks back to ‘The West' as a cultural tradition from ancient Greece to modern Europe. And since Americans have frequently claimed for themselves a privileged place in the course of history, the West is crucial to understanding history in the abstract. The frontier was not just the place where civilization and wilderness made American democracy, it was the ragged edge of history itself, where historical and nonhistorical defied and defined each other.²³

      Dvo ák was understandably less concerned with American exceptionalism than was Turner, but he still situated the United States at a unique moment in the steady (westward) progress of history. Columbus and colonialism figured in Dvo ák's New World as well. There was no concealing the historical coincidence that linked the composer's arrival in the United States with the discovery of America. On the contrary, at a ceremony welcoming him to New York, Colonel Thomas Wentworth Higginson gave an oration entitled Two New Worlds: The New World of Columbus and the New World of Music. Though his English was less than fluent, Dvo ák probably got the drift, and Michael Beckerman has suggested that the memory of this speech might have given his symphony its famous subtitle.²⁴ In light of the heightened colonial awareness surrounding his visit, Dvo ák might also be understood as an agent of cultural imperialism, spreading German theory and practice to eager American pupils. As Richard Taruskin has argued, the National Conservatory employed its Czech guest not as a Bohemian or nationalist but as master of the unmarked mother tongue, German symphonic writing.²⁵

      The controversial pronouncements Dvo ák made upon arrival were also secondhand European methods, Old World wisdom about manufacturing national identity in music through reliance on folk roots. In the multicultural United States such teachings were at best difficult to realize, and at worst destined to perpetuate their creators' exile to the awkward periphery of the Teutonic mainstream. More often than not, composers' responses to this imported philosophy exhibited an Americanness far more complex than the assertion of blood ties or the celebration of shared historical experiences. Their selection and manipulation of source materials reflect their views on race, class, and the power relations among American population groups. In short, their music encodes the same tensions and resolutions embodied in the nation they represented.

      THE WILD WEST

      While Frederick Jackson Turner spoke from inside the hallowed halls of the Columbian Exposition's numerous congresses, another version of the West took shape outside the fair gates—one that exposed westward expansion's processes of conflict and conquest for all to see: Buffalo Bill's Wild West. Of course I am not the first to point out this conjunction. Richard Slotkin, Louis Warren, Frederick Nolan, and Richard White, among others, have observed that while intellectuals were discussing the West, Buffalo Bill was reliving it for a paying crowd.²⁶ Representing William Buffalo Bill Cody's return to the States after years of European touring, the appearance of his Wild West show at the exposition had the character of a homecoming celebration; 3.8 million tickets were sold for its six-month stand near the Midway Plaisance.

      Though never called a show by its creators, the Wild West was nonetheless exiled from the neoclassical structures of the so-called White City because of its commercial associations—its emphasis on animals and acrobatics linked it to the circus. Yet it made visible the same rhetoric of racial and industrial progress that animated the fair as a whole.²⁷ In its depictions of man mastering nature and its impressive deployment of the still noteworthy technologies of electricity and locomotion, the Wild West displayed not just a rustic frontier but a modern marvel whose import went beyond mere entertainment. According to business manager Nate Salsbury, the Wild West is something of which intelligence, morality, and patriotism approve, because it is history not vaudeville.²⁸

      The Wild West staged the ethnic and ecological confrontations of the frontier in highly dramatic fashion, and it quickly grew into what cultural historian Richard Slotkin has called the most important commercial vehicle for the fabrication and transmission of the Myth of the Frontier.²⁹ With origins in modest frontier theatricals, spiced with melodrama and stunts, it was patterned in part on the serialized chapters of the dime novel (the genre that made Cody literally a legend in his own time) and in part on the unfurling of wilderness landscapes and historical events on the traveling panorama shows that were so popular in the mid-nineteenth century.³⁰ By 1887, under the influence of New York dramatist Steele MacKaye, the structure of the show had coalesced into a drama of civilization, tracing the development of frontier life through four epochs: from the Primeval Forest to the Prairie to the Cattle Ranch and the Mining Camp, the last of which included a terrific cyclone replicated by wind machines and the famous attack on the Deadwood Stagecoach. The Wild West was designated America's National Entertainment, and by the late 1880s, it was thrilling the capitals of Europe, in effect replacing the minstrel show as America's most prominent popular culture export.

      As its relegation to the Midway Plaisance suggests, the Wild West would always have to battle those who saw it as cheap or disreputable. Yet in this fight it could mobilize powerful resources that have continued to support western art and literature: a pretension to historical authenticity, an emphasis on real or imaginary audience participation, and a tendency to read the national or even the international into the regional. Historians have long noted that Buffalo Bill's own authenticity was a matter of much debate. His storied biography was intertwined with the dime novels of Ned Buntline and Ingraham Prentiss, spiced with tales of Pony Express riding, gold digging, buffalo hunting, and Indian fighting that were as much fiction as fact. Cody was already being portrayed as a character in frontier-themed plays before he took to the stage himself, and once he did, he joined a host of Buffalo Bill impersonators who continued to play at the boundary of history and myth.³¹ The Wild West's merging of truth and tall tale might itself be considered western, as Warren writes: "In the popular mind the West was an artful deception, a place to be explored with the same methods, and often the same level of enjoyment, as any humbug. In ways long underappreciated by historians, frontier ideology reinforced popular eagerness to play this game. After all, the border between settlement and wilderness was not only the meeting point of civilization and savagery. It was also where the West—whatever that was—met the printing press, the artist's canvas, and the lithograph machine."³²

      Although the spectacle was meant to offer universal lessons about valor and skill, western heroes had particular advantages over regional icons. Like Edward MacDowell's rude but manly Indians and Turner's intrepid frontiersmen, they could symbolize the nation's most distinctive virtues while eliding the most divisive event in American history. As Warren observes, part of the Wild West's appeal depended on projected amnesia about the Civil War.³³ For all their educational aspirations, Cody's press agents would have been the first to admit that the Wild West was much more than a history lesson: instead, it allowed audience members to participate in westward expansion. Elite spectators were treated to a stagecoach ride complete with an ambush, and even those watching from the stands were invited to wander through a real Indian encampment and to imagine themselves repelling the savage Attack on the Settler's Cabin that was the show's typical closing act.

      With its gripping defense of home and family, the Settler's Cabin episode reinforced an ethos of domestic protection as the primary purpose of western heroism. Yet many scholars have noted that Buffalo Bill's frontier imagery was transferred easily and often to other kinds of conflict, both national and international. Historians have often called attention to the cowboy and Indian stereotypes permeating contemporary understanding of the struggles between capital and labor that culminated in Chicago's Haymarket Riot of 1886 and the Pullman Strike of 1894. Richard Slotkin has noted the enormous range of cultural and political contexts that Americans have understood through the figures of savage war.³⁴

      Occasionally the Wild West itself made such interpretations all but explicit. Its famous reenactment of Custer's Last Rally is a case in point. As Warren has pointed out, Custer episodes rarely figured as the climax of the show. Whenever Custer was evoked, however, the arena atmosphere was especially charged by the presence in the show of Indians who had actually fought at the Battle of the Little Big Horn in 1876, and by the long-established (though largely fictional) intertwining of Cody's and Custer's biographies. Mere days after learning of the general's defeat, Cody claimed to have taken The First Scalp for Custer in a furious battle with the Cheyenne Yellow Hair. (What ever its dramatic background, the violent act was real, and the resulting scalp traveled with Cody for years, forming one of the Wild West's most durable, if controversial, attractions.) Roughly a decade later, Cody was playing Custer to Madison Square Garden, flanked by a posse of cowboys better rehearsed, and more uniformly Anglo, than Custer's regiment had ever been.³⁵

      The Wild West had not toured in the United States since 1888, and upon arriving in Chicago, it sported a new name befitting both its new international reputation and the American West's continuing status as the leading edge of a global westward march. Now dubbed Buffalo Bill's Wild West and Congress of Rough Riders of the World, it featured Cossacks as well as cowboys, Arabs, gauchos, Magyars, and the military horse men of other lands (see figure 1). In Warren's words, "The Congress of Rough Riders of the World reinscribed America's frontier history not just as racial conflict, but as the last of the many conflicts in the east-to-west march of white civilization."³⁶

      Imperial overtones became stronger still as the United States approached the Spanish-American War. A billboard of 1898-99 asked potential Wild West spectators to contemplate American history from the primitive days of savagery up to the memorable charge of San Juan hill, and in fact Cody staged the Battle of San Juan Hill instead of Custer's Last Fight in 1899.³⁷ Slotkin writes, This substitution of an imperial triumph carried off in ‘Wild West' style, for a ritual re-enactment of the catastrophe that symbolized the end of the old frontier, completes the Wild West's evolution from a memorialization of the past to a celebration of the imperial future.³⁸

      The undisputed hero of the San Juan Hill charge was Theodore Roosevelt. Historians have long observed that Roosevelt's vision of the West was deeply connected with his national and international aims.³⁹ Given the latter-day fame of his Rough Riders—a volunteer cavalry that crossed social and racial lines—many have assumed that Buffalo Bill named his famous Rough Riders after Roosevelt's. In fact, the reverse seems to have been true, though Roosevelt at times disputed the link. Even if the shared moniker were mere coincidence, there is little doubt that Cody's and Roosevelt's Rough Riders had much in common. As Slotkin puts it, Cody performed as myth and ritual the doctrines of progressive imperialism that Roosevelt promulgated as ideology.⁴⁰ Associating the West with competition, self-reliance, democracy, and the advance of civilization, both Roosevelt and Buffalo Bill shaped popular understandings of the West that were potent enough to seem relevant for more than a century, and flexible enough to meet new cultural needs. This book bears witness to the costume parade of western heroes who, by turn, became imperial conquerors, self-made men, Depression-era outcasts, and emblems of Cold War individualism.

      FIGURE 1. The intermingling of Savage, Barbarous and Civilized Races on the international stage in Buffalo Bill's Wild West, circa 1896

      FRONTIER FIGURES

      The metaphorical richness of the frontier myth and the manifold identities of the western hero found expression in every cultural sphere, including classical music. This book thus lies at the intersection of three frontiers: the musical frontier opened by American composers' search for a national identity, the historical frontier pioneered by those seeking the roots of the American character in the American West, and the cultural frontier enacted by those who celebrated the West's potential for colorful and commercial exchange. In the watershed carved out by the confluence of the Dvo ák debate, the Turner thesis, and Buffalo Bill's Wild West—the intersection between American music, American history, and the mythology of the American West—there is much fertile ground. And while the line of westward expansion across North America has unique and powerful symbolic content, it was in reality only one frontier among many. In the chapters that follow, we will also see figures negotiating with the frontiers represented by new technology, political and demographic change, and large-scale shifts in aesthetic sensibility. Every frontier is, by definition, a site of hybridity and exchange, and therefore a likely site for transformation.

      During the first half of the twentieth century, as western imagery became ever more prominent in the visual arts and popular culture, American composers also turned to the West for inspiration. On their westward journey they carried a sometimes unwieldy load. They were burdened and encouraged by a changing sense of responsibility toward audiences and toward what they perceived as the progress of art. They shouldered among their equipment a small arsenal of European conceptions of nationalism and a catalog of stereotypically western figures already rendered familiar by artists in other media—Henry Wadsworth Longfellow and James Fenimore Cooper, Frederic Remington and Charles M. Russell. Increasingly as the century progressed, they also had at their disposal the documents of early ethnography and western history and the glossy simulacra of the tourist trade.

      Composers were no more interested in the impossible project of defining the West than were their counterparts in literature or painting. But they contributed to the ways the West was imagined, responding to its landscapes and inhabitants as Americans always have, by idolizing, exaggerating, and stereotyping. In short, they made myths. When they incorporated western images, texts, or folk melodies into their scores, composers invited audiences to listen for the frontier and to imagine themselves as participants in its history. The resulting music forms the soundtrack of Manifest Destiny, marked by symbols that are usually easy to recognize but not always easy to interpret. Rather than a comprehensive history of composers' engagement with western Americana, in this book I offer thematically related case studies, while a string of reluctantly omitted chapters stretches to the horizon in my mind's eye. I hope that my choices have allowed me to suggest the complex negotiations that composers made between the intricacies of their individual biographies and such sweeping historical phenomena as world wars, economic fluctuations, and the entertainment revolutions caused by radio and film.

      From the Boston Tea Party to the Boy Scouts, images of Indians have been central to the manufacture of American identity.⁴¹ At the turn of the century, composers usually turned to Native American materials if they wished to give their works a western flavor. Parts 1 and 2 treat Arthur Farwell and Charles Wakefield Cadman, showing how these dissimilar composers—one a patriotic ideologue, the other a sentimental songwriter—shared assumptions about Indian music and about Native Americans as disappearing tribes.⁴² As the forced relocation of Native Americans drew to a close, many American composers seized the chance to build a national music based on the readily available European model for national musics: injecting indigenous elements into conventional contexts. Farwell's most important achievement (the founding of the Wa-Wan Press in 1901) was but one branch of a lifelong agenda that included original works based on indigenous sources, grassroots organizations for composers, and elaborate community pageants. Throughout these varied endeavors, he embraced a vision of the West as unique in its potential for musical and cultural revitalization. By contrast, for Cadman, western folklore functioned more like other types of exotica.⁴³ He minimized the importance of anthropological accuracy and disavowed overtly political messages. He made only modest claims to any kind of personal identification with these foreign sources—yet he was more engaged than Farwell was in the political struggles of the Indians who collaborated with him. He was also more

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