The Composers' Collective, founded by leftist composers in 1932 New York City, sought to create proletarian music that avoided the "bourgeois" traditions of the past and functioned as a vehicle to engage Americans in political dialogue. The Collective aimed to understand how the modern composer became isolated from his public, and discussions on the relationship between music and society pervade the radical writings of Marc Blitzstein, Charles Seeger, and Elie Siegmeister, three of the organization's most vocal members. This new proletarian music juxtaposed revolutionary text with avant-garde musical idioms that were incorporated in increasingly greater quantities; thus, composers progressively acclimated the listener to the dissonance of modern music, a distinctive sound that the Collective hoped would become associated with revolutionary ideals. The mass songs of the two Workers' Song Books published by the Collective, illustrate the transitional phase of the musical implementation of their ideology. In contrast, a case study of the song "Chinaman! Laundryman!" by Ruth Crawford Seeger, a fringe member of the Collective, suggests that this song belongs within the final stage of proletarian music, where the text and highly modernist music seamlessly interact to create what Charles Seeger called an "art-product of the highest type."

When Czech composer Bedřich Smetana's opera The Bartered Bride received its American premiere at the Metropolitan Opera in February 1909, New York music critics published positive reviews which displayed a great fascination with the many "Bohemian" aspects of the production. However, certain comments or language used by some critics indicate that American opinions of the Czech people were less than positive. After Czechs began immigrating to America en masse in 1848, already-established American citizens developed skewed cultural perceptions of the Czech people, established negative stereotypes, and propagated their opinions in various forms of press throughout the nation. Despite a general dislike of the Czechs, reviewers revered The Bartered Bride and praised its many authentic "Bohemian" qualities. This research explores the idea of a paradoxical cultural phenomenon in which the prejudice against Czech people did not fully cross over into the musical sphere. Instead, appreciation for Czech music and musicians may have trumped any such negative opinions and authentic Czech productions such as The Bartered Bride may have been considered a novelty in the eyes of early twentieth-century New Yorkers.