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      Kamau Bell: Bill Cosby Is Key to Understanding America

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      When W. Kamau Bell was growing up, Bill Cosby was the “wallpaper of Black America” and an inspiration, Bell said in a recent interview. Bell’s new documentary, “We Need to Talk About Cosby,” surveys the star’s long career and cultural impact, as well as the accusations of sexual assault that culminated in his conviction, on three counts of aggravated indecent assault, in 2018. Cosby was freed from prison in June 2021 after an appeals court ruled that his due process rights had been violated.The four-part documentary — which premieres on Showtime on Sunday — consists of clips from his shows and standup act, conversations with women who accused Cosby and a parade of other interviewees who try to process the Cosby story and his legacy.As a comedian and host of shows like CNN’s “United Shades of America,” Bell said he has become known as a guy who is willing to have difficult conversations. But the one about Cosby was tougher than most, generating criticism from both sides: Some Cosby accusers didn’t talk to him because they didn’t want to be part of a project that includes Cosby’s achievements. At the same time, Bell said, he has been accused of tearing down a Black role model when he could be examining white transgressors instead.Last week, Cosby criticized the project through his spokesman, Andrew Wyatt, who added that Cosby continues to deny all allegations against him. Wyatt also praised Cosby’s work in the entertainment industry. “Mr. Cosby has spent more than 50 years standing with the excluded,” he said in a statement.As a reporter who covered Bill Cosby’s trials for The New York Times, I am familiar with the accusations against him. But the documentary sets those accusations in a deep context of American culture and Cosby’s career.Recently I spoke to Bell by video call about making the series, and about his belief that Cosby’s story is a story about America. These are edited excerpts from the conversation.Hi Kamau. How are you doing?[Laughs.] You’ve covered this story a lot, so I think you probably have some sense of how I’m doing. And then add Black into it.You’ve described to me the trepidation you felt about getting involved in something that had the potential to be “toxic.” What do you mean by that?We reached out to people, and we got so many “no”s so quickly. At the time, he was still in prison, and I thought, Oh maybe we can finally have the productive Bill Cosby conversation. But with every note I got from people who were really doing well in show business, what I’m hearing is, “This is a bad idea.” Not that they would say that outright, but the feeling was, No, I don’t want to touch that. Maybe they didn’t want to touch it with me, but I think generally they don’t want to touch it.Why would they say that?I mean specifically for Black people, whether you were involved indirectly or not, it’s hard to have a productive conversation about Bill Cosby without frustrating some of your audience who still wants to support him, whether they believe he did these things or not..css-1xzcza9{list-style-type:disc;padding-inline-start:1em;}.css-3btd0c{font-family:nyt-franklin,helvetica,arial,sans-serif;font-size:1rem;line-height:1.375rem;color:#333;margin-bottom:0.78125rem;}@media (min-width:740px){.css-3btd0c{font-size:1.0625rem;line-height:1.5rem;margin-bottom:0.9375rem;}}.css-3btd0c strong{font-weight:600;}.css-3btd0c em{font-style:italic;}.css-1kpebx{margin:0 auto;font-family:nyt-franklin,helvetica,arial,sans-serif;font-weight:700;font-size:1.125rem;line-height:1.3125rem;color:#121212;}#NYT_BELOW_MAIN_CONTENT_REGION .css-1kpebx{font-family:nyt-cheltenham,georgia,’times new roman’,times,serif;font-weight:700;font-size:1.375rem;line-height:1.625rem;}@media (min-width:740px){#NYT_BELOW_MAIN_CONTENT_REGION .css-1kpebx{font-size:1.6875rem;line-height:1.875rem;}}@media (min-width:740px){.css-1kpebx{font-size:1.25rem;line-height:1.4375rem;}}.css-1gtxqqv{margin-bottom:0;}.css-1g3vlj0{font-family:nyt-franklin,helvetica,arial,sans-serif;font-size:1rem;line-height:1.375rem;color:#333;margin-bottom:0.78125rem;}@media (min-width:740px){.css-1g3vlj0{font-size:1.0625rem;line-height:1.5rem;margin-bottom:0.9375rem;}}.css-1g3vlj0 strong{font-weight:600;}.css-1g3vlj0 em{font-style:italic;}.css-1g3vlj0{margin-bottom:0;margin-top:0.25rem;}.css-19zsuqr{display:block;margin-bottom:0.9375rem;}.css-12vbvwq{background-color:white;border:1px solid #e2e2e2;width:calc(100% – 40px);max-width:600px;margin:1.5rem auto 1.9rem;padding:15px;box-sizing:border-box;}@media (min-width:740px){.css-12vbvwq{padding:20px;width:100%;}}.css-12vbvwq:focus{outline:1px solid #e2e2e2;}#NYT_BELOW_MAIN_CONTENT_REGION .css-12vbvwq{border:none;padding:10px 0 0;border-top:2px solid #121212;}.css-12vbvwq[data-truncated] .css-rdoyk0{-webkit-transform:rotate(0deg);-ms-transform:rotate(0deg);transform:rotate(0deg);}.css-12vbvwq[data-truncated] .css-eb027h{max-height:300px;overflow:hidden;-webkit-transition:none;transition:none;}.css-12vbvwq[data-truncated] .css-5gimkt:after{content:’See more’;}.css-12vbvwq[data-truncated] .css-6mllg9{opacity:1;}.css-qjk116{margin:0 auto;overflow:hidden;}.css-qjk116 strong{font-weight:700;}.css-qjk116 em{font-style:italic;}.css-qjk116 a{color:#326891;-webkit-text-decoration:underline;text-decoration:underline;text-underline-offset:1px;-webkit-text-decoration-thickness:1px;text-decoration-thickness:1px;-webkit-text-decoration-color:#326891;text-decoration-color:#326891;}.css-qjk116 a:visited{color:#326891;-webkit-text-decoration-color:#326891;text-decoration-color:#326891;}.css-qjk116 a:hover{-webkit-text-decoration:none;text-decoration:none;}How did the idea for the documentary come about?The idea came very naturally in a conversation with [Boardwalk Pictures Production]. I liked their work, they liked my work, and we started talking about comedian documentaries. Generally, there are not enough great comedian documentaries, and then through that conversation it was, “Could you do one about a comedian who has fallen?” There are any number to hold up, but Bill Cosby was the one we talked about. And I’ve been thinking about this Bill Cosby conversation for years.What did you hope to achieve?When I started making it, as we say in the doc, he was in prison. It sort of felt like the Bill Cosby story was, in large part, over. So maybe now we can have the conversation, and it’s a conversation I was already having in my head and with other people. Seeing people online trying to have it, the conversation wasn’t happening in a productive way.We have to learn something from this. If we don’t have the conversation, I don’t think we’re going to learn. The guy that I believed he was when I was growing up and when I was a young adult — that guy would want me to learn something from this.So on some level, your example, Bill Cosby, led me to try to figure this out.So what did you figure out?[Kierna Mayo, the former editor in chief of Ebony magazine] said something to the effect of, “Bill Cosby is key to understanding America.” To me, that’s what this is about.There are two runaway forces of oppression in America: One, how we treat nonwhite people. The other is how we have treated women through the history of this country. And if you look at Bill Cosby’s career, you can see things he did that makes this better and makes this worse. I believe there’s a lot to learn there.Kierna Mayo, the former editor in chief of Ebony, is among the interviewees who try to process the Cosby legacy in “We Need to Talk About Cosby.”ShowtimeYou use a timeline device in a powerful way that allows you to talk about the highlights of his career and also locate the timing of the accusations against him.I don’t like when documentaries tell some personal story but they don’t connect to history. Because you want to know what was happening when that happened — that helps give us the sense of why this is even more interesting.It doesn’t make sense to talk about Bill Cosby as if he was a solo man in the world. You have to really see how the boys-will-be-boys culture of Hollywood, specifically in the ’60s, invites a kind of behavior that allows predators to hide.It also lays this timeline of his career, the timeline of America and the timeline of the accusations on top of each other, which helps you see them in a new way.You raise the question about who else knew at the time about the accusations against Cosby, but you don’t come up with many specific answers. Did you try to talk to senior figures in the industry?Yeah. but we didn’t have access to any of those people. And I’m not an investigative journalist, so there’s a point at which I have to accept that I’m here to take all that we know and start to figure out what were the circumstances through which this went down.Ultimately, the bigger thing is it’s clear that the industry overall is not doing a good job, and the people who run the industry are probably still not doing the best job they can do. That’s the bigger issue to me.At times, it seems that the “We” in “We need to talk about Cosby” refers mainly to a Black audience. Are there some complexities of the Cosby case that are particular to Black people?I would say the “We” is those of us who feel connected to Bill Cosby. Now it just so happens that a lot of those people are Black people. But let’s be clear: He was America’s dad, not Black America’s dad. He was universal. Everybody who worked on this, no matter what their race was, if they were of a certain generation, they were like, “Yeah, I watched that show and felt like I was part of that family, too.”Even this interview is complicated: For a lot of people, I will be tearing down a Black man in a white newspaper in front of a white man. And the question is, why isn’t this interview about Harvey Weinstein, or Trump, or other people who have had allegations of sexual assault? Those are the questions that are coming at me now on social media — like, why this man?What do you say to your detractors?I learned long ago you can’t win those battles on social media, so I’m sort of allowing them to happen. I’m going to handle it by talking to you and other outlets, and by making sure I talk to Black press outlets, places where maybe those people will go. But I don’t think there’s any resolving it. If those people watch it, they will learn it is a more nuanced conversation than I think they believe it is.This is another trite thing to say, but we have to be on the right side of history here. Can this be an opportunity for a large percentage of this country to actually work to make the system and structures better, from the highest levels of show business and corporate America, through working-class America, all the way down to how sex education is taught in schools? There are so many levels of this — those of us who want to be on the right side of history have to do the work to rebuild these systems. You ask many times in the documentary, “Who is Bill Cosby now?” Did you come to a conclusion yourself?Somebody who has always taught us about America and is still teaching us about America, even if it’s in ways he does not want to. And it is very important for us to learn all of the lessons of Bill Cosby if we’re actually going to be a better society.Also embedded in that, and it’s hard to say it, but in the greater context: [Cosby is] one of the key figures for Black America and America in the 20th century. And one of the greatest standup comedians of all time. And the creator of one of the best sitcoms of all time. And, throughout a lot of his career, an advocate for Black excellence. But if you want to engage with that, you have to engage with the other stuff.Cosby was released from prison before you finished the documentary. How did his release change things?I didn’t want this, but it gave it a more immediate feel — this is an active situation again. He’s out in the world again, which means all the defenders are out there in the world again and feel emboldened. So it feels both more important to tell this story and scary to tell this story, because people are invested in protecting him.The most valuable conversation to me isn’t the film — it’s the conversation that we all have after we watch the film. No matter what you think about Bill Cosby’s story, it is critical that we create a society that treats survivors of sexual assault better. More

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      in Music

      In 'Black No More,' the Evolution of Black Music, and a Man’s Soul

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      The new show “Black No More,” inspired by a 1931 satirical novel about race relations, has “the point of view of people who are very much products of now.”A Black man in New York City, during the Harlem Renaissance, is hoping for a life without bigotry. This is Harlem after all, a Black enclave, the epicenter of culture and creativity. Here, he’d have an easier time in getting along.Or so he thought. He soon learns that utopia is an illusion, that racism prevails no matter the location. In the North, he discovers, the racism is subtle: He’s somehow not the right fit for his job, though his supervisor, a white man, says he’s doing well. Others think he’s too uppity, so he is let go.Distraught, he undergoes a procedure to turn himself white and retreats to Atlanta. There he sees how prejudiced whites speak of Black people when they aren’t in the room: The “n” word is tossed around with the hard “-er.” He soon realizes that his new skin tone can’t save him, either. The life he wants means nothing if he loses his soul along the way.This is the plot of “Black No More,” a new musical presented by the New Group and inspired by George S. Schuyler’s 1931 novel of the same name. The show, an expansive, Afrofuturistic take on race relations in America now in previews at the Pershing Square Signature Center in Manhattan, is set against an equally vast arrangement of jazz, gospel, R&B, hip-hop and reggae meant to connect the past and present. By using older and newer styles of music, coupled with the protagonist’s struggles to rise above the same discrimination endured today, the show explores how little race relations have progressed.Jones, far right, working on the show’s choreography with cast members, including Lillias White, center.Douglas Segars for The New York TimesAnd it almost didn’t see the light of day.The screenwriter John Ridley, who wrote the show’s book, was inspired to adapt the story after reading Schuyler’s novel over a decade ago, before he’d written his Oscar-winning adaptation of “12 Years a Slave.” “I read it and was really taken with the wit and unbridled satire,” he said. “So much of the writing was timely and timeless and painful and painless.”He initially wrote it as a screenplay in 2013, but couldn’t get financing for a sci-fi-inspired film about Black existence. Someone suggested trying to have it produced as a play, but that also proved to be a tough road. Of the stage directors he reached out to, Ridley said that Scott Elliott, the artistic director of the New Group, was the only one who expressed interest. He read the novel and thought it would work best as a musical. “It had the possibility to be an amazing theatrical satire, but with humanity in it, with real people, not like ‘wink-wink satire,’” Elliott said.There was just one problem: Ridley didn’t like musicals. “I was like, ‘Well, yeah, but that’s OK,” Elliott said. “Let’s go on this journey together and see what happens.” Ridley’s view on musicals changed after meeting with Tariq Trotter, better known as Black Thought of the Roots, and seeing “Hamilton.” He said that show convinced him that musicals can be vehicles for sending a strong message.They enlisted Trotter, who wrote the lyrics and developed the music with Anthony Tidd, James Poyser and Daryl Waters, and the Tony-winning choreographer Bill T. Jones. Jeffrey Seller, the lead producer of “Hamilton,” owns the commercial rights. And with all the star power (Broadway veterans, including Brandon Victor Dixon, Lillias White and Ephraim Sykes), it seems “Black No More” could very well be destined for Broadway.John Ridley with the show’s associate director Monet during a recent rehearsal. Marc. J. FranklinAmong other themes, the show holds up a mirror to those in the Black community who aspire to whiteness. The protagonist, Max Disher (played by Dixon), decides to lighten his skin after meeting a white woman, Helen Givens (Jennifer Damiano), in the Savoy Ballroom during a night out. That he’d be willing to sacrifice his identity after a chance encounter with the woman is a longstanding critique of some Black men: No matter how much they’re supported by Black women, they still see dating white women as the ultimate societal prize.The musical also delves into the internal baggage that comes with Blackness, the weight of external pressure applied by those who look like you but don’t know your circumstances. How do you stay true to yourself without disappointing your peers? And what does it mean to be real Black anyway?“For me, the lesson to be learned is that there is a cost,” Dixon said. “There is a cost to the choices we force each other to make to become happy, accepted members of society. It’s time for us to re-examine those costs. Is this the construct in which we can really rise and grow and evolve as a human population?”“Black No More” begins amicably, with a flurry of Black and white ensemble dancers gliding in unison across the stage, surrounding a barber’s chair used for the skin-altering experiment. Out walks Trotter, who plays Junius Crookman, the doctor performing the procedure. He paints Harlem as a deceptive place where dreams don’t always come true. “You’ll find all things … both high and low,” he says in his opening monologue. “Here where every Black baby must try to grow.”The music of “Black No More” largely fits this era, smoothly transitioning from swing jazz to big band to soul. Some of the verses have a rap lilt to them — Trotter, after all, is the lead vocalist of the Roots — but his writing here explores a broad range of musical textures, conjuring old Harlem while conveying music’s full spectrum. After Max becomes white, the music becomes softer and more delicate, sounding almost like bluegrass or folkish in a way. Near the end of the show, two white women sing over what sounds like an R&B track, a genre typically associated with Black women. “Black No More” is full of this sort of cross-pollination.“I’ve always been very big on allowing the universe to sort of write the songs, allowing the material to work itself out,” Trotter said. “These songs represent the different elements of Black music. What we arrived at is something that feels like an education in the evolution of Black music, which, at its core, would be the evolution of American music.”Tamika Lawrence and Brandon Victor Dixon during a dress rehearsal.Douglas Segars for The New York TimesThe Harlem Renaissance is widely seen as an artistic movement in which Black creators like Langston Hughes, Zora Neale Hurston and Duke Ellington made landmark work. Indeed, the Renaissance helped change how Black people were viewed culturally; from it came a new, fearless creative generation. Yet the Renaissance had its detractors. Some said the literature only catered to whites and the Black middle-class. Even one of Harlem’s most famous establishments — the Cotton Club — was only for whites. “Black No More” demystifies Harlem as a mecca by wrapping its arms around it, wiping off the glitter while celebrating its charm.“The show, in my mind, is a critique of a critique,” said Jones, who is also choreographing the new Broadway musical “Paradise Square.” “We’re trying to make a musical about a historical novel, but with the point of view of people who are very much products of now. For God’s sake, we are post-George Floyd.”“Black No More” was originally slated to premiere in October 2020. But then the pandemic shut down theaters, forcing shows to postpone or cancel their runs. And in May 2020, Floyd was murdered in Minneapolis by the police officer Derek Chauvin. Protests ensued. Coupled with outcries over the deaths of Breonna Taylor in Kentucky and Ahmaud Arbery in Georgia, these rebellions felt different. The precinct in which Chauvin worked was burned. In New York City, protesters and law enforcement regularly clashed, intensifying the already-strained relationship between certain residents and the police.Near the end of “Black No More,” over an aggressive rap beat, a white antagonist asserts that Black lives don’t matter, a perceived reference to the modern-day Black Lives Matter movement. Within the context of the musical, he’s upset that his sister got involved with a Black man. Yet the subtle nod acknowledges the cloud of George Floyd hanging over this musical.“We just happen to be in a space where certain audiences are ready to receive what we’re trying to say, as opposed to pre-2020,” said Tamika Lawrence, who plays Buni Brown, Max Disher’s best friend. “There are certain cultures in America — white cultures, specifically — that I think are now ready to have tough conversations and ready to see this kind of art.”Trotter concurred. “I think some people may take offense,” he said. “Some people may be appalled, some may take it as a challenge to widen their scope, to tear some of the bandages off these bullet wounds that we deal with as a society.”“Black No More” is presented with the hope that Black and white people can find common ground somewhere. That we can at least see one another’s differences and be respectful of them.Just don’t do something drastic like change your skin color. As the musical teaches us, the grass isn’t greener.“What it says is, ‘Look at yourself, take a look at where we are, take a look at where we’ve come from, how far we’ve come and how far we still have to go,” Trotter said of the show. “It speaks to a commonality that we all share as humans, as people, as inhabitants of this planet. I don’t think we’re ever going to exist in perfect harmony, but I think there’s a possibility for us to coexist in peace.” More

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      in Movies

      The Black List, Founded in Hollywood, Expands Into Theater

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      The Black List, an effort to boost the careers of undiscovered writers by drawing attention to high-quality unproduced scripts, was formed 17 years ago with a focus on Hollywood. Now the organization is looking to extend its work into theater.The project’s leadership announced Tuesday that it would begin inviting playwrights and musical writers to share their work with gatekeepers in the theater, film and television industries, with the goal of helping them find representation, get feedback and land productions in the theater world or jobs in the film and television world.Four well-regarded nonprofit theaters, Miami New Drama in Florida, the Movement Theater Company in New York, Victory Gardens in Chicago and Woolly Mammoth in Washington, have each agreed to commission a new play or musical from a writer whose work surfaces through the project. The commissions are $10,000 each.“Our fundamental belief is that there’s a lot of amazing playwrights whose opportunities don’t befit their talents,” said Franklin Leonard, who founded the Black List. “If we can rectify that, that’s something we should do.”The Black List started as an annual survey of scripts that Hollywood executives liked but hadn’t turned into films, and the organization says that 440 of those scripts have since been produced. Then the Black List added a for-profit arm that allows writers to post scripts online to bring them to the attention of industry professionals, and which also allows writers, for a fee, to seek script evaluations from readers who work in the industry.(Evaluations cost $100, of which $60 goes to the reader.)Leonard said he and Megan Halpern, the Black List executive spearheading the theater expansion, have been talking with theater industry leaders for months about the idea of broadening the Black List’s scope, with the goal of helping undiscovered playwrights and musical theater writers find work in theater and, possibly, also in film or TV.“What we’ve heard is that people want to find new playwrights, but the reality of wading through the slush pile is insurmountable,” he said. More

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      in Music

      Elza Soares, 91, Who Pushed the Boundaries of Brazilian Music, Dies

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      She rose from a favela in Rio to samba stardom in the 1960s. But her career was later overshadowed by an affair with a famous soccer player that became a national scandal.Elza Soares, the samba singer whose meteoric rise from the favela to stardom was later eclipsed by a scandalous affair with one of Brazil’s most famous soccer stars, died on Thursday at her home in Rio de Janeiro. She was 91.Her death was announced in a statement on her official Instagram account, which added that she “sang until the end.”With fine features that led to comparisons with Eartha Kitt and a rough voice that was reminiscent of Louis Armstrong, Ms. Soares became one of the few Black women singers in Brazil to be featured in films in the 1960s and on television in the ’70s.Her first album, “Se Acaso Você Chegasse” (“If You Happen to Stop By”), released in 1960, introduced scat singing into samba. Her second, “A Bossa Negra” (1961), was conspicuously lacking in bossa nova. Instead, it featured the kind of samba popular in the favelas, thus reclaiming the African roots of a sound whose international success stemmed from taking away samba’s drums and adding complex jazz harmonies.As her fame grew, she remained true to her roots. “I never left the favela,” she liked to tell reporters, and she often finished shows thanking audiences for “every scrap of bread that my children ate.”Such talk was almost unheard-of in the 1960s in Brazil, where — despite a yawning gap between rich and poor, and despite a larger Black population than any other country outside Nigeria — publicly discussing issues of poverty and race was considered inelegant.RCA Records declined to offer her a contract after learning that she was Black, and she spent years singing in Copacabana nightclubs before being signed to Odeon Records in 1960, where she began a long recording career subtly — and sometimes not so subtly — pushing the boundaries of Brazilian music.But by the 1980s, she was perhaps better known as the wife of the soccer star known as Mané Garrincha — considered in Brazil to be second only to Pelé — than for her music. When Garrincha left his wife and eight children to marry Ms. Soares, it was a national scandal. She was widely disparaged and labeled a home wrecker. Angry fans pelted their house in Rio with stones and even fired shots at it.Ms. Soares and the soccer star known as Mané Garrincha in an undated photo. When he left his wife and eight children to marry Ms. Soares, it was a national scandal.Associated PressIt wasn’t until the early 2000s, long after the death of her husband, that Ms. Soares staged an unlikely comeback, embracing younger composers and producers who were just beginning to discover her music. Her new songs were even more direct than her earlier ones in addressing social issues, openly advocating for the rights of Black people, gay people, and especially women.Elza Gomes da Conceição was born on June 23, 1930, in Rio de Janeiro’s Padre Miguel favela. Her mother, Rosária Maria da Conceição, was a washerwoman; her father, Avelino Gomes, was a bricklayer who played guitar and liked samba music.Her father forced her to marry Lourdes Antônio Soares when she was 12; by the age of 21, she was a widow and the mother of five.She said it was a desperate need to buy medicine for a sick child that led her to take a chance singing at a popular radio talent show when she was 15. She showed up in pigtails and a dress, borrowed from her mother, hemmed in with safety pins. She was nearly laughed offstage until the show’s host, Ary Barbosa, asked her what planet she had come from. She disarmed him with her reply: “The same planet as you — Planet Hunger.”“At that moment everyone who was laughing sat down in their seats and everyone was quiet. I finished singing and he hugged me, saying, ‘Ladies and gentlemen, at this exact moment a star is born,’” Ms. Soares said in a 2002 television interview.Her singing career took off, leading to appearances in movies and on TV. She was one of the few Black Brazilian women to rise to stardom at the time.Her career, however, was soon overshadowed by her fiery love affair with Manuel Francisco dos Santos, known as Garrincha. Their romance began at the 1962 World Cup in Chile, where she was representing Brazil as an entertainer, and where her career might have taken a very different turn: She also met Louis Armstrong, who invited her to tour the United States with him, but she chose instead to follow her heart and return to Brazil with Garrincha. That move would have disastrous repercussions.Harangued by the public and the press, the couple were forced to move to São Paulo and eventually to Italy, where they spent four years. They married in 1966.Ms. Soares was pregnant with their son, Manoel Francisco dos Santos Júnior, when the couple returned to Brazil in 1975. By that time, Garrincha’s alcoholism was becoming a serious problem. He had been driving drunk in 1969 when he had an accident that killed Ms. Soares’s mother. He beat Ms. Soares, who became known for visiting bar owners to implore them not to serve her husband. But her efforts proved futile; Garrincha died of cirrhosis in 1983.When their son died in a car accident in 1986 at age 9, Ms. Soares was devastated and left Brazil. She spent several years in Los Angeles, trying in vain to launch an international career.She credited the Brazilian singer-songwriter Caetano Veloso with helping her return to music when she was ready to give up, by featuring her on his 1984 album, “Velo.”But her output was spotty throughout the 1980s and ’90s, and it wasn’t until 2002 that she regained her stride, connecting with composers and producers from São Paulo’s samba sujo (“dirty samba”) scene to record the album “Do Cóccix Até o Pescoço” (“From the Tailbone to the Neck”), which was nominated for a Latin Grammy Award.In 2016, her “A Mulher do Fim do Mundo” (“The Woman at the End of the World”) won a Latin Grammy for best Brazilian popular music album.Ms. Soares is survived by her children, Joao Carlos, Gerson, Dilma and Sara, and by numerous grandchildren and great-grandchildren. Her son Dilson died in 2015.She continued to find success with younger audiences in the new century, working tirelessly as she approached 90, exploring musical styles including electronic dance music, punk rock and free jazz, and recording albums that fearlessly addressed social issues.The title of her album “Planeta Fome” (“Planet Hunger”), released in 2019, referred directly to how her career got its start on the radio talent show that would forever change not only her life but the course of Brazilian music. More

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      in Music

      Everett Lee, Who Broke Color Barriers on the Conductor’s Podium, Dies at 105

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      He was known as the first Black conductor on Broadway and the first to conduct a white orchestra in the South. Mr. Lee went on to a successful career in Europe.Everett Lee, a conductor who broke down racial barriers but then fled the prejudice that Black classical musicians faced in the United States to make a significant career in Europe, died on Jan. 12 at a hospital near his home in Malmo, Sweden. He was 105.Mr. Lee’s daughter, Eve, confirmed the death.Already a concertmaster leading white theater orchestras by 1943, Mr. Lee made a significant breakthrough on Broadway when he was appointed music director of Leonard Bernstein’s “On the Town” in September 1945. The Chicago Defender called him the first Black conductor “to wave the baton over a white orchestra in a Broadway production.”In 1953, Mr. Lee conducted the Louisville Orchestra in Kentucky, a nerve-shredding afternoon for him because of little rehearsal time and the pressure of history. United Press reported that Mr. Lee’s concert was “one of the first” at which a Black man led a white orchestra in the South; other outlets went further, claiming that it was the very first such time. The Courier-Journal critic said that he “made a most favorable first impression.”Then, in 1955, shortly after Marian Anderson had made her debut at the Metropolitan Opera, Mr. Lee conducted the New York City Opera, another first. (His wife, Sylvia Olden Lee, a vocal coach, had been appointed the first Black musician on the Met’s staff around that time.)“Not only was his conducting expert in all its technical aspects,” a New York Times critic wrote of his “La Traviata,” “but it was informed with musicianship and an exceptionally keen grasp of the character of the opera.”Despite the breakthroughs, racism constrained Mr. Lee’s U.S. career, though he refused to let it define his work. “A Negro, standing in front of a white symphony group?” the artist manager Arthur Judson asked him, according to Ms. Lee, in the late 1940s, declining to sign him up. “No. I’m sorry.”Judson suggested that Mr. Lee follow other Black musicians into exile abroad. Mr. Lee didn’t leave at first, but eventually did so in 1957 and prospered in Germany, Colombia and especially Sweden, where he succeeded Herbert Blomstedt as music director of the Norrkoping Symphony Orchestra, from 1962 to 1972.Mr. Lee frequently said that he longed to return to the United States but would only do so to become the music director of a major orchestra.“I did not have very much hope at home, despite some success,” he told The Atlanta Constitution in 1970, saying that racism was less of a factor in his life and work in Europe. “It would be nice to work at home. I’m an American — why not?” If he could make it in Europe, he concluded, “I should be able to make it here.”Only one top ensemble, the Oregon Symphony, has ever given such a post to a Black conductor: James DePreist.Everett Astor Lee was born on Aug. 31, 1916, in Wheeling, W. Va., the first son of Everett Denver Lee, a barber, and Mamie Amanda (Blue) Lee, a homemaker. He started the violin at age 8, and his talent prompted the family to move to Cleveland in 1927.Mr. Lee ran track in junior high, a few years behind the Olympian gold medalist Jesse Owens, and led the Glenville High School orchestra as concertmaster. He came under the mentorship of the Cleveland Orchestra’s conductor, Artur Rodzinski, after a chance meeting at the hotel where Mr. Lee worked as an elevator operator. He studied at the Cleveland Institute of Music with the Cleveland Orchestra’s concertmaster, Joseph Fuchs.Graduating in 1941, Mr. Lee enlisted in the Army and trained to become a Tuskegee airman in Alabama, but he injured himself and was released.Mr. Lee moved to New York in 1943 to play in the orchestra for “Carmen Jones,” an Oscar Hammerstein II rewrite of Georges Bizet’s “Carmen” that had an all-Black cast but a primarily white orchestra. When the conductor was snowed in, early in 1944, Mr. Lee stepped from the concertmaster’s chair to conduct Bizet’s music. Spells conducting George Gershwin’s “Porgy and Bess” followed, before Bernstein hired him as concertmaster and later music director of “On the Town.”“In an era of Jim Crow segregation in performance,” the musicologist Carol J. Oja has written, “Lee’s appointment was downright remarkable.”Mr. Lee then played in the violin section of the New York City Symphony for Bernstein, who arranged a scholarship to Tanglewood in 1946, where Mr. Lee studied conducting with Serge Koussevitzky of the Boston Symphony; he conducted the Boston Pops in 1949.Mr. Lee with with the coloratura soprano Virginia MacWatters preparing for a concert of the Cosmopolitan Little Symphony at Town Hall in New York City in 1948.The New York Times“Like most young people,” Mr. Lee told New York Amsterdam News in 1977, “I thought I could go out and conquer the world.”But there was a color line Mr. Lee could not cross. Rodzinski, now conductor of the New York Philharmonic, refused to let him audition for its violin section, knowing the inevitable result. Hammerstein considered him for a touring production but told him that “if a colored boy is the conductor, and we go into the South,” it would cause an uproar and cause bookings to be canceled.Mr. Lee responded by creating the Cosmopolitan Little Symphony in 1947, an integrated ensemble that rehearsed at Harlem’s Grace Congregational Church. It made its downtown debut with him on the podium at Town Hall in May 1948, with a bill that included the premiere of “Brief Elegy” by Ulysses Kay, one of many Black composers Mr. Lee programmed during his career.By 1952, the Cosmopolitan was giving a concert performance of Giuseppe Verdi’s “La Forza del Destino” before 2,100 people at City College, with the Met’s Regina Resnik as Leonora.“My own group is coming along fairly well,” Mr. Lee wrote Bernstein, suggesting “it may be the beginning of breaking down a lot of foolish barriers.” But starting any ensemble was hard then, let alone an integrated one. Recruitment had been difficult because trained Black musicians now believed “that there was ‘no future’ in achieving high standards of proficiency,” Mr. Lee wrote in The Times in December 1948.Despite signing with the New York City Opera staff in 1955, Mr. Lee left for Europe. He moved to Munich in 1957, founding an orchestra at the Amerika Haus and leading a traveling opera company. Guest spots came quickly; he led the Berlin Philharmonic in June 1960, one of many European dates.Like Dean Dixon, a Black conductor who led the Gothenburg Symphony from 1953 to 1960, Mr. Lee found sanctuary in Sweden. He maintained an ambitious repertoire in Norrkoping, performing operas from “Aida” to “Porgy,” conducting vast quantities of Swedish music, with Hans Eklund’s “Music for Orchestra” a favorite, and often collaborating with jazz players led by the saxophonist Arne Domnerus. It was a balance of new and old, local and otherwise, that Mr. Lee repeated as chief conductor of the Bogotá Philharmonic from 1985 to 1987.Even so, Mr. Lee never quite gave up on U.S. orchestras. He started to make guest appearances again. “The inescapable conclusion is, he should be around more often,” a Times critic wrote in 1966. In 1973, he took command of the Symphony of the New World, a New York ensemble that had been founded in 1965 as an integrated orchestra, like his now defunct Cosmopolitan. After an association with the Philadelphia-based Opera Ebony, he took a last bow, with the Louisville Orchestra, in 2005.Mr. Lee at a ribbon-cutting ceremony for the Marian Anderson Theater in New York in 1994. From left are Jessye Norman, Max Roach, Martina Arroyo and the City Council member C. Virginia Fields.Associated PressAlthough Black conductors such as Mr. DePreist, Paul Freeman and Henry Lewis had become more prominent by the 1970s, Mr. Lee saw little real improvement.“There has been no major change in my field,” he told The Afro-American Newspaper in 1972. “Orchestra companies feel if they had a Black orchestra leader last year, they don’t need one this year.”Mr. Lee fulfilled a dream of conducting the New York Philharmonic on the birthday of the Rev. Dr. Martin Luther King Jr. in 1976, leading Sergei Rachmaninoff, Jean Sibelius and David Baker’s “Kosbro” — short for “Keep on Steppin’ Brothers.” Mr. Lee’s marriage to Ms. Lee ended in divorce. He married Christin Andersson in 1979. She survives him, as does Eve Lee, his daughter from his first marriage; a son from his second, Erik Lee; two granddaughters; and one great-granddaughter.Despite the barriers that Mr. Lee faced, he said in an interview published in 1997 that he was not “bitter.”He recalled being denied violin auditions at two major U.S. orchestras.“I then made up my mind that if I can’t join you, then I will lead you. I did make good on that promise to myself. Those two orchestras that denied me even an audition, I have conducted,” he said. “I just had to. I just had to show them that I was there.” More

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      Paul Carter Harrison, Whose Ideas Shaped Black Theater, Dies at 85

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      In his essays and plays, he provided a framework that linked playwrights like August Wilson to African rituals and mythologies.Paul Carter Harrison, a playwright and scholar who in books, essays and award-winning plays provided a theoretical structure for the Black performing arts, linking works by writers like August Wilson to a deeply rooted structure of African ritual and myth, died on Dec. 27 in Atlanta. He was 85.His daughter, Fonteyn Harrison, confirmed the death, at a retirement home, but said the cause had not been determined.In plays like “The Great MacDaddy” and books like “The Drama of the Nommo: Black Theatre in the African Continuum,” both in 1973, Mr. Harrison went beyond the social and political realism of many of his contemporaries, demonstrating how Black American culture is — and, he said, must be — rooted in African tradition, even as it mixed with white, Eurocentric traditions.“The Great MacDaddy,” for example, is on the surface a paraphrased retelling of Virgil’s “Aeneid,” with the hero setting off across the country to find his father’s secret moonshine recipe. But it is also, and more fundamentally, informed by West African myths about a leader being tested — by demons, by departed elders — to prove himself worthy.“He was always interested in what he called the deep structures of Black life,” Sandra Richards, an emerita professor of theater at Northwestern University, said in an interview. “And for him, those deep structures have to do with ritual and myth.”Though “The Great MacDaddy” won him an Obie Award, Mr. Harrison was equally well known, if not better known, for his theoretical work. Starting in the late 1960s, when he was a professor of theater at Howard University in Washington, he strove to give Black theater an intellectual construct akin to what already existed for Greek theater or Shakespeare.His career was, he said in a 2002 interview, “a continuous preoccupation with trying to retrieve out of this particular experience we call the American experience some traces of our Africanness in the work that we do.”He argued that those myths and rituals were then evoked through aspects of performance, like rhythm and body movement — whether onstage, in church or in everyday life.“He talked about Black performance traditions such as Carnival, which are rooted in rhythm, drums and movement,” said Omiyemi (Artisia) Green, a professor of theater and Africana studies at the College of William & Mary. “You see these kind of elements moving in the Black church as well. All of these things, that movement working together with the language working together with the drums, these things conjure the presence of spirit.”Melvin Van Peebles joined the cast onstage when the Classical Theater of Harlem staged his “Ain’t Supposed to Die a Natural Death” in 2004. Mr. Harrison had helped conceive the show, which was first presented in Sacramento in 1970 and later seen on Broadway.Michael Nagle for The New York TimesMr. Harrison went on to identify and promote those writers and directors who he felt were already engaged in a similar project, among them Melvin Van Peebles, whose Tony-nominated musical “Ain’t Supposed to Die a Natural Death” Mr. Harrison helped conceive, and especially August Wilson, a close friend and intellectual compatriot, whose work he believed came closest to aligning contemporary Black arts with its African roots.“More so that anyone else, Paul Carter Harrison was intimately familiar with what was in August Wilson’s toolbox,” Sandra L. Shannon, an emerita professor of English at Howard and the president of the August Wilson Society, said in an interview.Mr. Harrison wrote a series of anthologies highlighting the work of like-minded playwrights and scholars. And while never combative, he could be vocal in his criticism of Black playwrights and directors he felt were operating too close to the white idiom.“African American art runs the risk of losing its uniqueness and soulfulness if it fails to relate the past to the present,” he wrote in “Kuntu Drama: Plays of the African Continuum” (1974).The problem, he argued, was that the Black theater struggled within the confines of the larger, white-dominated culture industry, which tended to ignore authentic expressions of African cultural forms while pouring money on sanitized tellings of the African American experience.To make room, he supported Black theater groups like the New Federal Theater and the Negro Ensemble Company, and he mentored actors and scholars who he felt understood his vision, among them the actress Phylicia Rashad, who studied under him at Howard, and Talvin Wilks, a professor of theater at the University of Minnesota.Mr. Harrison mentored actors and scholars who he felt understood his vision, among them the actress Phylicia Rashad, who studied under him at Howard University.Elijah Nouvelage/Invision, via Associated Press“He was essential in building those relationships and those connections, and was always trying to affirm an understanding of the lineage and the role that any generation could play inside of that,” Professor Wilks said. “He showed that we were all connected through these African diasporic traditions and connections, whether we understood that or not.”Paul Carter Harrison was born on March 1, 1936, in Manhattan. When he was 7, his father, Paul Randolph Harrison, died. His mother, Thelma Inez (Carter) Harrison, worked for the New York City government.He fell in love with the theater early, taking in plays by Tennessee Williams and Eugene O’Neill. But while he admired those white playwrights, he said, they left him cold. More compelling for him were the rhythms of gospel music, storefront chatter and Black political rhetoric, through all of which ran what he called a “mythopoetic” thread unspooled over centuries.He enrolled in New York University, having already fallen in love with the jazz clubs around its Greenwich Village campus. But when he decided to pursue a career in psychology, he transferred to Indiana University, where he received a bachelor’s degree in 1957.He returned to New York to get a doctorate in psychology at the New School for Social Research. He completed a master’s degree in 1962, but by then he had rediscovered his love of theater, and took a year off to write.He moved to Spain, then the Netherlands, where he fell in with a circle of writers and artists, including the actress Ria Vroemen, whom he married in 1963. They separated in 1968 and later divorced.Along with his daughter, he is survived by his second wife, Wanda Malone, and a grandson.Mr. Harrison was prolific, writing plays, essays and movie scripts, and in 1968 Howard invited him to join its theater department. He arrived for his interview just days after the assassination of the Rev. Dr. Martin Luther King Jr., which set off unrest, including looting and burning, on the streets just outside the university’s gates.Inside them, he found a student body already putting the heady ideas of Black thinkers like Stokely Carmichael and Amiri Baraka into action. The Black Arts Movement was transforming wide swaths of literature and performance, and Mr. Harrison was eager to be a part.Inspired, he began writing essays that tried to give an intellectual framework to what he was seeing onstage. Already well versed in European traditions, he explored African myths and rituals, identified their vitality in art forms like jazz, and advocated for a new generation of artists to embed them within their own work.He also shook up the Howard theater scene. The department, he said in a 2002 interview, had mostly put on plays by white writers. He insisted on replacing classical works with plays by Black writers, including himself — a position that soon brought him in conflict with the department chair.Mr. Harrison quit in 1970 and planned to return to Europe. But he received an offer to teach at California State University, Sacramento, a job that would get him close to the vibrant Black arts scene in the Bay Area, and he accepted.He later taught at the University of Massachusetts, Amherst, and at Columbia College Chicago, where he remained until he retired in 2002.By then, Mr. Harrison had become something of an intellectual father figure for a generation of Black writers, directors and performers, who flocked to hear him speak. Unlike them, however, he shunned the spotlight, preferring to be known through his work.“I’ve never been an actor,” he said in a 1997 interview. “I’m principally a playwright. I like anonymity. I’m a good deal more reserved.” More

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      Maria Ewing, Dramatically Daring Opera Star, Dies at 71

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      She sought to incorporate acting techniques in her singing rather than settle for predictable staging. Uncertainty about her heritage inspired her daughter, the actress Rebecca Hall, to make the film “Passing.”Maria Ewing, who sang notable soprano and mezzo-soprano roles at leading houses, including the Metropolitan Opera, beginning in the mid-1970s and whose ambiguity about her racial heritage helped drive her daughter, the actress and director Rebecca Hall, to make the recent movie “Passing,” died on Sunday at her home near Detroit. She was 71.A family spokeswoman said the cause was cancer.Ms. Ewing was a striking presence on opera stages, where she strove to bring an actor’s skills and sensibilities to her roles rather than simply stand and sing.“I’ve watched how actors work and work at it,” Ms. Ewing, who was once married to the director Peter Hall, told The Orange County Register of California in 1997, when she was appearing in L.A. Opera’s production of Umberto Giordano’s “Fedora.”“I don’t mean to criticize or underestimate the importance of beautiful vocalism, which alone can move people,” she added. “But why is it that opera so often becomes predictable in terms of staging?”There was certainly nothing staid about her performance, under the direction of Mr. Hall, in the title role of “Salome,” first seen in Los Angeles in 1986 and restaged in other cities, included London. In the initial production she ended the Dance of the Seven Veils wearing only a G-string; in later ones she dispensed with even that. (She is not the only Salome to have ended the dance in the all-together; Karita Mattila did so at the Met this century.)“Sometimes you have to put yourself on the edge,” she told The Register. “You go to the precipice and lean over it. You have to. A role like Salome, you are completely on the edge. You’re over it, in fact.”Though critics had sometimes frowned on her leading roles — her attempt at the title role in “Carmen,” also under Mr. Hall, at about the same time drew some harsh notices — her “Salome” was generally acclaimed. John Rockwell, reviewing a return engagement in Los Angeles in 1989 for The New York Times, called it “the most arresting, convincing overall account of this impossible part that I have ever encountered.”Ms. Ewing as Poppea in Monteverdi’s “L’Incoronazione di Poppea” at the Glyndebourne Festival in 1984. The production was by the noted director Peter Hall, Ms. Ewing’s husband. Dennis Bailey performed the part of Nerone.Guy Cravett/ThornEMIWhenever Ms. Ewing performed, critics almost invariably commented on her exotic looks. Those were in part a product of a mixed racial heritage that Ms. Ewing tended not to dwell on, even with her daughter, who was raised in England.“When I was growing up, my mother would say things to me like, ‘Well, you know we’re Black,’ and then another day she’d say, ‘I don’t really know that,’” Ms. Hall recounted in an episode of “Finding Your Roots,” the PBS genealogy program, filmed last year and broadcast just last week.“She was always extraordinarily beautiful,” Ms. Hall told Henry Louis Gates Jr., the host of the program, “but she didn’t look like everyone else’s mother in the English countryside.”Her mother identified as white, she told Professor Gates, but in interviews over the years Ms. Ewing also alluded to possible Black and American Indian ancestry. Ms. Ewing’s father, Norman, for years presented himself as an American Indian, but the researchers on “Finding Your Roots” determined that this was a fabrication; a DNA test of Ms. Hall done for the program showed that she had no Indian background. Her grandfather had in fact been Black.“You, my dear, are indeed a person of African descent,” Professor Gates told Ms. Hall.This was more than a curiosity for Ms. Hall. She had for some time been developing a film based on Nella Larsen’s 1929 novel, “Passing,” about two light-skinned Black women, one of whom passes as white. Part of what interested her about the novel, she said in interviews, was the nagging suspicion that the story was relevant to her own family.“When I asked questions to my mother about her background in Detroit and her family,” Ms. Hall told The New York Times last year, “she left it with an, ‘I don’t want to dwell on the past.’”The film, Ms. Hall’s first feature as a director, premiered in November and has been widely praised as one of the year’s best.Maria Louise Ewing was born on March 27, 1950, in Detroit. Her father was an engineer at a steel company and her mother, Hermina Maria (Veraar) Ewing, was a homemaker.Ms. Ewing studied at the Cleveland Institute of Music. About 1975 she made her debut at the Cologne Opera, and in October 1976 she made her Met debut as Cherubino in Mozart’s “Le Nozze di Figaro.”“At the moment some combination of nerves and artistic immaturity holds her Cherubino short of the very best,” Mr. Rockwell wrote in his review. “But she is a singer of enormous potential.”That same month found her on the Carnegie Hall stage, one of two singers in a Mahler program by the New York Philharmonic conducted by James Levine.“The voice is one with a good deal of color, and of course Miss Ewing will grow into the music,” Harold C. Schonberg wrote in The Times.Among her early Met roles was Blanche in John Dexter’s 1977 staging of Poulenc’s “Dialogues der Carmelites.” She was slated for a road production of that opera in Boston in 1979 when fog grounded the plane that was supposed to deliver her from New York to Boston for an 8 p.m. curtain. At 4:30 p.m. she climbed into a cab, which delivered her to the Hynes Auditorium at 8:55; the curtain went up at 9:05. The fare: $337.50, not including a $47.50 tip.In addition to her dramatic roles, Ms. Ewing stood out in comedies like Mozart’s “Così Fan Tutte.”Ms. Ewing’s daughter Rebecca Hall, left, is a noted stage and film actress. They attended the funeral of Ms. Ewing’s former husband, Peter Hall, in 2017. Also pictured is Leslie Caron, who was also married to Mr. Hall.Daniel Leal-Olivas/Agence France-Presse — Getty Images“Give any ‘Così’ Kiri Te Kanawa’s patrician Fiordiligi, Maria Ewing’s lovably dopey Dorabella and Donald Gramm’s subtly understated Don Alfonso and you will have yourself a night at the opera,” Donal Henahan wrote of the Met’s production in 1982.In 1987 a dispute with Mr. Levine over a revival and telecast of “Carmen” led her to withdraw from Met performances.“I cannot work with a man I cannot trust, and I cannot work in a house that he is running in this fashion,” she said at the time.But she would eventually return; her final Met performance was in 1997 as Marie in Berg’s “Wozzeck.”She and Mr. Hall married in 1982 and divorced in 1990. In addition to her daughter, she is survived by three sisters, Norma Koleta, Carol Pancratz and Francis Ewing; and a granddaughter.In 1996, when she was singing a concert with the Philharmonic, The Times asked Ms. Ewing about that famous dance in “Salome.”“It was my own idea to do the dance naked,” she said. “I felt that it was somehow essential to express the truth of that moment — a moment of frustration, longing and self-discovery for Salome. For me, the scene wouldn’t work any other way.” More

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      7 Ways to Remember Martin Luther King in New York

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      From in-person and virtual performances to exhibitions and tours, the city offers plenty of options for honoring the civil rights leader this year.Since 1983, just 15 years after his death, the third Monday in January has been designated as a federal holiday in honor of the Rev. Dr. Martin Luther King Jr.’s birthday. This year, on Jan. 17, cultural institutions all over New York have planned concerts, exhibitions, service opportunities and tours, both in person and online. (Bring your vaccination card, and check mask-wearing and ticketing policies online beforehand.)Here are seven ways to commemorate the legacy of the civil rights leader and learn more about Black history in New York.An Annual Bash in Brooklynbam.org.The Brooklyn Academy of Music’s 36th annual tribute to King, held in person and streaming live at 10:30 a.m. on Monday, will feature a dance piece by Kyle Marshall, set to the oratory of King’s final speech, “I’ve Been to the Mountaintop,” and performances by the singer Nona Hendryx with Craig Harris & Tailgaters Tales and the Sing Harlem choir. A keynote address will also be delivered by Imani Perry, a professor of African American studies at Princeton University. Following the event, visitors can view a display of digital billboards inspired by the writings of bell hooks or attend a free screening at 1 p.m. of the documentary “Attica,” about the violent 1971 prison uprising.The choreographer Kyle Marshall, who created a dance piece set to the oratory of King’s final speech, “I’ve Been to the Mountaintop.”Steven SpeliotisActivism and the Artsapollotheater.org.The Apollo Theater and WNYC’s 16th annual celebration will hold two virtual broadcasts on Monday, at 11 a.m. and 7 p.m., engaging WNYC radio hosts, scholars and community leaders in a discussion about how the struggle for social justice has affected artists like Nina Simone and John Legend. Guests include the Rev. Al Sharpton, the sports journalist William C. Rhoden and Trazana Beverley, who won a Tony Award for her role in “For Colored Girls Who Have Considered Suicide/When the Rainbow Is Enuf.” The free event can be streamed through the Apollo’s Digital Stage.Learn More About the Metropolitan Museum of Art$125 Million Donation: The largest capital gift in the Met’s history will help reinvigorate a long-delayed rebuild of the Modern wing.Recent Exhibits: Our critics review a masterpiece “African Origin” show, an Afrofuturist period room and a round-the-world tour of Surrealism.Behind the Scenes: A documentary goes inside the Met to chronicle one of the most challenging years of its history.A Guide to the Met: From the must-see galleries to the lesser-known treasures, here’s how to make the most of your visit.Discover Seneca Villagecentralparknyc.org; metmuseum.org.Take a tour of Central Park that conjures Seneca Village, the largest community of free African American property owners in early-19th-century New York. Beginning at Mariners’ Gate near the West 85th Street entrance at 2 p.m. on Saturday, your guide will share how the area, once home to around 1,600 residents, provided a respite from the racial discrimination and crowded conditions of downtown Manhattan — until residents were forcibly displaced in 1857 to make way for Central Park. That history is also the subject of a new, vibrant installation across the park, at the Metropolitan Museum of Art, where “Before Yesterday We Could Fly: An Afrofuturist Period Room” imagines the home of a Village resident as it might still exist if the family had been left to live undisturbed.Make a Craftwavehill.org.Just before leading the marches from Selma to Montgomery, Ala., in 1965, King passed through the hamlet of Gee’s Bend and encouraged its 900 residents to vote. They would go on to establish the Freedom Quilting Bee, a group that allowed women of the town to earn an income by making quilts that were sold at Saks and Sears; some textiles have entered the permanent collection of the Met. You can put your own sewing skills to the test on Saturday or Sunday at Wave Hill House in the Bronx, where plentiful squares of fabric will be on hand.Quiltmaking at Wave Hill House in the Bronx. Joshua BrightChoose a Causeamericorps.govSince King’s birthday was first observed, it’s been a tradition for volunteers across the country to devote the day to service. Whether you commit to a few hours or a whole month, the website of the federal public-service organization AmeriCorps has a directory where you can search for volunteer opportunities (including ones specific to the holiday). There are virtual options, too, like tutoring or transcription for the Smithsonian Institution and National Archives.A Streaming Sermontheaterofwar.com“The Drum Major Instinct,” a sermon King delivered in 1968 at Ebenezer Baptist Church in Atlanta, will be presented on Zoom on Monday at 7 p.m. by Theater of War Productions and the office of Jumaane Williams, the New York City public advocate. Along with the New York State attorney general, Letitia James, and the city police commissioner, Keechant Sewell, Williams will take part in a dramatic reading of the text, which challenges people to channel justice, righteousness and peace into acts of service and love. Accompanying them will be performances of music composed in honor of Michael Brown Jr., the 18-year-old Black man who was shot and killed by a police officer in Ferguson, Mo., in 2014.‘Activist New York’mcny.orgAn ongoing exhibition at the Museum of the City of New York chronicles 350 years of social activism in the city, including civil rights, immigration, transgender activism and women’s rights. It begins with the struggle for religious tolerance during the Dutch colonial period, encompasses debates over nudity, prostitution and contraception in New York, from 1870 to 1930, and ends more recently, with the Movement for Black Lives. New material is added regularly, so it’s one to revisit. More