Complicating the recent discussion on "the body in music," I investigate how musical ensembles themselves serve to represent an idealized body as part of their musico- cultural function. Orchestras, big bands, and rock groups have a history of self-sameness in their ranks, producing performances, I argue, based in a longing for the coherent body. With "the body" threatened by post-modernity's philosophical and technological conceptions of subjectivity and the increased existence of integrated bodies (military units, privileged golf associations, the Vienna Philharmonic), performative responses to recreate the coherent body can be found in the skyrocketing popularity of tribute bands that recreate classic jazz orchestras and rock groups through repetition and identity. However, other bands resist and overtly perform the non-identical body through conscious integration or ironic repetition. I conclude with a move toward the musician's sentient body and its potential to rewrite hegemonic identity when its interdependence and mutability are consciously practiced. Therefore, I investigate "the body in music" from two perspectives, zooming out to view musical ensembles as a single body and zooming in to hear and feel the individual performer's sentient body. After three chapters detailing the complexities of musico-social staging, the epilogue suggests that one answer to constricting musical stereotypes could be found in the performer's sentient body. Here I consider the musician's body as a site of practice and transformation where one can learn to perform better in all the senses I consider performance in this dissertation. I draw on various disciplines, including cultural theory, performance studies, popular music studies, jazz/improvisation studies, musicology, and cultural studies

I will present information about the University of California, Santa Cruz’s Becoming Better Allies Group that I launched in 2020. Library staff who are interested meet on Zoom to collaborate on allyship for the BIPOC and LGBTQ population. This is an independent group that meets biweekly. We share, explore, and discuss various articles, books, and videos that call attention to marginalized communities and steps to make changes within ourselves and our communities and institutions. I will discuss the importance of creating a Statement of Intention (with examples) for folx who wish to start their own anti-racist library group. We will also look at how creating a bibliographic website helped us track and choose the anti-racism issues we wanted to work on. In addition, participants of this lightning talk will be able to access my slides and extra resources including our website: Becoming Better Allies: Committed to Equity in University Libraries.

This chapter provides a holistic overview of the reception of Boethius's Consolation of Philosophy in medieval England, from the Old English Boethius to George Ashby’s A Prisoner’s Reflections, as well as chapter summaries for the essays in The Legacy of Boethius in Medieval England: The Consolation and its Afterlives.

Drawing a connection between a fire (at Fleury in 974), a letter (from Lantfred of Fleury to Dunstan of Canterbury), a poem (Carmen de libero arbitrio), and a manuscript (Paris, Bibliothèque Nationale, MS lat. 6401), this essay reconstructs two potential trajectories of Boethius’s Consolation of Philosophy, as it crossed and re-crossed the Channel between Winchester, Fleury, and Ramsey in the decades on either side of the year 1000. The study of the early medieval English reception of Boethius’s Consolation usually centers on its translation into Old English at the beginning of the tenth century. By turning instead to the end of the century and to the beginning of the next, this essay demonstrates the resiliency of Boethius’s dialectical original—and claims another, more diffuse Boethian tradition for early medieval England. In short, Boethius’s Consolation may have arrived in England from the Continent ca. 900, but it did not stop moving—its travels demonstrating not only the interconnectivity of late tenth-century monastic centers in England and on the Continent but also the enduring importance of Boethius’s Latin text in the century after it was first translated into English, highlighting figures such as Lantfred and Abbo of Fleury, Æthelwold of Winchester, and Byrhtferth of Ramsey.