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      Léa Garcia, Who Raised Black Actors’ Profile in Brazil, Dies at 90

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      Best known internationally for her breakout performance in the 1959 film “Black Orpheus,” she challenged racial stereotypes over a seven-decade career.Léa Garcia, a pioneering actress who brought new visibility and respect to Black actors in Brazil after her breakout performance in the Academy Award-winning 1959 film “Black Orpheus,” died on Aug. 15 in Gramado, a mountain resort town in southern Brazil. She was 90.Her death, of cardiac complications, was confirmed by her family on her Instagram account. At her death, in a hospital, she was in Gramado to receive a lifetime achievement award at that town’s film festival. Her son Marcelo Garcia, who was also her manager, accepted the honor in her place.Over a prolific career that began in the 1950s, Ms. Garcia amassed more than 100 credits in theater, film and television, from her early years with an experimental Black theater group to her later prominence on television productions, like the popular 1976 telenovela “Escrava Isaura” (“Isaura: Slave Girl”), based on an 1875 novel by the abolitionist writer Bernardo Guimarães; it was seen in more than 80 countries.Recounting her career in a 2022 interview with the Brazilian magazine Ela, Ms. Garcia said she felt blessed by her success. “I often say that the gods embraced me,” she said. “Things always arrived for me without me running after them.”Still, laboring to change racial perceptions in the world of film and television involved tremendous perseverance and discipline. “Much more was demanded of us,” she told Ela. “We had to arrive with the text on the tip of our tongue, always smelling good and elegant. Others could be wrong. We could not. We could play subservient characters, but we needed to show that we ourselves were not.”Léa Lucas Garcia de Aguiar was born on March 11, 1933, in Rio de Janeiro. Growing up, she was drawn to literature and aspired to be a writer. That changed one day in 1950.“I was on my way to pick up my grandmother to take her to the movies,” she recalled, “when someone came up to me and asked, ‘Would you like to work in theater?’”The voice belonged to Abdias do Nascimento, the writer, artist and Pan-Africanist activist who created Teatro Experimental do Negro (TEN), a Rio-based group that aimed to promote the appreciation of Afro-Brazilian culture. (The two would become a couple and had two children together.) Ms. Garcia made her stage debut in 1952 in Mr. Nascimento’s play “Rapsódia Negra” (“Black Rhapsody”).As the decade drew to a close, she took her career to a new level of international recognition when she was cast in the French director Marcel Camus’s “Black Orpheus,” a retelling of the Greek myth of Orpheus and Eurydice adapted to the frenzy of Rio’s carnival and featuring music by Antônio Carlos Jobim and Luiz Bonfá. It won the Oscar for best foreign-language film in 1960.With its lush exuberance, the film was anything but classical in feel. “It really is not the two lovers that are the focus of interest in this film; it is the music, the movement, the storm of color,” Bosley Crowther wrote in a review in The New York Times.Even in her 80s, Ms. Garcia remained productive. Adriano DamasEven in a supporting role, Ms. Garcia showed an ability to beguile. “Léa Garcia,” Mr. Crowther wrote, “is especially provoking as the loose-limbed cousin of the soft Eurydice.”Among her other notable films was “Ganga Zumba,” the debut feature by Carlos Diegues, a pioneer in Brazil’s reformist Cinema Novo movement, which was made in 1963 but not released until 1972. She brought power and complexity to the character of Cipriana, the lover of the title character, who escapes a sugar plantation in the 17th century to lead Quilombo dos Palmares, a haven for other fugitives from slavery.“It’s not shameful to be a slave,” Ms. Garcia often said, according to family members. “It’s shameful to be a colonizer.”The pace of her career scarcely slowed over the years; she spent decades as a staple of Brazilian soap operas like “O Clone” (“The Clone”), “Anjo Mau” (“Evil Angel”), “Xica da Silva” and “Marina,” and was seen on other TV series as well.Even in her 80s, Ms. Garcia remained productive. She starred in the drama series “Baile de Máscaras” in 2019 and returned to the stage in 2022 in the play “A Vida Não é Justa” (“Life Is Not Fair”), in which she played three characters and explored themes of diversity, equality, justice and relationships.Complete information on her survivors was not immediately available.In the Ela interview, Ms. Garcia discussed her hopes for her great-great-granddaughter, who was 7 months old at the time. “I hope for a fair and egalitarian country that respects diversities,” she said. “That’s what I want, and much more.”Julia Vargas Jones contributed reporting from São Paulo, Brazil More

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      Book Review: ‘The Great White Bard: How to Love Shakespeare While Talking About Race,’ by Farah Karim-Cooper

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      In “The Great White Bard,” Farah Karim-Cooper maintains that close attention to race, and racism, will only deepen engagement with the playwright’s canon.THE GREAT WHITE BARD: How to Love Shakespeare While Talking About Race, by Farah Karim-CooperWas my relationship to Shakespeare and race in need of a reality check?I asked myself that question as I did the 50-yard dash to catch the G train for a rehearsal of “Hamlet,” clutching in my hand a copy of “The Great White Bard: How to Love Shakespeare While Talking About Race,” by Farah Karim-Cooper. The book takes a necessary look under the hood of the plays, delving into the Elizabethan and Renaissance ideals of race and how Shakespeare helped shape and define them. “Instead of worshiping his words,” Karim-Cooper writes, interrogating them “allows us to confront crucial questions of our day.”As a Black actor who has had the chance to play many of the plum Shakespearean roles, had I been looking at his work through rose-colored glasses? Of course I knew there was racism in Shakespeare, but to what extent? This question is top of mind in drama schools and theaters of late, with Shakespeare’s relevance at stake. I know because I’ve been brought to campuses to discuss it.So this summer I made “The Great White Bard” my trusted, troubling and fascinating companion on train rides, during rehearsal breaks, in dressing rooms and backstage, while working on Shakespeare’s greatest play on arguably New York’s greatest stage, the Delacorte Theater in Central Park.Karim-Cooper, a director of education at Shakespeare’s Globe theater and a professor at King’s College London, is not merely analyzing from a distance; she’s an eyewitness on the front lines. Since 2018 she has helped put together festivals on “Shakespeare and Race” at the Globe — facing social-media blowback as a result. And she’s drawing on a growing body of important research by prominent scholars, including Ayanna Thompson, Kim F. Hall and Margo Hendricks.In a sweeping yet forensic 336 pages, “The Great White Bard” argues that “Shakespeare’s texts are a reservoir of what is known as race-making” — how language can define racial identity and establish hierarchy.The book details how racism plagues Shakespeare’s plays and Shakespeare scholarship. Both, Karim-Cooper contends, overtly and subtly elevate whiteness and denigrate Blackness, rendering true inclusion practically impossible. (Sexism and misogyny play a big part, too.)The result: Shakespeare for the few and not for the many.Yet Karim-Cooper is by no means offering up a luminary for cancellation. “To love Shakespeare means to know him,” she writes. “At some point love demands that we reconcile ourselves with flaws and limitations. Only then can there be a deeper understanding and affinity with another.”The book illuminates the numerous instances of racialized language in “Othello” (that “barbarous Moor”); “The Merchant of Venice” (Shylock described as “devil,” “wolf,” “dog” and “cur”); and “Titus Andronicus” (Aaron the Moor, also “barbarous”). Descriptions of interracial relationships in “Titus” and “Antony and Cleopatra,” Karim-Cooper argues, dehumanize Blackness and establish white supremacy.Her insights also reach into unexpected places, as when she finds sexual stereotyping of Black and dark women in the comedies “Much Ado About Nothing,” “Love’s Labour’s Lost” and “As You Like It.”The author’s analysis is both dizzying and impressive, yet at times overzealous. Some parsing of the texts feels narrow and binary, diminishing the scope and scale of their multiple meanings. Her carefully reasoned claim that words like “kindness” and “fair” are inherently connected only with whiteness runs the risk of hyperbole, in Shakespeare’s time or now. Surely the boogeyman can’t be everywhere.I have always found myself in Shakespeare, as if these works were written for me. I feel seen, heard and recreated by them. In playing many of his leading roles, I have found pure joy and pain, surrendering to the better and darker angels in myself. In some cosmic way, I believe these characters are as much drawn to me as I am to them.This is not to say that I haven’t had to come to terms with racism in the texts, from my first “Othello” in 1992 to my most recent turn as Shylock in 2022, with stints as Macbeth, Antony, Richard III and Prospero in between.Where I found racism, I also found complex characters who took my breath away with their great depth and astonishing humanity. Words, words, words: Shakespeare’s words contain multitudes of meaning, ideas and emotions that in my Black body become mutable and ancestral — shifting with time, intention, context, perception and culture.Every night after a “Hamlet” performance, as I headed home from the Delacorte, my grappling with “The Great White Bard” would resume. It has indeed exposed me to flaws and limitations, while also affirming Shakespeare’s power and abundance. Perhaps Karim-Cooper and I are after the same thing. I challenge some of her findings, but I respect her book and the alarm she sounds.“The Great White Bard” contributes to an essential discussion on Shakespeare and race, one that must include literary scholars, historians, etymologists, audiences and, yes, even actors. Let us all debate and think critically about the issues Karim-Cooper raises. At the end of the day, such tough love can guide us to truly love Shakespeare.John Douglas Thompson is a New York City actor who most recently played Claudius in “Hamlet” for Shakespeare in the Park.THE GREAT WHITE BARD: How to Love Shakespeare While Talking About Race | By Farah Karim-Cooper | Illustrated | 336 pp. | Viking | $30 More

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      ‘Big Brother’ Expels Luke Valentine For Using Racial Slur

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      “Well, I’m in trouble now,” Luke Valentine said after using a slur for Black people in a conversation on the reality show.“Big Brother,” CBS’s long-running reality competition, has kicked off a contestant for using a racial slur.The contestant, Luke Valentine, used a slur for Black people this week while chatting with other men in the compound where houseguests are filmed 24 hours a day as they compete for a large cash prize. Valentine is white, and one of the other men in the conversation is Black.The incident, broadcast during the show’s live online feed, was addressed on Thursday night’s episode, in which highlights from the feed are interspersed with contestants’ reflections on recent events in the house.“It’s been an emotional 24 hours in the ‘Big Brother’ house as the houseguests learned that one of their own broke the ‘Big Brother’ code of conduct and was removed from the game,” the show’s longtime host, Julie Chen Moonves, said during the episode.After Valentine, an illustrator from Florida, used the slur, he immediately apologized to the three other men in the room and tried to backtrack. Clearly shocked, two of the men quickly left. Jared Fields, who is Black, mostly stayed quiet but responded to Valentine by saying that the slur can make white people more uncomfortable than Black people.“Well, I’m in trouble now,” Valentine said to Fields.In an interview aired on Thursday’s episode, Fields said: “My nonreaction in the moment, being the only Black male in this house, I don’t know what to say. Anything I say or do can come across wrong or aggressive.”“I don’t associate ignorance with malice,” he later added.On an Instagram account that is followed by verified accounts of other “Big Brother” contestants, Valentine posted an apology to his story, along with a photo of himself and a prayer hands emoji. “Luke made a big mistake,” it read, “please forgive him.”Andy Herren, the show’s Season 15 winner, said CBS did the right thing by expelling Valentine. “YEARS of problematic behavior and language in the Big Brother house going unpunished led to fans and former houseguests speaking up,” Herren posted on X, formerly known as Twitter. He added, “This is huge and will change things moving forward!”“Big Brother,” now in its 25th season, has a history of racism among its contestants.In 2019, shortly before winning Season 21, Jackson Michie was asked on live television to answer for accusations that some of his behavior during the season had been racist and sexist. He defended himself in the moment but later apologized, admitting blame. Aaryn Gries, a Season 15 contestant, was questioned by Chen Moonves after being filmed making racist and homophobic remarks.Black contestants have also struggled to advance on “Big Brother,” often getting voted out early. The show’s first Black winner, Xavier Prather, was not crowned until Season 23. The next season featured the show’s first Black female winner, Taylor Hale.“It was something I was cognizant of,” Prather told The New York Times this year. “I am a 6-2, 200-pound athletic Black man — I can’t approach the game the same way that a slim, 5-10 white man can, because we’re perceived differently.”“To assume that I could approach the game the same way would be to assume that I could approach life the same way,” he continued. “‘Big Brother’ is literally a reflection of our society.”Calum Marsh More

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      Reimagining ‘Madame Butterfly,’ With Asian Creators at the Helm

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      As opera houses rework Puccini’s classic, criticized for stereotypes about women and Japanese culture, artists of Asian descent are playing a central role.The auditorium lights dimmed, and the cast and crew of Cincinnati Opera’s new production of Puccini’s “Madame Butterfly” anxiously took their places.For months, the team, made up largely of Asian and Asian American artists, had worked to reimagine the classic opera, upending its stereotypes about women and Japanese culture. They had updated the look of the opera with costumes and sets partly inspired by anime, scrubbed the libretto of historical inaccuracies and recast much of the work as a video-game fantasy. They gathered at the Cincinnati Music Hall one evening last week to fine-tune their creation before its opening last Saturday.“It feels a little like a grand experiment,” said the production’s director, Matthew Ozawa, whose father is Japanese and mother is white. “It’s very emotional.”“Madame Butterfly,” which premiered in 1904 (and is set around that time), tells the story of a lovelorn 15-year-old geisha in Nagasaki who is abandoned by an American Navy lieutenant after he gets her pregnant. The opera has long been criticized for its portrait of Asian women as exotic and submissive, and the use of exaggerated makeup and stereotypical costumes in some productions has drawn fire.Now, after years of pressure by artists and activists and a growing awareness of anti-Asian hate, many companies are reworking the opera and giving artists of Asian descent a central role in reshaping its message and story. In a milestone, directors with Asian roots are leading four major productions this year in the United States.San Francisco Opera recently staged a version, directed by Amon Miyamoto, that explored the suffering and discrimination experienced by a biracial character. Boston Lyric Opera is setting part of its coming production in a Chinatown nightclub in San Francisco in the 1940s, and part in an incarceration camp.New Orleans Opera rewrote the traditional ending in a recent production to give the title character a sense of agency. Instead of committing suicide, she throws aside a dagger handed to her, picks up her son and storms offstage.Adam Smith dons a virtual reality headset as the overture begins in the Cincinnati production. “We decided we’re going to honor the fact that this is a white man’s fantasy — a fantasy of a culture and a fantasy of a woman,” Ozawa said.Maddie McGarvey for The New York TimesIn Cincinnati, the opera begins in the apartment of a lonely white man in his 20s who worships Japanese video games. The overture begins when he puts on a virtual-reality headset to enter a fantasy about Japan, assuming the character of the American lieutenant, B.F. Pinkerton.“We decided we’re going to honor the fact that this is a white man’s fantasy — a fantasy of a culture and a fantasy of a woman,” Ozawa said.At times, the fantasy breaks down and the characters freeze, such as when Pinkerton says something offensive or the chorus makes stereotypical gestures. “We see these moments that hearken to what the tradition usually would look like and then we erase it,” Ozawa said.A scene from San Francisco Opera’s recent “Butterfly,” directed by Amon Miyamoto, which explored the suffering and discrimination experienced by a biracial character. Cory Weaver/San Francisco Opera.The re-examination of “Madame Butterfly” comes as cultural institutions face pressure to feature more prominently musicians, dancers, choreographers and composers of color amid a broader discussion about racial discrimination.The reconsideration extends beyond the United States: The Royal Opera House recently updated its “Madame Butterfly” production, getting rid of white makeup and other elements, like wigs and samurai-style coiffures.While the changes have alienated some traditionalists, the artists behind the new productions say they want to preserve the spirit of Puccini’s work while making it accessible to a broader audience.Phil Chan, who is directing the production in Boston and has helped lead the push to confront stereotypes in opera and ballet, said he hoped to make familiar stories more authentic and relevant. The creative team in Boston includes Nina Yoshida Nelsen, a founder of the Asian Opera Alliance, which was formed in 2021 to help bring more racial diversity to the field.“Some people might be afraid that we’re somehow messing with a masterpiece,” said Chan, whose father is Chinese and mother is white. “But we see it as an opportunity to make the work bigger and resonate with more people.”As they reimagine “Butterfly,” artists of Asian descent are working to help each other, exchanging ideas and offering encouragement.Aria Umezawa, who directed the New Orleans production, was distressed after coming across photos of white chorus members in exaggerated makeup and costumes in an old Canadian production of “Madame Butterfly.” She sought out Ozawa.“It’s just been always really helpful to talk to my colleagues,” Umezawa said, “to hear their concerns, to understand the nuance and the shades of gray that exist between different elements of our community. It’s just nice not to be alone.”A scene from the New Orleans production of “Madame Butterfly.” Instead of killing herself at the end, the title character picks up her son and takes him offstage.Jeff StroutWhile the experience of remaking “Madame Butterfly” has been liberating for many artists, the reaction from the public has been mixed.In New Orleans, many people applauded Umezawa’s production, saying it was refreshing to see a strong woman at the center of the opera. But some were critical of the ending.“Not having her die stole the pathos of the story,” an operagoer wrote in response to a survey by the company. “I don’t need an empowered Butterfly. What lesson do I learn from Butterfly riding off into the sunset?”Umezawa said she felt constrained at times by Puccini’s vision. “Ultimately, no matter what I do,” she said, “it’s still Puccini’s music, and it’s still his best guess with Japanese culture.”Next year, when she directs a production of “Butterfly” in Philadelphia, she said she hoped to experiment some more, perhaps by incorporating taiko drums into the orchestra.The focus on “Madame Butterfly” has helped shine light on the dearth of Asian artists in opera. While Asian singers make up a large share of conservatory vocal programs, they remain significantly underrepresented in principal roles at major opera companies, and among stage directors and in other leadership posts.The production in Cincinnati, which closes on Saturday, almost didn’t happen. In 2020, Ozawa backed out of a plan to direct a traditional version of “Madame Butterfly” at the opera house, worried that it would not be true to his artistic mission.But Evans Mirageas, the company’s artistic director, persisted, agreeing to support Ozawa’s vision for a reimagined work. The idea gained the backing of several co-producers, including Detroit Opera, Pittsburgh Opera and Utah Opera, which will stage the Cincinnati production in the coming years.Mirageas said it had become increasingly difficult to ignore the problems of “Madame Butterfly” because of the surge in violence and harassment targeting Asians in recent years. “It’s a production that’s found its moment in time,” he said.At Ozawa’s request, Cincinnati Opera hired three women of Japanese descent — Maiko Matsushima, Yuki Nakase Link and Kimie Nishikawa — to oversee costumes, lighting and scenery.The almost entirely Asian cast and crew brought a sense of camaraderie to the production.“We can easily understand each other because we know each other’s stories and cultures,” said Karah Son, a South Korean soprano who sings the title role. She recalled being able to quickly master a geisha dance because she knew what Ozawa wanted.The production’s conductor, Keitaro Harada, used a Japanese phrase to capture the dynamic: “aun no kokyu,” describing a sense of harmony.“We just understand each other in a very natural way,” said Harada, who was born in Japan. “We know what we’re all thinking.”Ozawa directing a rehearsal in Cincinnati. “It feels a little like a grand experiment,” he said of the reimagined production. “It’s very emotional.”Maddie McGarvey for The New York TimesOzawa said he felt an obligation to “Madame Butterfly” because he is of Japanese descent, even if working on it could be uncomfortable. Earlier in his career, he recalled that white colleagues would sometimes squint their eyes, bow to him or greet him by saying “konichiwa” while working on the production.He said he was nervous that he would let down the Japanese community if his production was not a success. But on opening night, his fears subsided when cheers erupted after the final curtain fell at Cincinnati Music Hall.“We have an immense duty to this piece, to Butterfly and to the Asian community,” he said. “There might be some discomfort in our story, but change can only come if there’s discomfort.” More

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      Jason Aldean Video for ‘Try That in a Small Town’ Pulled Amid Backlash

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      The country singer, who released the song in May, said the tune is an ode to the “feeling of a community” he had growing up. Critics say it is offensive.Country Music Television has pulled a music video for the song “Try That in a Small Town,” by the country music superstar Jason Aldean, which was filmed at the site of a lynching, amid accusations that its lyrics and message are offensive.The video, released in May, was shot in front of the Maury County Courthouse in Columbia, Tenn., a site known for the 1927 mob lynching of Henry Choate, an 18-year-old Black man, and is interspersed with violent news footage, including protests. An American flag is draped between the building’s central pillars, while Aldean, strumming a guitar, lists what he imagines as big city behavior that would not be well received in a small town; “carjack an old lady”; “cuss out a cop”; “stomp on the flag.”State Representative Justin Jones of Tennessee, a Democrat, condemned the song on Twitter, describing it as a “heinous song calling for racist violence” that promoted “a shameful vision of gun extremism and vigilantism.”On Tuesday, CMT confirmed by email that it had stopped airing the video on Monday, but did not offer any explanation. The news was first reported by Billboard.Aldean defended himself on Twitter, asserting that he had been accused of “releasing a pro-lynching song” and being “not too pleased” with the 2020 Black Lives Matter protests.“These references are not only meritless, but dangerous,” he said. “There is not a single lyric in the song that references race or points to it — and there isn’t a single video clip that isn’t real news footage — and while I can try and respect others to have their own interpretation of a song with music — this one goes too far.”Aldean then made reference to his performance in 2017 at an outdoor music festival in Las Vegas, where a gunman opened fire from a hotel room, killing 58 people.“NO ONE, including me, wants to continue to see senseless headlines or families ripped apart,” Aldean said. The song, he added, referred to the “feeling of a community” he experienced growing up, where neighbors took care of one another, regardless of differences in background or belief.“My political views have never been something I’ve hidden from, and I know that a lot of us in this Country don’t agree on how we get back to a sense of normalcy where we go at least a day without a headline that keeps us up at night. But the desire for it to- that’s what this song is about,” Aldean said.BRB Music Group, which represents Aldean, could not be immediately reached for comment. More

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      André Watts, Pioneering Piano Virtuoso, Dies at 77

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      One of the first Black superstars in classical music, he awed audiences with his charisma and his technical powers.André Watts, a pianist whose mighty technique and magnetic charm awed audiences and made him one of the first Black superstars in classical music, died on Wednesday at his home in Bloomington, Ind. He was 77.The cause was prostate cancer, said his wife, Joan Brand Watts.Mr. Watts was an old-world virtuoso — his idol was the composer and showman Franz Liszt — with a knack for electricity and emotion. He sometimes hummed, stomped his feet and bobbed his head while he played, and some critics faulted him for excess. But his charisma and his technical powers were unquestioned, which helped fuel his rise to the world’s top concert halls.“My greatest satisfaction is performing,” Mr. Watts told The New York Times in 1971, when he was 25. “The ego is a big part of it, but far from all. Performing is my way of being part of humanity — of sharing.”“There’s something beautiful,” he added, “about having an entire audience hanging on a single note.”Mr. Watts, whose father was Black and whose mother was white, was a rarity in a field where musicians of color have long been underrepresented. While he preferred not to speak about race, he was celebrated as a pioneer who defied stereotypes about classical music and helped open doors for aspiring artists of color.His own arrival in the spotlight was auspicious. In 1963, when he was 16, he won an audition to appear with Leonard Bernstein and the New York Philharmonic as part of the maestro’s nationally televised series of Young People’s Concerts.Mr. Bernstein was effusive as he introduced the young pianist to the crowd at Philharmonic Hall. “He sat down at the piano and tore into the opening bars of a Liszt concerto in such a way that we simply flipped,” Mr. Bernstein said, recounting the young pianist’s audition.Mr. Watts was then living in relative obscurity in Philadelphia, practicing on a beat-up piano with 26 missing strings. But he emerged from his performance of Liszt’s Piano Concerto No. 1 a bona fide star.A couple weeks later, Mr. Bernstein invited him to make his formal Philharmonic debut, substituting for the eminent pianist Glenn Gould. He later credited Mr. Bernstein with handing him a career “out of thin air.”“It was like being God Almighty at 16,” he told The Times.André Watts was born on June 20, 1946, in Nuremberg, Germany, the son of Herman Watts, a noncommissioned officer stationed overseas for the U.S. Army, and Maria (Gusmits) Watts, an amateur pianist from Hungary.His mother, who was fond of playing Strauss waltzes on the family’s Blüthner piano, encouraged André’s musical studies, and as a 6-year-old he took up the piano after a flirtation with the violin.“I liked the sound,” he recalled in a 1993 television appearance. “I would hold the pedal down for pages and pages of music and just let this mushroom sound go.”When he was 8, the family moved to the United States for his father’s work, ultimately settling in Philadelphia. But his parents’ relationship grew strained, and they divorced when he was 13. He rarely saw his father in the following decades.His mother, who worked as a receptionist at an art gallery to help pay for his piano lessons, became a dominant influence. When he was young, she served as teacher, coach and manager, and she enforced a strict practice regimen.Mr. Watts with Leonard Bernstein in 1963 after he performed a Liszt piano concerto with the New York Philharmonic as a last-minute substitute for Glenn Gould. Mr. Watts later credited Mr. Bernstein with handing him a career “out of thin air.”Associated PressAndré struggled to fit in at school, quarreling with teachers and classmates (he taught himself judo to deter bullies). He sometimes felt isolated, he recalled in interviews, because he identified as neither Black nor white.When he went to Florida as a teenager to perform, his manager, invoking the state’s history of discrimination against interracial couples, warned that he could be viewed suspiciously.But his mother told him that he should not blame racism for his troubles. “If someone is not nice to you,” Mr. Watts recalled her saying when he was interviewed by The Christian Science Monitor in 1982, “it doesn’t have to be automatically because of your color.”“These kinds of advice have taught me that when I’m in a complex personal situation, I don’t have to conclude it is a racial thing,” he said. “The more subtle things in interpersonal exchange are, first of all, never provable as racist anyway. So it’s a waste of time.”He later credited Mr. Bernstein with helping him gain acceptance in the classical music industry, which had long been seen as the dominion of the white and wealthy. In introducing Mr. Watts at the Young People’s Concert, Mr. Bernstein described his international heritage and said, “I love that kind of story.”In 1964, the year after his debut with Mr. Bernstein, Mr. Watts won a Grammy Award for most promising new classical recording artist. Despite his early success, he tried to remain grounded, adopting a motto, “Even this shall pass away,” taken from a poem by the 19th-century poet and abolitionist Theodore Tilton. (His mother had the phrase inscribed on a gold medallion that he wore around his neck.)He graduated in 1972 from the Peabody Institute at Johns Hopkins University in Baltimore, where he studied with the pedagogue and performer Leon Fleisher. He was already a regular on the global concert circuit by the time he graduated, playing the Liszt concerto for which he was known, as well as works by Chopin, Franck, Saint-Saëns and others, before sold-out crowds in Boston, Los Angeles, London and elsewhere.Mr. Watts in performance with the New York Philharmonic at Lincoln Center in 2005.Richard Termine for The New York TimesMr. Watts earned mixed reviews early in his career; critics said that while he had flair and confidence, he could sometimes get carried away. But they agreed that he possessed a special ability to communicate from the keyboard.“He has that kind of personal magic that makes an Event of a concert, and Philharmonic Hall had the electric feeling that occurs only when an important artist is at work,” Harold C. Schonberg of The New York Times wrote in 1970. “It cannot be taught, this mysterious transmission from stage to audience, and Mr. Watts has it in very large measure.”While Mr. Watts thrived on the stage, recording was more of a challenge; he said he was prone to clam up without an audience. And at times he suffered financial and management difficulties, including in 1992, when he was ordered by a New York State appellate court to pay Columbia Artists Management nearly $300,000 in disputed commissions.But he maintained his popularity, performing at White House state dinners, making frequent appearances on television and becoming one of classical music’s most bankable stars. His success brought new luxuries and curiosities. He grew fond of Montecristo cigars, fine wines and caviar, and he began to study Zen Buddhism.In 1987, Mr. Watts was featured in an episode of “Mister Rogers’ Neighborhood” about learning from mistakes.“When I’m feeling unhappy,” he said on the program, “going to the piano and just playing gently and listening to sounds makes everything slowly seem all right.”His collaborators described him as a musician of preternatural talent who was always looking to improve. The conductor Robert Spano said that Mr. Watts never performed a piece the same way twice, intent on finding fresh meaning each time.“Every night was a new adventure,” Mr. Spano said. “He radiated love to people and to the music, and it was unmistakable. That’s why he was so loved as a performer, because of the generosity of his music making.”He was also a role model for many Black musicians. The conductor Thomas Wilkins, a colleague of Mr. Watts’s at Indiana University, where Mr. Watts had taught since 2004, recalled him as a devoted teacher who was eager to “hand down this ferociousness about trying to become better.”“Whenever we were onstage together, there was this unspoken acknowledgment that we were in a world where a lot of people think we shouldn’t be,” said Mr. Wilkins, who is Black. “It was an affirmation.”In addition to his wife, Mr. Watts is survived by a stepson, William Dalton; a stepdaughter, Amanda Rees; and seven step-grandchildren.At the start of the pandemic in 2020, Mr. Watts, who was diagnosed with Stage 4 prostate cancer in 2016, had been planning a feat: He would play Ravel’s Piano Concerto for the Left Hand in a version that he had reworked for the right hand (his left was recovering from a nerve injury). As he practiced on his twin Yamaha pianos, he got daily inspiration from a one-legged starling that emerged outside his home in Bloomington.Ultimately, Mr. Watts was unable to perform the concerto because of health problems and the pandemic. He mostly stopped playing the piano after the concerts were canceled, instead spending time with students.His wife said that music had sustained him throughout his life, beginning with his demanding childhood and through his health struggles.“Music was how he endured and how he survived,” she said. “When he actually played, then he was happy. It just really lifted up his soul.”He described music as a sacred space in which he felt he could breathe and flourish.“Your relationship with your music is the most important thing that you have, and it is, in the sense of private and sacred, something that you need to protect,” he said before a concert in Baltimore in 2012. “The dross of everyday life is very, very powerful and very strong. So you need to protect your special relationship with your music.”Kirsten Noyes contributed research. More

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      ‘The Five Demands’ Review: Occupying a College for Racial Justice

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      In the wake of the Supreme Court’s decision on affirmative action, a documentary recalls the occupation of City College 50 years ago.Among the wave of student protests that occurred across American university campuses in the late 1960s, the student occupation of The City College of New York in April 1969 was a highly local yet pivotal act of civil disobedience. The more than 200 Black and Puerto Rican students who occupied the buildings on South Campus for two weeks did so in protest of the school’s admissions policy and the lack of diversity in its student body. At a time when 40 percent of New York City’s high school graduates were Black or Latino, the film reports, only 9 percent of City College attendees were part of those communities. “The Five Demands,” a new documentary from Greta Schiller and Andrea Weiss, returns to the campus 50 years later alongside former students, now in their late 60s and 70s, who participated in the protests.In interviews, City College alumni who were recruited through the college’s SEEK program (Search for Education, Elevation and Knowledge) recall being underprepared in their education and made to feel like tokens who didn’t belong there by their white peers. And indeed, the “five demands” central to the occupation largely revolved not only around making efforts to admit more students of color, but also to provide them with adequate support once they were enrolled — a commitment that many elite colleges and universities still struggle with to this day.In the wake of the recent Supreme Court decision that rejected affirmative action, the film feels eerily timely. Schiller and Weiss’s direction is utilitarian, cutting together talking-head interviews with montages of the occupation set to era-appropriate protest songs. But to its credit, the lack of flashiness puts the students’ struggles for racial justice front and center, and ultimately serves to highlight a less-remembered aspect of the countercultural student movement.The Five DemandsNot Rated. Running time: 1 hour 14 minutes. In theaters. More

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      ‘After Sherman’ Review: A Gullah Geechee Reckoning

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      A New York-based filmmaker wades into the deep waters of his Gullah Geechee heritage and South Carolina roots.In the elegiac documentary “After Sherman,” cameras glide along waterways, soar above marshes, contemplate churches and travel down Southern roads lined by trees, the moss hanging like braids. Under the director Jon-Sesrie Goff’s gaze, these places are sacred, even as they remain haunted by a nation’s grievous racial history.“I’m Gullah, born in exile,” says Goff, who is based in New York, describing his place among the Gullah Geechee people of South Carolina.The film focuses on Goff’s father, the Rev. Dr. Norvel Goff Sr., a descendant of formerly enslaved people who purchased land in South Carolina after emancipation. Reverend Goff, who owns property in the Lowcountry, was also the interim pastor at Emanuel African Methodist Episcopal Church in Charleston, after a self-identified white supremacist killed nine Black parishioners gathered for Bible study one evening in June 2015.While shucking oysters, son and father discuss what it means to forgive. There is nuance in Goff Sr.’s understanding of why some victims’ families extended forgiveness to the killer. There is also reasonable ire from a Charleston resident and tour guide, Alphonso Brown, who shares that although he’s a Christian, he won’t do the same.Goff Sr. is central to “After Sherman,” but the director also choreographs a poignant tango between his personal journey with his formidable father and the lives of a people and a region. Braiding interviews, animation (by Kelly Gallagher) and home movies, and using intertitles made nearly incantatory by being whispered, the film is expressionistic but never at a cost to its subjects and archival material.A quietly plaintive score by the composer Tamar-kali provides rooted resonance to this investigative and intimate work of belonging. A work that speaks to, as the director says, “a history of knowing who we are and whose we are.”After ShermanNot rated. Running time: 1 hour 28 minutes. In theaters. More