This essay examines how racial discrimination operates under the surface and through the guise of preserving musical excellence, as exemplified through the 1969 lawsuit filed by double bassist Arthur Davis and cellist Earl Madison charging the New York Philharmonic with racial discrimination in hiring practices. Analyzing the narratives that emerged during the 1969 hearings around artistic merit, racial discrimination, and screened auditions, I argue that the New York Philharmonic weaponized musical excellence as a pure entity abstracted from race and other social categories in order to claim that its sanctity required protection from societal charges of discrimination. Notably, these same legal arguments were used in a subsequent case in which timpanist Elayne Jones charged the San Francisco Symphony with discrimination on the basis of race and sex following her tenure denial in 1974. Placing these two cases in conversation not only illuminates the tenacity and power of discriminatory ideas and practices in U.S. orchestras, but it also demonstrates how the experience of fighting legal battles reverberated personally and professionally for Black classical musicians. These lawsuits exacted a significant toll on Davis, Madison, and Jones, each of whom was sacrificed at the altar of change that, decades later, has yet to come.

Renowned for its 400-year-old Ottoman/Turkish/Armenian past and produced by “America's oldest family-run business,” the Zildjian cymbal is paradoxically rendered an unremarkable “humble object” in its assumed inclusion in orchestras and bands around the world. Tracing the lineages of the Zildjians and their cymbals through historical documentation, ethnography, and the materiality of the instruments themselves, I first discuss the cymbal's shifting musical contexts and functions in Ottoman Janissary mehter bands, European orchestras, American jazz bands, and many other ensembles over the past four centuries, as well as the role of the Zildjians in this musical expansion. Then, I examine how twentieth-century negotiations of Zildjian kinship emerged in contentions over the authenticity and ownership of cymbal production. Finally, I consider how the assimilatory pressures of nation-states shaped narratives of cymbal production as well as the Zildjians’ mobilities, particularly in the context of the ethnoracialization of minority populations in the late Ottoman Empire and Turkish Republic as well as the struggle of Armenian migrants to the United States to be recognized as valid U.S. American citizens at the turn of the twentieth century. By approaching the cymbal itself as the main interlocutor of this exploration, I aim to foreground the ways in which cymbals have sounded and resounded the mobility and kinships of its human creators. In doing so, I regard musical instruments as essential mediators of histories of cultural and musicological development as well as constructions of human identity and relationship, glimpsing how such objects may both reify and unsettle our epistemologies and the institutions of modern life.

In the wake of the 60th anniversary of the 1961 film, the December 2021 release of a second film adaptation of the 1957 musical West Side Story sheds light on the continued cultural impact of this musical. Indeed, West Side Story permeates popular consciousness of the genre and has been celebrated over decades for its artistic integrity and achievement. Works with this type of canonical status often carry an expectation for a certain amount of fidelity when being adapted. Yet in the move from stage to screen, changes become necessary due to media specificity. More than that, the effect of time has much to do with several of the choices made in each of West Side Story's film adaptations. Drawing on adaptation theory, this article examines the adaptation approaches of the 1961 and 2021 films with a focus on the songs and how larger-scale changes affect the characterizations and dramatic arc each film. These changes reveal much regarding Hollywood's approach to the relationship between concepts of cinematic realism and the musical as genre.

In its ruling on White-Smith v. Apollo (1908), the Supreme Court declared that the punched holes of a player piano roll did not constitute a form of writing, and thus fell outside the purview of copyright statutes. Because the decision was superseded by the Copyright Act of 1909, which extended copyright coverage to piano rolls and sound recordings, commentators have relegated White-Smith v. Apollo to the status of legal footnote. The case, however, deserves closer attention. It reveals much about the fault lines between the auditory experience of music and its visual representation at the beginning of the era of recorded sound. Witness testimony is notable for its disquisitions on the history of musical notation, exegeses of recently patented notation systems, and philosophical ruminations on the nature of a musical work in relationship to its visual representation and sonic instantiation. Trial proceedings show how the perforations of a piano roll, which were more evocative of traditional musical notation than soundwaves etched on a phonograph cylinder or disc, destabilized the mundanity of reading music. Moreover, this instability suggests an explanation for why the piano rolls figuring in the case featured the music of Adam Geibel. The composer was blind, and in a lawsuit about the textuality of music, his disability served to contrast musical sights and sounds. Moreover, White-Smith v. Apollo furnishes a means of bringing the player piano out of the shadow of the phonograph, giving it a place in the “separation of the senses” that media scholars identify with modernity.