abstract: The name of Geechie Wiley has surfaced only rarely since 1931, when she recorded her second session with the Paramount Company in Grafton, WI. A few scholars including Paul Oliver and Greil Marcus unearthed and promoted her music and called for further research on this enigmatic figure. In other publications, Wiley is frequently given only passing mention in long lists of talented female blues singer-guitarists, or briefly discussed in descriptions of songsters. Her music is lauded in the liner notes of the myriad compilation albums that have re-released her recordings. However, prior to this study, Marcus's three-page profile is the longest work written about Wiley; other contributions range between one sentence and two paragraphs in length. None really answers the question: who was Geechie Wiley? This thesis begins by documenting my attempt to piece together all information presently available on Geechie Wiley. A biographical chapter, supplemented with a discussion of the blues songster, follows. I then discuss my methodology and philosophy for transcription. This is followed by a critical and comparative analysis of the recordings, using the transcriptions as supplements. Finally, my fifth chapter presents conclusions about Wiley's life, career, and disappearance. My transcriptions of Wiley's six songs are found in the first appendix. Reproductions of Paramount Records advertisements are located in the final appendix. In these ways, this thesis argues that Wiley's work traces the transformation of African-American music from the general secular music of the songsters to the iconic blues genre. / Dissertation/Thesis / M.A. Music 2011

This dissertation examines the role of Zilphia Horton (1910-1956) in helping to establish the use of music as a powerful tool to unify and train groups involved in social reform at seminars led by Highlander Folk School. In engaging in what has been termed the “mobilization of music,” Mrs. Horton was active in labor disputes, training seminars in the United States and Canada, and the formation of women’s union auxiliaries from 1935 until 1956. The study uses correspondence written by Horton to her husband, Myles Horton; business letters to labor union officials and contributors to songsters; and writings revealing her methodology for compiling songsters, all of which are found in the Tennessee State Library and Archives and the Wisconsin Historical Society archives. The study will demonstrate the way in which Horton used music on picket lines and seminars by drawing on a long-standing tradition of using contrafacta applied to Appalachian music, hymns, spirituals, and other folk musics of the United States. Her use of traditional folk song and dance also created unity in groups that visited Highlander Folk School. Horton established a tradition of folksong as protest music that influenced the methodology of later music directors at Highlander Folk School, particularly the use of music for social reform during the Civil Rights Movement of the late 1950s and early 1960s.