Grammy Award–winning pianist, bandleader, and composer Cedar Walton (1934–2013) is a major figure in jazz, associated with a variety of styles from bebop to funk and famous for composing several standards. Born and raised in Dallas, Walton studied music in Denver, where he jammed with musicians such as Charlie Parker and John Coltrane. In 1955, Walton moved to New York, immediately gaining recognition from notable musicians and nightclub proprietors. When Walton returned to the U.S. after serving abroad in the Army, he joined Benny Golson and Art Farmer’s Jazztet. Later, he became both pianist and arranger for Art Blakey’s Jazz Messengers. Next, he worked as part of Prestige Records’s house rhythm section, recording with numerous greats and releasing his own albums. One hallmark of Walton’s impact is his numerous long-term collaborations with giants such as trombonist Curtis Fuller and drummer Billy Higgins. By the end of his career, Walton’s discography, as both band member and bandleader, included many dozens of vaunted recordings with some of the most notable jazz musicians of the 1960s through the first decade of the twenty-first century. Ben Markley conducted more than seventy-five interviews with friends and family members, musicians who played with or were otherwise influenced by Walton, and industry figures such as club owners. Musicians interviewed include such stars as Jimmy Heath, Benny Golson, and Ron Carter. Walton’s wife Martha shared her extensive archives of photos, ephemera such as fliers and tour itineraries, and letters.

Artie Shaw, the world famous clarinet-playing bandleader who became popular during the Swing Era, was immersed in the music business as a performer for 30 years, from the summer of 1924, when he began to study saxophone, until the summer of 1954, when he stopped performing. This period of activity is the focus of this musical biography and discography, a detailed account of Shaw's musical career and recorded output. The book begins with a summary of Shaw's career in the contexts of jazz history and social setting, then moves into more detail. The chronologically arranged sections, mirroring each phase of his career, incorporate contemporary reviews and interview quotes to create an insightful narrative. The discography lists all known recordings and is separate from the text to facilitate easy reference. Includes appendixes and index.

A central criticism emerging from Black and Creole thinkers is that mainstream, white dominated, culture, consumes sounds and images of Creole and Black people in music, theater, and the white press, while ignoring critiques of the white consumption of black culture. Ironically, critiques of whiteness are found not only in black literature and media, but also within the blues, jazz, and spirituals that whites listened to, loved, collected, and archived. This book argues that whiteness is not only a visual orientation; it is a way of hearing. Inspired by formulations of the race and whiteness in the existential writings of Frantz Fanon, Simone de Beauvoir, Jean-Paul Sartre, W.E.B. Du Bois, Richard Wright, Lewis Gordon, Angela Davis, bell hooks and Sara Ahmed, T Storm Heter introduces the notion of the white sonic gaze. Through case studies and musical examples from the history of American jazz, the book builds a phenomenological archive to demonstrate the bad habits of 'white listening', drawing from black journalism, the autobiographies of Creole musicians, and the lyrics and sonic content of early jazz music emerging from New Orleans. Studying white listening orientations on the plantation, in vaudeville minstrel shows, and in cabarets, the book portrays six types of bad faith white listeners, including the white minstrel listener, the white savior listener, white hipster listener, and the white colorblind listener. Connecting critical race studies, music studies, philosophy of race and existentialism, this book is for students to learn how to critique the phenomenology of whiteness and practice decolonial listening.

This book examines Louis Armstrong, Duke Ellington, and Miles Davis as distinctively global symbols of threatening and nonthreatening black masculinity. It centers them in debates over U.S. cultural exceptionalism, noting how they have been part of the definition of jazz as a jingoistic and exclusively American form of popular culture.

Black Music Matters: Jazz and the Transformation of Music Studies is one of the first books to promote the reform of music studies with a centralized presence of jazz and black music to ground American musicians in a core facet of their true cultural heritage. Ed Sarath applies an emergent consciousness-based worldview called Integral Theory to music studies while drawing upon overarching conversations on diversity and race and a rich body of literature on the seminal place of black music in American culture. Combining a visionary perspective with an activist tone, Sarath installs jazz and black music in as a foundation for a new paradigm of twenty-first-century musical training that will yield an unprecedented skill set for transcultural navigation among musicians. Sarath analyzes prevalent patterns in music studies change discourse, including an in-depth critique of multiculturalism, and proposes new curricular and organizational systems along with a new model of music inquiry called Integral Musicology. This jazz/black music paradigm further develops into a revolutionary catalyst for development of creativity and consciousness in education and society at large. Sarath's work engages all those who share an interest in black-white race dynamics and its musical ramifications, spirituality and consciousness, and the promotion of creativity throughout all forms of intellectual and personal expression.