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Clara Schumann

September 13, 2019


“Nothing surpasses the joy of creation.” - Clara Schumann


Thanks to Alissa Simon, HMU Tutor, for today’s post.

I am indebted to Jade Simmons (pianist and storyteller) for most of this information. Check out her podcast Decomposed for a more detailed history of Clara Schumann.

How is it that Clara Schumann became a famous classical pianist at a time when women were not allowed on the stage? And, why is Robert Schumann arguably more famous than Clara?

Clara Josephine Wieck was born on this day (September 13, 1819) in Liepzig, Germany. Her mother was a famous singer and her father was a famous piano teacher. Clara was her father’s prize student and he pushed her intensely, nearly dominating every aspect of her life. Due to Mr. Wieck’s pressure and intractability, Clara’s mother divorced him when Clara was five. Clara remained with her father who saw a brilliant future at the piano for her. She first toured at age eleven, and was such a success that she continued touring for many years under her father’s guidance. During this time, Clara became a huge celebrity. She was famous throughout Europe as a child prodigy. She also composed a number of her own pieces.

Around the time she turned nine, her father took on another student, Robert Schumann. At age eighteen, nine years older than Clara, Robert came to piano very late in life. While Clara’s father took her on tour, Robert was left as a lodger in the Wieck family home. During her teenage years, Clara and Robert began writing letters to each other and eventually fell madly in love. Though her father forbid the marriage, the couple decided to sue her father for the right to marry. Furthermore, he would not give Clara any of the money that she had earned during ten years of concert tours. The court decided in favor of the young couple. Robert and Clara married immediately, one day short of her twenty-first birthday, on September 12, 1840.

The day after their marriage, Robert gave Clara a journal that was to connect them both. They would each keep the journal for one week, and then give it to the other for a week. Robert writes, “This little book that I am starting today has for us a deep significance: it is to be a diary of all that concerns us in our domestic and married life; to be a record of our wishes and our hopes, and the means whereby we may convey to one another any requests we may have to make, for which words may not suffice; and to be a mediator and reconciler should we chance to misjudge or misunderstand each other. In short it will be a good and faithful friend, to whom we may always come with open hearts...”

It seems odd that Robert chose to give Clara a journal for the two of them to write together particularly because her father had done the same. Clara’s entire life was directed by her father who wrote her every thought for her. He penned many entries in Clara’s journal and then signed Clara’s name as if she had written them. He also dictated what she played and how. This odd, obsessive treatment overshadowed Clara’s ability to develop her own skills, at her own pace. Even as a married woman, free from her father, Clara still had to fight for piano time, which meant, she still wasn’t free to play as she would like.

Life as a wife and mother took precious time away from Clara’s piano career. In fact, she continually notes in her journal that it was hard to find time for herself, or her music. Due to her years as a child prodigy and a tour celebrity, she could earn more money than Robert, but that arrangement was unacceptable in the culture of the day. Rather, she continued with housework and raising children, while trying to sneak time for the piano in stolen moments. Though, she did tour on occasion but she nearly stopped composing, famously saying, “A woman must not desire to compose.”

A rare exception occurred after Clara Schumann suffered a miscarriage when she wrote the Piano Trio in G minor. A year later, Robert wrote a Trio which seemed to overshadow her own piece and in her mind, she started to see herself more as a wife than as a performer and composer. However, at this same time, about 10 years into their marriage, Robert began to display symptoms of a severe illness. Finally, he entered a mental institution, where he died about two years later. His death was devastating to her, but during the illness and after his death, she had to earn as much money as possible, which meant that Clara once again left on tour.

As her life had evolved, Clara’s relationship with music necessarily changed too. She began to see herself as an interpreter of music and very much enjoyed the performance element. She also was one of the first to memorize music for the stage. And though she composed very little anymore, at age sixty-six, in a concert in London, she chose to play one of her own pieces in public, on stage. As Jade Simmons explains, maybe she was beginning to rethink the idea that a woman should not compose.

To put this in perspective, she was born two years after Charlotte Brontë, which means that during her celebrity years, the Brontë sisters attempted their own unheard of feat: to publish a novel. They succeeded only by resorting to pseudonyms. It is curious to think of the legacy of women in unique positions such as these. I do not know if Clara Schumann is still considered famous, but I do believe that Robert’s legacy overshadows her own. I also wonder why Jane Eyre (for example) has seen such resurgence, but the same is not (yet) true of Clara Schumann’s works. It brings to mind questions of difference between the arts, such as music and novels. How does society consume, perpetuate, encourage, or desire any of the arts? I do not believe that these situations are entirely analogous, but they are not totally divergent either. In my mind, Clara Schumann has much to teach us, if we would listen.

Analysis of Clara’s Trio in G minor; https://www.youtube.com/watch?v=OmU2F3U3tbY

Clara Schumann’s Trio in G minor: https://www.youtube.com/watch?v=nzTcsluFxU4

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Dazzle Ships

September 6, 2019

Thanks to Alissa Simon, HMU Tutor, for today’s post.

I get very excited when the world combines disciplines in an unexpected way. Recently, I came across a children’s book entitled, Dazzle Ships: World War I and the Art of Confusion by Chris Barton and illustrated by Victo Ngai. Not only is this book elegant, descriptive, and interesting, it talks about the combination of art and war in a way that I had never seen before. The book interested me mostly because of the art, but also, the perspective and combination of disciplines. The idea of dazzle ships combines lessons of history, gender studies, art, science, warfare and even popular culture.

The idea for dazzle ships arose during World War I when Britain was losing up to eight ships a day to German U-boats. The losses weighed heavily on the British, who were often known for their naval expertise. Initially, U-boats captured or sank unarmed merchant or cargo ships. They held these ships hostage by using a system which involved turrets (a movable enclosure that protected guns) and torpedoes. The torpedoes were only useful, however, from a distance and a fixed location. They had to be fired using data points such as the opposing ship’s speed, location, and direction. While torpedoes function based entirely on informed guesses at a distance, the guns, on the other hand, were only useful at close range which made the torpedoes useless. So, when the British began arming merchant ships, the Germans resorted to using torpedoes alone to sink ships.

Roy R. Behrens, an expert on camouflage, explains that many people in various countries arrived at the idea of distortion, dazzle, and camouflage, around the same time. He notes: “As early as 1915 (before the US joined the war), an American muralist named William Andrew Mackay collaborated with US Navy commander Joseph O. Fisher at the Brooklyn Navy Yard in designing disruptive (not low-visibility blending) schemes for American submarines. It is not clear if the two were acquainted with Kerr’s experiments, but we do know (according to Mackay, and from photographs) that their camouflage made use of ‘stripes and bars, and there evolved the first principles on which modern camouflage is based’” (6) .

It was also about this time of desperation that British lieutenant-commander Norman Wilkinson (also an artist) proposed painting British ships in dazzling colors and patterns. The idea was not exactly to camouflage the ships, but to disorient the viewer. Camouflage is better used for stationary objects, but distortion works on bodies in motion. “Whereas concealment has to do mainly with motionless objects, distortion is concerned for the most part with objects in motion. The moving object cannot, as a rule, be hidden, but it can be made less definite, more puzzling, a more ‘tricky’ and difficult target, by certain arrangements of color and pattern” (quoted from Gerald H. Thayer “Camouflage in Nature and War” in Brooklyn Museum Quarterly. Vol 10, 1923, p. 161.) In other words, dazzle works because of the way that the human eye is able to organize information.

Whoever arrived at the idea first, both the British and U.S. Navies began developing dazzle ships. They experimented on small wooden replicas painted with bright colors and designs. For this task, the United States Navy sought women with experience in landscape painting who were then employed to dazzle a variety of ships. (It is interesting to note that: Camouflage artists are known as camoufleurs or camofleuses (which also recalls the idea of the previous -ess suffix discussion!). Experts in periscope viewing tested the small models and those which successfully disoriented the viewers were then transferred to large battleships. The idea was that the dazzle would confuse the U-boats, making it impossible to correctly gauge direction or speed. The sea’s constant motion and humidity are inherently disorienting. Also, ships emit noxious oils and smoke. Therefore, the painted designs intended to capitalize on movement and disorder.

These dazzle ships took advantage of the way that the human eye works. It navigates by focusing on definable shapes. So, dazzle ships worked more like an optical illusion, which made the human eye inefficient, and the periscope viewer could hardly render a knowledgeable guess about size, shape, distance and direction. This Smithsonian article claims that “By June 1918, less than a year after the division was created, some 2,300 British ships were dazzled, a number that would swell to more than 4,000 by the end of the war.”

Of course, the idea of dazzle did not end with the war. Rather, cubist painters and others picked up on these trends and they became so fashionable as to even decorate swimsuits for a time. I was surprised to find Orchestral Maneuvers in the Dark (OMD) wrote a song about them as late as 1983! This seemingly simple children’s book astounded me by its combination of art and history, but also by the rich illustration and depth of knowledge. My gratitude to Chris Barton and Victo Ngai for introducing me to these marvelous ships and their complicated history.

You can find more information at the following links:
HENI Talks 10 min video: https://henitalks.com/talks/dazzle-how-a-british-artist-transformed-the-seas/

Behrens essay about camouflage and its misconceptions:
http://www.bobolinkbooks.com/Camoupedia/DazzleCamouflage/dazzle.html

Public Domain Review with a number of images:
https://publicdomainreview.org/collections/dazzle-ships/

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Inscription Trail

March 29, 2019

Thanks to Alissa Simon, HMU Tutor, for today’s post.

Enhance today’s blog by listening to three different musical interpretations of the land:

Zuni Rain Dance (30 seconds)

El Corrido de Norte” by Los Halcones De Salitrillo (4 min)

A’ts’ina: Place of Writings on Rock” by Michael Mauldin (1 min)

Inscription Trail may be off the beaten path according to today’s standards, but this was not always the case. As early as 1200 AD this place became a vital rest stop. Near the western border of New Mexico, Inscription Trail sits at the base of a sandstone bluff and presents one of the only watering holes for many miles in what can seem like a desolate place. Among the petroglyphs, foreigners began to inscribe their names into sandstone, hence the name Inscription Trail. This place maps history in a way seldom seen today. It is a literal palimpsest of names, cultures, events, and ecology.

To begin, the land itself is ever-changing. While El Morro (Spanish name for “the headland”) holds water, the bluff’s top is arid, dry, and windswept. Snow and rain run into El Morro’s twelve foot deep pool and is the only visible water for miles which is how it quickly became the watering hole for all peoples of the west. It also supports wildlife rarely seen in the desert such as mud swallows, tiger salamanders, and catfish. Juniper trees and shrubs at the bluff’s base contrast the windswept, sky-filled cliff. Crows nest in sandstone fissures as El Morro echoes with the fall of water.

As Europeans arrived and later as homesteaders moved west, El Morro became popular with scouts and explorers. Of course, Native Americans already knew of it. A Zuni town stands atop the great sandstone bluff at A’ts’ina (place of writing on rocks). Petroglyphs of bear and bighorn sheep date back to 1275 AD. (It would be another three hundred years before the first Spanish explorer arrived.) The pueblo atop the cliff contains almost 900 rooms and is thought to have housed about 1000 people.

In 1583, Don Antonio de Espejo traveled from Mexico (New Spain) along the Rio Grande into what is now the state of New Mexico. As part of a journey to rescue some abandoned friars, he met many native tribes. Some of their interactions were peaceful and some not, however he relied upon their information. Various indigenous communities told him of way to find metal ores and mines which immediately interested Espejo. He extended his travel without permission from the church of Spain. In his journeys around the Zuni pueblo, he discovered El Morro (though he called it “El Estanque de Penol” or “pool at the great rock”). Espejo did not find minerals or gold, however his journey did mark a defining point of New Mexican history which was to become an important site for missionaries.

A couple of years ago, I wrote about the ways in which land carries historical reminders. This is, of course, true for El Morro. A few hundred years after Espejo, many wagon trains rolled through this area, and the name changed once again to Inscription Trail. This single place which contains a vital watering hole lists hundreds of names etched in stone. All names and images on this wall offer a glimpse into history.

Few names have received more attention than Juan de Oñate. According to the Inscription Trail Guide provided by the National Park Service, Oñate’s inscription is “one of the oldest and more famous inscriptions at El Morro…inscribed in 1605, fifteen years before the Pilgrims landed at Plymouth Rock. In 1604, Oñate left the settlement of San Gabriel with thirty men in search of the ‘South Sea’ (the Pacific Ocean). During their trip, the group visited the Gulf of California as well as the South Sea. On his return, Oñate left this inscription:

Paso por aq[u]i el adelantado Don Ju[a]n de Oñate del descubrimyento de la mar del sur a 16 de Abril de 1605.

Governor Don Juan de Oñate passed through here, from the discovery of the Sea of the South on the 16th of April, 1605.”

It should be noted that this was Oñate’s second time through the area, having first passed through in 1598. Oñate has a fairly brutal history in New Mexico. He founded settlements for the Spanish and also became the first colonial governor of Santa Fe, as recognized by New Spain (Mexico). In doing so, however, he is best remembered for the Acoma massacre where he killed about 1000 people of the Acoma pueblo. Those who were not killed (500 or so) were forced into servitude. Of those, Oñate ordered the removal of one foot from all men above the age of twenty-five. He was eventually banished from New Mexico and exiled from Mexico City for such brutality. His name is etched in perpetuity along Inscription Trail. Don Juan de Oñate is not the only political figure to sign his name here either. General Don Diego de Vargas also passed through in 1692 and much like Oñate, his record is also problematic. After the Pueblo Revolt in 1680, he reestablished Spanish control over the Native Americans and then became governor.

General Don Diego de Vargas’s inscription roughly translates to: “General Don Diego de Vargas, who conquered for our Holy Faith and for the Royal Crown, all of New Mexico, at his own expense, was here, in the year of 1692.” (Photo credit: Alissa Simon)

General Don Diego de Vargas’s inscription roughly translates to: “General Don Diego de Vargas, who conquered for our Holy Faith and for the Royal Crown, all of New Mexico, at his own expense, was here, in the year of 1692.” (Photo credit: Alissa Simon)


Not all travelers at Inscription Rock were conquistadors, generals, or adventurers. Some were homesteaders and settlers looking for land. The Inscription Trail Guide explains:

“More than 150 years later, below Vargas’s inscription, three men added their own inscriptions. P. H. Williamson, Isaac Holland, and John Udell were members of the first emigrant train to try this route to California in 1858. The original caravan consisted of forty families and was led by L. J. Rose, who was born in Germany but made his fortune in dry-goods in Iowa. At El Morro, they left their inscriptions and then moved on to the Colorado River, where they were attacked by Mojave Indians.

“Thanks to journals kept by the immigrants, we know that survivors of the attack, including Rose, the Baley sisters, and Udell and his wife who were both in their sixties walked most of the way back to New Mexico to wait out the winter. Some of the party started again for California in 1859 in the company of Lt. Edward F. Beale.”

Beale himself is a fascinating figure. Following the Mexican-American War, Congress commissioned a number of expeditions into the deserts stretching between California and Texas. (They were, of course, eager to gain access to this uncharted wilderness and failed to recognize that much of this land was already inhabited by a wide variety of Native American tribes.) Beale’s Wagon Road stretched from Arkansas to Los Angeles. In addition to charting the road, Beale attempted to use camels. While the camels performed well, he notes, they eventually lost out to mule trains (and mule lobbyists). Beale’s signature is not on the wall, however some of his men did record their names.

Finally, it seems a fitting end to Women’s History Month to note that a handful of women also signed their names at El Morro, including the above-mentioned Baley sisters. There is also an inscription by the then twelve-year-old Sallie Fox.

Whatever name we choose to call this place: Inscription Trail, El Morro, or A’ts’ina, it reminds us of the complexity of human history.

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Sor Juana's Letter

March 22, 2019

Thanks to Alissa Simon, HMU Tutor, for today’s post.

Sor Juana Inés de la Cruz was born Juana Ramírez de Asbaje. Her actual date of birth is unknown, but is thought to be around 1651. At the age of three, she walked to a local school, told the teacher she was five years old, and asked to learn to read and write. Inspired by Juana’s determination the teacher helped her, even though she realized her young age. From that day on, Juana dedicated herself to studying. She became known for her wit, intelligence, and beauty. Despite all odds, her actions and ambition led to an elite education at a time when poor women had very few educational resources.

Juana quickly outgrew the constraints placed on her as an illegitimate child from the small community of San Miguel Nepantla, Mexico. She moved in with an aunt and uncle in Mexico City by the age of eight. There she received formal training from a tutor. She learned languages such as Latin and Nahuatl, and set a rigorous studying regimen for herself. At this time, Mexico was mostly controlled by Spain and maintained a Spanish royalty. Juana caught the attention of the vicereine who immediately asked for her to join their life at court. She so astonished the royals that the Marquis de Mancera invited forty intellectuals (all men) to debate against Juana on different subjects. He writes, “[I]n the manner that a royal galleon might fend off the attacks of a few canoes, so did Juana extricate herself from the questions, arguments, and objections that these many men, each in his specialty, directed to her” (Paz 98). Yet at the height of this royal fame, she decided instead to join a convent. So, at the age of twenty, she entered into the convent of San Jerónimo.

Octavio Paz notes that while Sor Juana embraced many of the characteristics that define the Baroque period and wrote in traditional Baroque forms, she used unique material. Paz describes a style that represented the conflicting emotions of the era such as the desire for instant riches, personal freedom, and a new spiritual kingdom (71). Additionally, Sor Juana was very ambitious. Her poems demonstrate ability and ego. In the book Madres del verbo/ Mothers of the Word: Early Spanish American Women Writers, Nina M. Scott explains some of Sor Juana’s talents. She writes, “From her earliest years Sor Juana was a consummate poet. The baroque was an age splendidly suited to her talents: she loved the play of dialectical opposites, puns and double entendres, labyrinthine syntax and imagery, much of it derived from classical mythology. She was also skilled at all the poetic forms in use at the time and enjoyed showing her mastery of them” (56). It is possible that she entered the convent to avoid marriage, which would make too many demands on her time to allow for studying.

While the vicereine was busy publishing Sor Juana’s material in Mexico and Spain, the church asked her to write about religion. As her fame grew, the church, however, became uncomfortable with Sor Juana’s secular poetry and ‘manly’ aspects (which is how they viewed her religious critiques and opinions). They were uncomfortable with a woman who capably and eloquently criticized the church since theology was thought to be a man’s realm. As a result of her fame and her secular writings, Sor Juana received a notice of censure from “Sister Philotea.” In reality, the Bishop of Puebla penned the letter, but in order to soften the blow he signed his letter “from Sister Philotea.” The actual source was clear to Sor Juana, and to the rest of the convent, however.

Sor Juana replied to his letter with a logical appeal for her situation. Scott explains, “Sor Juana’s famous ‘Reply to Sister Philotea’ is one of the unique documents of the seventeenth century, for it is one of the only ones to record so eloquently a woman’s cry for intellectual freedom” (58). This letter is worth reading solely for the historical content, yet it also speaks to continued struggles for equality today. As part of her defense, Sor Juana explains that God gave her these talents, which she has used on behalf of the good of the church. She defends her continued education and goes even further, asking that all women receive education. Below are a few excerpts from this astounding letter which dates back to 1691 (translated by Nina M. Scott).

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“My studies have not been undertaken to hurt or harm anyone and have principally been so private that I have not even made use of the guidance of a teacher but have relied solely upon myself and my work, for I know that studying publicly in schools is unseemly to a woman’s modesty because of the hazardous familiarity with men and this would be the reason for keeping women from public studies; not delegating a special place for their study is probably because as the Republic has no need of women for the government of magistrates (from which area, for the same reasons of propriety, the former are also excluded), [the state] is not concerned with that of which it has no need, but who has forbidden women to engage in private and individual studies? Have they not a rational soul as men do? Well, then, why cannot a woman profit by the privilege of enlightenment as they do? Is her soul not as able to receive the grace and glory of God as that of a man? Well, then, why should she not be just as capable in matters of information and knowledge which are of less import? What divine revelation, what rule of the Church, what reasonable judgment formulated such a severe law for us women?” (75)

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“If I have read the prophets and secular orators (a lapse of which Saint Jerome himself was guilty), I also read the Holy Doctors and Scripture and cannot deny that to the former I owe countless gifts and rules of good conduct.

“For which Christian will not avoid wrath when confronted by the patience of a pagan Socrates? Who can be ambitious in view of the modesty of the Cynic Diogenes? Who does not praise God in Aristotle’s intelligence? And finally, what Catholic can fail to be astonished when contemplating the sum of moral virtues in all of the pagan philosophers?” (76)

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“Your Reverence wishes that of necessity I should be saved in a state of ignorance, but my beloved Father, can one not accomplish this end and be learned? In the final analysis, for me it is the easier path. Because why should one be led to salvation by the way of ignorance if this is repugnant to one’s nature?

“Is not God as ultimate goodness also ultimate wisdom? Well, then, why should ignorance be more pleasing to Him than learning?

Let Saint Anthony achieve salvation with his holy ignorance and well and good, while Saint Augustine goes by a different path and neither one of the two is wrong.” (76)

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“Has Your Reverence any stake in my betterment by reason of obligation, blood relation, upbringing, Church authority, or anything else?

“If it is pure charity, let it seem charity and have it proceed as such, gently, because exasperating me is not a good way to bring me around, for I do not possess such a servile nature that I will do something when threatened which reason would not persuade me to do; neither would I do for human respect that which I would not do for God, for to give up everything that might give me pleasure – even though it might be very just – is good if I do it to humble myself when I might want to do penance, but it is not when Your Reverence wishes to obtain it by dint of reprimands, and these not in secret as befits paternal correction… but publicly, in front of everyone, where each one reacts to a situation to the extent of his understanding and speaks as he may feel.” (78)

Paz, Octavio. Sor Juana, or, The Traps of Faith. Trans. Margaret Sayers Peden. Harvard, 1988.

Scott, Nina M. Madres del verbo/ Mothers of the Word: Early Spanish American Women Writers. Ed., Trans. Nina M. Scott. University of New Mexico Press, 1999.


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