Archive of posts tagged with "academic"

June 23rd, 2015

YouTubology, Spring 2015

As you may know, I think the mini-mega-montage is the method, and I’ve been asking students to make them for a few years.

One of my biggest inspirations for assigning students to make YouTube-sourced montages is the fact that musical supercuts are already an ordinary practice, whether we’re talking about the best Nae Nae Vines or, say, all the footage of Elvis doing “Hound Dog” one can find.

In that sense — and I think this is consistent with the technomusicological enterprise — our practice is informed by digital folk culture, if you will, not simply academic theory, and our products are meant to themselves circulate as a form of online art, hopefully to some of the same communities, audiences, and individuals who serve as the subjects of our work.

Beyond that goal, YouTube montages also serve to archive some of this wonderful stuff in an age when we can’t necessarily take its permanence for granted. Along those lines, let me take the opportunity to note that my anxious critique about “Platform Politricks” I posted here five years back, was recently given new life — a new platform even!? — thanks to this recent piece by Ann Powers in which I serve as a sort of protagonist:

The advent of streaming was a game-changer for someone like Marshall, a connoisseur of older and emerging music surviving beyond mainstream. Material that once could only be found through diligent fieldwork — whether that meant connecting directly with far-flung communities or digging like crazy in record store bins or basement library stacks — was now immediately accessible, and framed by lively exchanges that often included the music-makers themselves. Streaming was changing music scholarship, as well as the day-to-day pleasures of any curious listener who could now instantly pursue a new fascination.

All that said — and you should read the rest if you have the time — I’m really writing here to share some stellar mega-montages from this spring’s technomusicology class. Without further ado, allow me to present a few favorites.

In the standout montage this semester (though I may be biased by the number of hours I spent in front of an NES), one student painstakingly assembled a collection of renditions of The Legend of Zelda “Overworld Theme” in 25 different styles! Complete with titles and framed with rare footage, this montage shows a striking, collective “nerduosity” at work in the ongoing social life of this enduring 8-bit earworm — particularly, the remarkable profusion of Brady-Bunch-style multitracked one-man-band freakouts:

Another student decided to plumb the depths of YouTube’s most popular video, “Gangnam Style” (currently at 2.3 billion views). In the process of auditioning 150 spin-offs and ultimately selecting 60 versions of the song/video to mash together, he discovered a fairly amazing thing: together, these “parodies” have 5-6 billion views, outpacing the incredibly popular original. As the student wrote–

Clearly, Gangnam Style created a platform of its own atop the YouTube platform, inspiring videographers the world over to ride the Gangnam wave to YouTube fame. But the viral genius of the video exceeded the easy-to-learn horse dance, as novel as it was. Psy unknowingly created a video framework for portraying style of any kind. Instead of Gangnam Style, it was now London Style, Klingon Style, Farmer Style; Oregon Ducks Style, Skyrim Style, Motorcycle Style, Filipino Style, Gandalf Style, the list goes on. By framing his video with the English word “Style”, Psy triggered a global video meme, powered by a viral platform. Anyone and everyone could use his common platform to spoof their culture or lampoon another.

Here’s 60 of em:

Ok, one more to call attention to, worth your consideration for its conceptual coolness. Another student decided to compose his own video montage of a Red Hot Chili Peppers song from a concert he himself attended by combining the sound-board audio that he purchased at the close of the show with 8 other concertgoers’ hand-held recordings of the performance. I’ll let him do the rest of the framing:

For my etude this week, I chose not to focus necessarily on a “viral” spread. YouTube has encouraged countless amateur recordings; there were several examples shown in class about home videos that became viral, remixed, and spread. But there are also many videos that are uploaded without the intent of going viral: many people simply upload to YouTube so that their videos can be easily shared amongst family members and friends.

I wanted to show a way that this trend, combined with music, would do sort of the opposite of a viral spread: It would actually unite and bring a community of people together. I used to upload my own videos of concerts I attended, until I realized that if I truly wanted to reflect back, there would be tons of other people uploading that same concert. So I began enjoying the concerts in the moment, and finding the recordings later. I have made several online acquaintances from finding videos filmed by complete strangers that were standing next to me, so close that you can hear me singing.

To emulate this in my etude, I gathered various recordings of the same song from the same concert: 8 different people, all unrelated, in the same arena, enjoying the same performance. I chose “Otherside” by the Red Hot Chili Peppers because I had a high quality mp3 recording of that entire night, and Otherside was the only track in the set that was under 5 minutes. I used the mp3 as an anchor for the video: the other clips still play their audio, though considerably muted.

By shifting between the different clips, these 8 strangers come together and produce a fuller view of the same event, sharing their insight and creating a bond. The result almost resembles what the band would sell as a concert dvd, all produced by amateurs with cell phones.

During the draft/workshop/revision stage, we encouraged the student to mix more of the ambient sound from each camera/smartphone into the video in order to give the audio some of the personalized texture of the video clips. The final version is quite the document:

And that’s just a sampling. If you’re looking for more, you can check out others via this playlist —

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April 6th, 2015

Technomashicology Spring 2015

My students have been hard at work in this spring’s session of Technomusicology at the Harvard Extension School (which I’ve just realized marks 10 years since I first started teaching there!), and I’m eager to share some standout projects.

We recently turned to the mashup as a media form to grapple with, thinking about the particular convergence of technologies that enabled its emergence (Napster, MP3, AcidPro) as well as the range of aesthetic approaches that mashups seem able to support.

Of course, as a technomusicological object, we also thought about how we might use the mashup to tell a specific story about musical relationships — an idea I’ve been exploring for a while under the heading of “mashup pedagogy.” Moreover, while the mashup might seem passé as a form, it’s actually an especially interesting time to study mashups based on their latest incarnation: as trial evidence!

So here are several stellar mashups made by this spring’s budding technomusicologists.

First, a mashy mini-mega-mix of nine varied renditions of the Spider Man theme!

Or perhaps you’d fancy a reflection on the theatricality of 21st century warfare in a layered mix of 7 iconic film soundtracks:

How about a musically-inspired mashup of “Short Change Hero” by The Heavy and music from Mega Man?

Or perhaps you’ve really been waiting to hear (and just never knew it) how Gloria Gaynor sounds over a thumping four-four and, alternately, how Kelly Clarkson rocks over some ol’ disco beats — a time-spanning mashup of anthemic feminism!

Ok, it’s true: what we all needed to hear was a mashy history, including commercial and amateur versions, of the genealogy connecting Nelly’s “Hot in Herre” to its go-go source, Chuck Brown’s “Bustin Loose”:

Well, that’s an edifying earful if I don’t say so myself! Here’s to my talented and dedicated students; stay tuned for some inspired, edutaining YouTube montages to follow!

Finally, if this sort of endeavor piques your curiosity and you’d like to join us on our next technomusicological journey, I’ll be offering the class next as a special, intensive 7 week session from June-August via the Harvard Summer School.

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February 20th, 2015

The Amplification of Souls (review)

Gilles Aubry’s The Amplification of Souls is a meticulously composed and conceived “audio-essay” (Aubry’s term) on Kinshasa’s charismatic churches and the broader soundscape they inhabit and inflect. I reviewed the CD, along with its 80 page booklet, in Issue 371 of The Wire (January 2015).

As usual, I am posting the final draft I sent my editor, or what I like to call the “director’s cut.” You can see the piece as it ran c/o Aubry’s website. Special thanks to David Font-Navarrete — ethnomusicolleague, friend, artist, and author of the incisive “File Under ‘Import': Musical Distortion, Exoticism, and Authenticité in Congotronics” — for helping me think aloud here.

Gilles Aubry
The Amplification of Souls
ADOCS Verlag CD+8K

As speaker hum and empty plosives congeal into a stuttered mic-check for Jesus, a slight squeal suggests the looming threat of feedback. Because so many of Kinshasa’s churches are open-air affairs, the rumble of motorcycles and automobiles accompany the ambience of a band slowly tuning up and worshippers gathering. Preachers punch through the din with bursts of noise louder than anything else, the flat lines of distortion making palpable the power of their authority. Handmade PAs hit their limits as microphones bear witness to the possession of souls and of space. And then, sudden quiet save for the faint buzz of the sound system. Speakertowers of Babel from the Heart of Darkness, respectfully recorded and remixed for headphones and museums thousands of miles away.

The jump cuts are jarring, reminding that this is no straightforward documentary. The voice of the artist, Gilles Aubry, resounds here too. The Amplification of Souls is, according to its careful and copious framing, Aubry’s “audio-essay” on Kinshasa’s religious soundscape. Congolese charismatic churches are a laudable focus given the immensity of the phenomenon and the general indifference to it in the wider world, perhaps because megachurches and prosperity gospel seem more essentially American than African. Attempting what the artist contends is “a material-based form of cultural interpretation” the work stands as a studious, self-aware approach to sonic ethnography. Aubry’s project is so steeped in reflexivity and rigorous attention to the sounds and their contexts and meanings, it clearly seeks to pre-empt perfunctory charges of appropriation. “He doesn’t even understand what we’re saying,” says a churchgoer quoted in the liner notes, “Them, the whites, they record anything.”

What constitutes understanding here is a crucial, vexing point. A dozen minutes in, the tongues begin. The glossolalia is striking in itself, alien and arresting and enjoying an undistorted sonic clarity in contrast to the punchy preachers. It also seems to mirror the varied textures of the audio-essay itself, composed of multiple sound sources created by different people with different objectives: church services and evangelical street campaigns, radio and video, cooking and football. At one point, a burst of traditional music, full of clapping and ululation, points more toward continuities than contrasts, while the appearance of local rap and meandering Hawaiian guitar suggest other Others to be heard. All the while, Aubry’s own voice emerges in the layering of samples, their stereo spatialization, and the inevitable narrative arc that emerges from his rearrangement of such disparate sonic documents.

Presented as academic sound art, The Amplification of Souls comes with an 80 page booklet including an interview with Aubry that contains the phrase “neo-colonial representation” in its subtitle. It also boasts an essay on “The Sonic Materialities of Belief” by a musicologist and cultural anthropologist which notes, among other things, that Congolese charismatic movements themselves “appropriated” the patina, and hence the power, of noise and distortion from Pentecostal missionaries. Performed previously as a sound installation and now as an ongoing set of public performances, Aubry’s remixed recordings stand at once as an impressionistic refraction of Kinshasa’s soundscape and as the material embodiment of sounds that he would like to let speak for themselves. One way that Aubry does so is to pair his collage with a 34 minute excerpt of a spiritual deliverance service that provides a great deal more context and less composerly initiative, though the profound act of framing remains. In another show of transparency, Aubry’s original recordings of the service in full have been archived online.

Even so, what makes this anything other than churchy Congotronics? Why choose Kinshasa instead of Kansas City? Or, for that matter, Berlin? Not only does the city that Aubry calls home play host to numerous charismatic churches itself, some are even Congolese. Obviously, the specific site of these recordings is crucial to their circulation as art in Europe and the US, but it is deeply ironic that, against the coolness of Kinshasa trance traditionalists like Konono No 1, Aubry must seek out possessed Christians to locate the hot exoticism Western audiences expect. How would Kinshasa’s charismatic communities receive this project? Would it sound like understanding? Should that guide the way audiences elsewhere experience it? The emphasis on sound as material culture suggests that we’re not meant to attend to the content so much as the deracinated affects of the audio. Perhaps glossolalia itself offers an answer. Does the lexical register matter when all that we’re waiting for is the outbreak of the unintelligible?

Wayne Marshall

[listen to excerpts at]

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March 12th, 2014

Summer of Technomusicology

The Summer of Love is way behind us, as is the Second Summer of Love, & perhaps the Third and Fourth. The Summer of Technomusicology, however, will soon be here!

I’m thrilled to report that I’ll be offering my favorite class to teach in the world right now, as premiered last year at Harvard U, this July-August as an intensive 7-week course at the Harvard Summer School. If you’re planning to be in town and around, it should be a good chance to make some conceptually cogent, historically situated, and, we hope, aesthetically engaging media.

Here’s a taste of what we did last year. So if that whets the appetite, you can access the syllabus and look into registering via this page:

For your browsing ease, here’s the syllabus as it presently stands; please note that this is preliminary, and items may shift between now and the summer:

MUSI S-190r: Technomusicology

Summer 2014
Instructor: Wayne Marshall
Tues/Thurs 6:30-9:30pm
4 credits
Room: TBA
Course reference number: 33209

This course uses hands-on media production to examine the interplay between music and technology. Using audio production software, we will explore new techniques for telling stories about music and media by composing a series of études, or studies in particular media forms.

Readings, discussions, and projects focus on significant forms and their histories, including soundscapes, mashups, montages, DJ-style mixes, and radio sound design. Students will develop a fluency in the history of sound studies while cultivating competencies in audio and video editing, sampling and arranging, mixing and remixing, and, in framing their projects, descriptive and poetic forms of writing.

Class sessions comprise a mix between discussions of relevant readings and audio works, software demonstrations, and in-lab project-centered work. Readings and listening/viewing selections will be available via the course website or the WWW.


1) Attendance & class participation – 25%
2) Études (6 in all) – 60%
3) Final Project – 15%

In general, études should be between 2-5 minutes, and will be due, along with a brief prose gloss and/or other forms of annotation, on the Monday of the week after each has been assigned.


Week 1 /
Intro to Technomusicology, Sound Studies, & Soundscapes

June 24-26

Sterne, Jonathan. “Hello!” In The Audible Past: Cultural Origins of Sound Reproduction, 1-31. Durham and London: Duke University Press, 2003.

Suisman, David. “The Musical Soundscape of Modernity.” In Selling Sounds: The Commercial Revolution in American Music, 240-72. Cambridge, MA: Harvard University Press, 2009.

Schafer, R. Murray. “The Music of the Environment.” In Audio Culture, ed. Christoph Cox and Daniel Warner, 29-39. New York and London: Continuum, 2004.

Gould, Glenn. “The Prospects of Recording.” In Audio Culture, ed. Christoph Cox and Daniel Warner, 115-26. New York and London: Continuum, 2004.

Feld, Steven. “A Rainforest Acoustemology.” In The Audio Culture Reader, ed. Michael Bull and Les Back, 223-240. Oxford and New York: Berg 2003.

_______. Rainforest Soundwalks (liner notes). EarthEar 1062. 2001.

Étude #1: Compose a soundscape collage from your own local recordings. Include brief description of subject, methods, and poetics.

Week 2 /
Histories & Aesthetics of Radio
July 1-3

Wu, Tim. “Radio Dreams.” In The Master Switch: The Rise and Fall of Information Empires, 33-44. New York: Alfred A. Knopf, 2010.

Marshall, Wayne. “Love That Muddy Ether: Pirate Multiculturalism and Boston’s Secret Soundscape.” Cluster Mag. December 2011.

Étude #2: Compose a radio collage, focusing on a particular dimension/station/time of the Boston/Cambridge airwaves. Include brief description of subject and methods.

Week 3 /
Mashup Poetics & the Ethics/Aesthetics of Sampling
July 8-10

Sterne, Jonathan. “The MP3 as Cultural Artifact.” New Media & Society 8:5 (2006): 825–842.

Katz, Mark. “Listening in Cyberspace.” In Capturing Sound: How Technology Has Changed Music, 158-87. Berkeley: University of California Press, 2004.

Marshall, Wayne. “Mashup Poetics as Pedagogical Practice.” In Pop-Culture Pedagogy in the Music Classroom: Teaching Tools from American Idol to YouTube, ed. Nicole Biamonte, 307-15. Lanham, MD: Scarecrow Press, 2010.

McGranahan, Liam. “‘It Goes Beyond Having a Good Beat and I Can Dance to It’: Mashup Aesthetics and Creative Process.” In Mashnography: Creativity, Consumption, and Copyright in the Mashup Community, 35-70. Ph.D. dissertation, Brown University, 2010.

Schloss, Joseph G. “Elements of Style: Aesthetics of Hip-hop Composition.” In Making Beats: The Art of Sample-Based Hip-hop, 135-168. Middleton, CT: Wesleyan University Press, 2004.

Taylor, Timothy D. “A Riddle Wrapped in a Mystery: Transnational Music Sampling and Enigma’s ‘Return to Innocence.’” In Music and Technoculture, ed. René Lysloff and Leslie C. Gay, 64-92. Middletown, CT: Wesleyan University Press, 2003.

Étude #3: Make a mashup using 2 (or more) related recordings. Include notes discussing thematic and/or musical linkages (i.e., poetics).

Week 4 /
Video Montage in the Age of YouTube
July 15-17

Gillespie, Tarleton. “The Politics of ‘Platforms.’” New Media & Society 12:3 (May 2010): 347-364.

Tagg, Philip. “The Milksap Montage”,
“Harvest Song from Bulgaria”,

Marshall, Wayne. “The Montage Is the Method”
“Megamontage Is the Method”
“Bump Con Choque”

Étude #4: Create a video montage that illustrates a particular story of musical circulation and/or relationship.

Week 5 /
DJ-style Mixing & the Mini-Mega-Mix
July 22-24

Katz, Mark. “Mix and Scratch—The Turntable Becomes a Musical Instrument: 1975-1978.” In Groove Music: The Art and Culture of the Hip-hop DJ, 43-69. Oxford and New York: Oxford University Press, 2012.

Fikentscher, Kai. “‘There’s Not a Problem I Can’t Fix, ‘Cause I Can Do It in the Mix’: On the Performative Technology of 12-Inch Vinyl.” In Music and Technoculture, ed. René Lysloff and Leslie C. Gay, 290-315. Middletown, CT: Wesleyan University Press, 2003.

Étude #5: Produce a brief DJ-style mix guided by some logic of musical, cultural, and/or historical connection between the recordings involved. Make efforts to use blends, cuts, and other edits strategically. Include notes explaining aesthetic choices and narrative (i.e., poetics).

Week 6 /
APIs & Algorithmic Remixes
July 29-31

Seaver, Nick. “On Reverse Engineering: Looking for the cultural work of engineers.” Anthropology and Algorithms (

Lamere, Paul. “Where’s the Pow?” Music Machinery.

The Echo Nest Lab

Echo Nest Remix

Étude #6: Create a remix of a music video using commands and features made available by the Echo Nest’s API.

Week 7 /
Sound Design & Final Projects
Aug 5-7

Mitchell, Jonathan. “Using Music.” Transom.

Mitchell, Jonathan. “Sound Design from Hell.” Third Coast Library.

Rosenthal, Rob and Kathy Tu. “The Fighter Pilot.” How Sound.

Final project: Using the contemporary techniques of radio sound design, put together a brief tour of your études from the semester, highlighting whichever projects you choose and, when possible, making linkages to the readings and themes we’ve discussed.

Final Projects Due: August 8


Here are our collected works, in progress:


January 24th, 2014

Groovin’ on Groove Music

Appended below is the “director’s cut” (or unabridged author’s version) of a book review I wrote almost a year ago, which will soon finally see the light of day in the Journal of Popular Music Studies. The book is Mark Katz’s Groove Music, and I say enough below that I needn’t say more here, but as you’ll see, my review is quite supportive. If you’re interested in the history of the DJ, or hip-hop, or just good music writing and scholarship, I highly recommend you check this one out.

Bonus beats: here’s an interview Katz did with/for the IASPM blog last year.

ps — here are the proofs if you like PDFs, but do see below for the full monty!

Groove Music: The Art and Culture of the Hip-Hop DJ by Mark Katz
Oxford University Press, 2012, 336 pages, ISBN: 9780195331127

With Groove Music, Mark Katz has written a definitive history of the hip-hop DJ, filling a conspicuous void in the hip-hop literature while contributing more broadly to studies of music technologies—or perhaps better, to our understanding of how people make technologies musical. For Katz, the transformation of the turntable from a mere playback machine to a remarkably flexible and responsive control device—a musical instrument, no less—stands as “the signal contribution of the hip-hop DJ to modern musical culture” (5). This is quite a claim, but Katz represents, as hip-hop parlance would have it, offering historical, ethnographic, and analytical perspectives on hip-hop DJing, from roots to offshoots, with an unprecedented degree of thoroughness and attention to what matters to practitioners and audiences.

Like Joe Schloss’s authoritative works on beat-making and b-boying, Making Beats (2004) and Foundation (2009), which Groove Music should now sit alongside on shelves and syllabi, this is a lucid and deeply grounded work on a pillar of hip-hop practice and artistry informed by dozens of interviews, years of participant-observation, and deft close readings of live performances, canonical recordings, and oral histories. Groove Music fleshes out the growing (if still lagging) musicological literature on the DJ (Fikentscher 2000, Lawrence 2003, Butler 2006) by shifting focus from the relatively suave mixing of disco, house, and techno DJs to the more explicit performativity of hip-hop DJs, as embodied most audibly by the scratch—or zigga zigga as Katz sometimes glosses it.

To his credit, even while engaged in important acts of translation for his primary reading public (i.e., colleagues and students), Katz sets out to write the book that hip-hop DJs themselves would want to read. As such he commits himself to a chronological and narrative approach, and to a down-to-earth and occasionally playful prose style, peppering the text with such useful terms as “badassery” (168). The book is all the better for this approach, addressing the wider publics that these stories deserve to reach.

The rhythmically stuttered introduction of “DJ Premier in Deep Concentration” (1989), a hallmark production of the hip-hop DJ as hands-on artist—Here’s a little story that must be told—serves as an unremarked but undergirding imperative. While DJs such as Premier have been telling the story themselves and various works in the hip-hop literature address the subject in some detail (Chang 2005, Fricke & Ahearn 2002), no single text prior to Katz has sought to synthesize an overarching story of hip-hop DJing from its beginnings in 1973 to the present. Moreover, with the literature so focused on the foundational work of hip-hop’s hallowed trinity (Kool Herc, Afrika Bambaataa, Grandmaster Flash), little attention has been paid to the changing aesthetics and contexts of the hip-hop DJ in the decades since the form’s origins in the Bronx, especially how scratching has moved in and out of the spotlight in hip-hop and more broadly in American and global popular culture.

Throughout the text, Katz touches on numerous signposts, among them: the crucial feedback loop with dancers (14-16); influences from funk, reggae, and salsa (23-32); hip-hop’s ties to disco, however disputed (32-5); the urban context of the Bronx (35-42); the world of DJ-producers (121); the Bay Area’s Filipino DJ scene, dominant in the world of turntablism (145-7); the rise of mix-and-scratch academies (230) and virtual video games like DJ Hero (237). But it is Katz’s clear periodization of hip-hop DJ history, always grounded in ethnographic analysis of the political economy, material culture, and aesthetics of the enterprise, which emerges as the key contribution of the book.

Most crucially, in chapter 2, “Mix and Scratch,” Katz details the development of the turntable as a musical instrument, focusing on the mechanical and stylistic innovations by the likes of Grandmaster Flash and GrandWizzard Theodore (generally credited with inventing the rhythmic scratch). A centerpiece of Katz’s argument is his close reading of Flash’s seminal seven minute showcase, “The Adventures Grandmaster Flash on the Wheels of Steel” (1982), elaborating the techniques and effects, technologies and repertories involved in the performance. Grandmaster D.ST’s standout scratching on Herbie Hancock’s “Rockit” (1983) also serves as a key text in the popularization and reimagination of the turntable as instrument. Katz’s simple but profound point is that these DJs took a technology of sound reproduction and used it for “real-time manipulation” of sound (62). This story of transformation finally comes full circle toward the end of the book when Katz examines the rise of digital vinyl (e.g., the Serato or Traktor systems), which embodies the utter shift of the vinyl record from a storage medium to a control surface.

Other chapters divide up the history of the hip-hop DJ according to the strange and sometimes circuitous paths the tradition has taken. Chapter 3, “Out of the Bronx and into the Shadows,” addresses the question of how hip-hop, despite its beginnings as a DJ-driven phenomenon, would soon enough be synonymous with rap. According to Katz, the rise of the MC and concomitant decline of DJ, relegated to back-up band or, by the late 1980s, even replaced by DAT machines, actually served in its way to make room for new forms of hip-hop DJing. Despite the DJ’s recession during hip-hop’s commercial and cultural ascent, where other hip-hop chronicles tend to depart and leave DJs in the shadows, Katz remains stalwart in his focus, turning to the expansions of DJ practice in chapter 4, both in terms of scratch technique (and Philadelphia’s specific contribution: the “transformer”), as well as the art of beat-juggling. Katz carefully describes new techniques as they develop, putting them into aesthetic, functional, and socio-cultural context, noting the emergence of new contexts for DJ practice, particularly the rise of the competition circuit. Indeed, chapter 6 is entirely devoted to the forms, rituals, tools, and techniques of the DJ battle, judiciously examining points of aesthetic conflict and consensus.

Given Katz’s abiding concern with the instrumentalization of the turntable, the advent of turntablism in 1990s is an obvious watershed, and chapter 5 explores this practically autonomous and increasingly abstracted realm of hip-hop DJ practice. Katz explores the symbiosis between turntable, needle, and crossfader design, noting that while initially many of these features were ad-hoc innovations on the part of tinker-DJs and their “vernacular technological creativity,” by the mid-1990s manufacturers were taking notice and incorporating them into their products. Here, as elsewhere, we’re treated to some sharp material culture analysis: new mixers and crossfaders enabled innovative new techniques such as the “crab scratch” where technical limits had previously made them impossible.

In chapter 7, Katz turns to the new ubiquity and legitimacy that scratching enjoyed between 1996-2002, not in hip-hop itself, notably, but in “almost every corner of popular music” (182): pop, rock, jazz, electronic music, and even the classical world. The scratch comes to mean any manner of things in a wide variety of contexts: “With the mainstreaming of hip-hop, signifiers started to float freely” (180). This creates further room for experimentation, giving rise to the “cult favorites” the DJ albums made by the likes of DJ Shadow, Qbert, and Kid Koala, rich and remarkable works to which Katz devotes some overdue analysis.

The question of “Falling Barriers” in chapter 8 reads as a fitting coda, bringing the story of the turntable’s instrumentalization back to its beginnings in important if unexpected ways. Contrasting the rejection of CDJs with the embrace of “digital vinyl systems” allows Katz to make an insightful point about vinyl’s place in hip-hop aesthetics as “precious,” “authentic,” “elemental,” and “fundamental” (218). Vinyl’s tenacity as a control surface not only speaks to these values, grounded in decades-old practice, but to the ontology of the turntable as instrument: a seemingly sudden crossfade that makes total sense in retrospect.

Notably, rather than a CD insert (which would have been an enormous tangle of licensing permissions), Oxford University Press offers a useful companion website full of media referenced in the text. These may be mostly links to YouTube videos, leaving their stability in question, but it’s a rich resource all the same, especially if readers use it soon, before the inevitable link degradation.

Groove Music represents a strong monographic extension of Katz’s previous work in Capturing Sound (2004) and the recent anthology he co-edited with Tim Taylor and Tony Grajeda, Music, Sound, and Technology in America (2012). All of these works are animated by a concern with registering the plasticity of sound technologies, or how people find their own creative uses for such things. In the history of sound recording and reproduction, there may be no more spectacular example than the advent of performative hip-hop DJing, and Katz has given the tradition a fitting monument. The specter of legitimation may yet haunt the hip-hop literature, but efforts such as Groove Music help to push beyond such entrenchments precisely by taking the subject so seriously that no hint of novelty or condescension corrupts it.

Works Cited

Butler, Mark. Unlocking the Groove: Rhythm, Meter, and Musical Design in Electronic Music. Bloomington and Indianapolis: Indiana University Press, 2006.

Chang, Jeff. Can’t Stop, Won’t Stop: A History of the Hip-Hop Generation. New York: Picador, 2005.

Fikentscher, Kai. “You Better Work!”: Underground Dance Music in New York City. Hanover, NH: Wesleyan University Press, 2000.

Fricke, Jim and Charlie Ahearn. Yes Yes Y’all: The Experience Music Project Oral History of Hip-Hop’s First Decade. New York: Da Capo, 2002.

Katz, Mark. Capturing Sound: How Technology Has Changed Music. Berkeley, CA: University of California Press, 2004.

Lawrence, Tim. Love Saves the Day: A History of American Dance Music Culture, 1970-1979. Durham, NC and London: Duke University Press, 2003.

Schloss, Joseph. Making Beats: The Art of Sample-Based Hip-Hop. Middletown, CT: Wesleyan University Press, 2004.

_______. Foundation: B-Boys, B-Girls, and Hip-Hop Culture in New York. New York: Oxford University Press, 2009.

Taylor, Timothy, Mark Katz, and Tony Grajeda, eds. Music, Sound, and Technology in America: A Documentary History of Early Phonograph, Cinema, and Radio. Durham, NC and London: Duke University Press, 2012.

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January 12th, 2014

Megamontage Is the Method: Mozart to K-Pop

an utterly awesome eight-year-old diva, via YouTube

This past week I’ve whipped up another couple YouTube montages in the vein of Gasodoble, Bump con Choque, and my students’ projects in last year’s technomusicology class. Unlike my previous efforts, which not too surprisingly involve reggaeton, these new mega-montages engage repertories that I don’t generally mess with: opera and K-pop.

The dear colleagues I have to blame for these excursions are two Berklee faculty, Isaiah Jackson and DJ Hatfield. I’m collaborating with them, as well as with Lori Landay (who has posted her own video here) and Darcie Nicole, to explore the possibilities for using YouTube in the classroom, as well as in our efforts as scholars — and as artists.

We’re giving a collective presentation at Berklee tomorrow morning as part of the college’s annual BTOT event (Berklee Teachers on Teaching), and I’m grateful to Isaiah — an ol’ friend, an acclaimed conductor, and a consummate gentleman — and the others for letting me interlope and help guide the discussion.

In a nutshell, or an abstract, here’s how we’re framing the thing —

We are all familiar with YouTube as an endless archive of weird, ordinary, awesome, and awful performances, but suppose we approach YouTube itself as a creative teaching resource. Since we can now remix video as easily as audio, YouTube performances can be edited into montages that 1) tell vivid stories about contemporary music culture; 2) stand as artworks in their own rights; and 3) supply valuable insights to students seeking to understand the role of social media. This session will explore the ways in which everyday audio/video software and global publishing sites now render visible and audible a staggering variety of musical performances. Participants will learn how they can harness new tools for examining the state of musical arts.

Of course, I have my own favorite examples in this regard, from Kutiman’s collages to the works that I and my students have cooked up, but I was excited to partner with other faculty, with their own realms of expertise, to see how the technique of using montage to represent a song or dance’s social life, as made visible by YouTube, might play out in other musical and cultural domains.


The first (mega)montage I’d like to share reveals the remarkably sustained “virality” (i.e., the ability to find new hosts) of a tune composed more than 200 years ago. Isaiah suggested that I take on Mozart’s well-worn soprano aria, “Queen of the Night,” as the sort of musical text so resonant that surely a staggering number and variety of performances would reside on YouTube.

Sure enough, Isaiah picked out (and annotated!) about 30 instances for me to consider, a small selection all told, but a fine cross-section of contexts, modes of performance / reception, and arrangements. Notably, one of these selections, which I didn’t actually use, was itself a mega-montage of some 40 different renditions. (In that regard, it’s worth noting that the amateur montage is something of a native YouTube genre in its own right, though as Lori will explain tomorrow, as a cultural form “Soviet” montage has been ascendent for some time.)

I’ve been chatting with Isaiah about what has emerged from this exercise, asking how a text so, well, old could continue to enjoy so lively a social life — only glimpses of which are revealed by trawling YouTube — even into the media-suffused 21st century. And despite clearly calling for a certain virtuosity (which some deliver and some do not), one significant detail that Isaiah noted about the story behind this favorite aria from The Magic Flute is that it was composed precisely to inspire such a desire to sing along (or hum or whistle). Apparently, Mozart’s friend Emanuel Schikaneder, who wrote the libretto and played the role of Papageno in the production’s first run, encouraged him to make the aria short and punchy, the sort of thing that would be popular at “the Lodge,” as Isaiah put it (they were both Freemasons). In this sense, Mozart’s aria might be thought of as a proto pop song, written to be short and catchy and popular. It sure looks and sounds that way according to YouTube.

To my eyes and ears, the montage, which aside from a slightly extended coloratura section essentially sticks to the original (brief) length of the composition, vividly reveals how the aria spans professional and amateur contexts, gender and age, virtuosity and cringeworthiness, various modes of reception (e.g., note which examples contain applause), drama and humor, private and public settings — the sort of versatility that helps to secure a certain longevity. Despite pre-dating “participant culture” theory by a few centuries, surely this is a spreadable song for the ages!


The other montage I worked up may be more familiar in some ways, if you keep up with YouTubey dance memes, but I find it no less interesting or revealing when it comes to grappling with YouTube and what it shows us about music culture in the contemporary moment. DJ Hatfield’s central text is a song — and, crucially, accompanying dance — called “Sorry Sorry,” performed by the popular K-pop “boy band” Super Junior. (And yes, there are already other fan-produced montages of it floating around.) Like lots of other popular song+dance routines (e.g., Crank Dat), one can search for “Sorry Sorry” on YouTube and discover a plethora of examples, from solo routines at home to large numbers performing their mastery of the popular steps in public.

Pointing me to just over 20 examples — again, a small slice of what’s up — DJ led me down a K-pop rabbithole, wherein I found residing alongside each other a marvelous variety of instances: slick commercial productions from Korea and ambitious spoofs from Mexico, goofy karaoke sessions, dead serious tutorials, all manner of home- and school-based versions, breathless TV broadcasts, anime remixes, toy robots, and of course, Filipino prisoners. (You just haven’t made it as a dance meme if the CPDRC hasn’t immortalized the choreography in all their orange splendor.) You can even see the choreographers of the dance, two guys from Los Angeles, strutting their stuff in their own darkened dance studio version. It’s really quite a rich set of instantiations, raising on old question for me: what’s the text and what’s the paratext? (EL QUÉ?!). Take a look yourself —

One genre that I couldn’t resist including here, and which may also deserve the status of “YouTube native,” is the K-pop reaction video. Apparently, watching people watching people on YouTube on YouTube is a thing. Special thanks to longtime W&W interlocutor Alexis Stephens, aka @pm_jawn, for bringing this phenomenon, which really deserves a post or two of its own, to my attention. The K-pop reaction video gave me a way to frame the whole montage that was just too meta to resist.

What makes the example especially interesting to DJ — and notably what doesn’t show up as much on YouTube as the dance routine per se — is that, back in 2009 or so, the particular hand-rubbing gesture for “Sorry Sorry” entered the greater gestural lexicon. People would do that hand-rub gesture anytime they apologized! Such quotidian moments don’t show up especially well on YouTube, but one other interesting example of the dance’s “migration” connects to DJ’s work on music in Taiwan. As you’ll see at the end of the montage, a Taiwanese artist named Suming incorporates the gesture into a video for his song “Kapah” that mashes up a variety of traditional and popular Taiwanese (and other) gestures and references.

There’s a great deal to be teased out here, obviously, and it’s our collective hope to do some of that tomorrow morning while also gesturing (sorry sorry) to other possibilities and uses of YouTube, whether we’re thinking (or singing or dancing) as scholars, teachers, artists, choreographers, or toy robots.

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October 2nd, 2013

Raggamuffin Hip-Hop Mega-Post!

illustration by Patrick Kyle for Cluster Mag

I’m very happy to share some new work that involves quite a bit of collaboration: two articles and a truly epic mega-mix devoted to the rich, ruff-and-ready sound of raggamuffin hip-hop — aka, dancehall-derived flows over breakbeat-based beats (ca. 1987-94). It’s a distinctive and special repertory, near & dear to me and my co-curator, Pacey Foster, and as longtime readers of W&W will discern, it’s a sound that emerges directly from the circumstances I examine in my dissertation.

It was my dissertation, in fact, which led to this latest article over at Cluster Mag, a contribution to their new Party issue (launching in full next week). This summer’s spate of reggae-laced hip-hop tracks led Cluster editor Max Pearl to ask if I could bring some context to the phenomenon, and I was more than happy to oblige. You can find it here:

     >> Wayne Marshall, “When Reggae Roamed the Earth.” Cluster Mag, Issue 4, Oct 2013.

While the Cluster piece includes a theorization and historicization of hip-hop and reggae as quintessential party musics, I was especially happy to delve into raggamuffin hip-hop as a particular, peculiar, and powerful example of the two genre’s longstanding interplay.

Pace and I have been geeking out over these records since we met a decade ago, and we were scheming on a raggamuffin hip-hop megamix well before we even had an outlet for it. Pace’s collection goes deeeeep, especially when it comes to Boston rap rarities and party-break white labels, and of course my “dissertation archive” (as I like to call my CD and MP3 collection) helped to flesh things out.

One other exciting part of this collaboration is that we’ve arranged to simultaneously publish a piece on the mixtape per se (and less on the social history and party theory) over at the blog of IASPM-US, which issued an admirable “call for mixtapes” earlier this year, and cross-posted at Ethnomusicology Review‘s Sounding Board. For that piece, we’ve labored to discuss why we believe so strongly in the DJ mix as a form of sound scholarship. Since Pace and I both wear academic hats as well as DJ caps, we’re eager to share this work with an academic readership in addition to the hip, whipsmart Cluster massive and, not least, to all of you, dear readers of W&W DOT COM:

     >> Wayne Marshall & Pacey Foster, “Hearing Raggamuffin Hip-hop: Musical Records as Historical Record.” IASPM-US / Ethnomusicology Review, Oct 2013.

So, please go read the pieces, spread the links around, tweet and comment up a storm, and, of course, don’t neglect our 94 minute, 48 track mega-mix! And make some time for it — if you don’t get all the way to the end, you’ll miss some jaw-dropping raggamuffin rap c/o Slick Rick the Ruler, who despite his Jamaican heritage seems to have gone-in on the patois-patter but this one precious time. Here it is —

     >> Pace & Wayne’s Raggamuffin Hip-Hop Mega-Mix [MP3] (94min, 320k, 225mb)

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May 22nd, 2013

Panel People, Can Y’all Get Funky?

For anyone who missed our panel last week and would like to check out our conversation, I’m happy to report that it’s been archived here. But here’s an embed for your viewing ease —

Video streaming by Ustream

Thanks again to my eloquent interlocutors, all of whom had colorful stories & trenchant perspectives to share, and to the Together panel people — especially Sara Skolnik and Ethan Kiermaier — for making it happen. And thx to everyone who attended the panel, tuned in, and/or wish to help continue the convo.

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May 1st, 2013

YouTubes in Cross-Cultural Perspective

Today is the final meeting of my last class at Harvard this year — and possibly my final class as a college-level instructor, but we’ll save that discussion for another day. For now, I’ll leave you with a few playlists I created in order to have some examples a click on during class.

In short, this was the one class this year that I didn’t completely make up myself. Music 97c (“Music in Cross-Cultural Perspective”) is a long-running requirement for Music concentrators here. Essentially an introduction to ethnomusicology — theories, methods, and repertories — it departs from standard “World Music” courses by eschewing the survey/smorgasbord and instead focusing on just a few geographical areas in some depth. I designed my own syllabus from scratch, of course, and perhaps unsurprisingly the emphasis largely fell on the Caribbean, North America, and Afrodiasporic matters. We did, however, also include units on Turkish and Balinese/Indonesian music. You can see the whole syllabus here, if you like.

Or you can just edutain yourself by perusing these playlists–

Rumba to Timba:

Danza to Bomba:

Música Quisqeuya:

Ragtime to Swing:



February 27th, 2013

Friday in NYC: New School to Old School

I’m happy to announce that I’m headed to the Big Apple this Friday for a couple awesome engagements.

First, at midday on Friday (12:10-2:50, to be precise), I’ll be guesting in ethnomusicolleague Ben Tausig’s class at the New School this semester, MP3: A Global Perspective. Our topic on Friday will be the history of filesharing, which I’ve weighed in on here and there. If you’re not aware, Ben is pretty cool. When not teaching about MP3s or designing crossword puzzles, he works on sound in Bangkok.

The class is open to whatever lil public it might address! Come find us at 66 west 12th street, room 002.

Later that night (much later — like, 10pm-4am) I’ll be tag-teaming the decks with another dear colleague (and, as it happens, recent New School grad), Chief Boima, at Bembe in Brooklyn. Extending the family affair, Brooklyn Shanti (who has a new EP out on Dutty Artz) will be playing host. Should be hot like toast.


Consider it another mode of file-sharing (esp since Boima uses Serato and I Ableton), but with particular and powerful attributes: realtime, face-to-face, only in that moment and space, quite #rare and #based.

Plus, it’s Boima’s birthday, so trust vibes will be nice. We’ll be keeping things rootsy for the most part, a bit more old school than new, but these traditions are very modern traditions and the lines get plenty blurred (especially by remixes). Boima offers the following track as a “sonic preview”; for my part, I might have to dig into some of the deeeeep repertories I’ve been teaching about over the last couple weeks.

It’s always a treat to play in the city that never sleeps. Lookin fwd to seeing some ol New York frens — and maybe making new ones.


February 5th, 2013

Africa Remix

This Friday, February 8, Harvard’s “African Musics Abroad” seminar will stage a one day conference called “Africa Remix” with an aim to

probe the global circulation of African musics in the late twentieth and early twenty-first centuries, featuring presentations by major producers of African sound recordings, discussions with presenters of African musical performances live and mediated, and insights from and a performance by musicians who are themselves engaged in the process of remixing African music worldwide.

While African musics have been traveling (and transformed) for centuries, not least via the slave trade, the conference will focus on more recent musical movements and mixtures — namely those that have followed in the wake of the era of African independence beginning around 1960. According to the organizers:

The increased physical mobility of many African musicians has been amplified by an active recording industry. The global circulation of African musics has opened a space that accommodates both dialogue and dispute, one that has both reshaped musics from the continent and transformed musical creativity and performance internationally. Issues include questions of who is representing African music, the ethics of “musical borrowing,” and the economic dimensions of remixing practices for African musicians who are the sources of circulated musical materials.

The bulk of the day will be devoted to three panel sessions bringing together producers, practitioners, and scholars — “Producing Global Sounds,” “Shaping Local Reception,” and “Collaboration or Appropriation?” — and I’m happy to report that I’ll be chairing the third one, a conversation around a well-worn debate but, hopefully, offering some fresh angles thanks to the rich ethnographic and interpretive work the panelists will draw on in their presentations (which will range from roots reggae in Israel to Malian dance in diaspora to, possibly, Die Antwoord, though I have yet to confirm that last one).

The keynote speaker is Francis Falceto of Buda Musique in Paris, who will explore the conference theme through a discussion of his renowned Éthiopiques series, which to date has issued twenty-seven albums from the century-long history of Ethiopian sound recordings.

Rounding things out at the end of the day, there will be a free concert by Boston’s breakout Ethio-jazz group, Debo Band, following a conversation between bandleader (and erstwhile ethno student here) Danny Mekonnen and Prof. Kay Shelemay.

Actually, for those who are interested in really rounding things out, the perfect nightcap will involve following me & Chief Boima over to the Good Life, where he’ll join King Louie from Texas’s Peligrosa crew, Boston’s/Austin’s own Swelta (#FEELINGS), and resident DJs Riobamba & Oxycontinental for a very special edition of Picó Picante. After a long day of thinking and talking, actually embodying some “Africa Remix” vibes will be a welcome culmination & break, and these are the DJs to take you there —

Should be quite a day (& night). Here’s the full program:

Africa Remix:
Producing and Presenting African Musics Abroad

Friday, February 8, 2013
Thompson Room, Barker Center / Lowell Hall

Mahindra Humanities Center Seminar Conference
Organized by “African Musics Abroad”


8:30 am, Thompson Room, Barker Center

Welcome, 8:30 am
Homi K. Bhabha, Mahindra Humanities Center at Harvard

Producing Global Sounds, 9:00 am
Chief Boima, “Africa is a Country”
José da Silva, LUSAFRICA
Ben Herson, Nomadic Wax
Chair: Patricia J. Tang, MIT

Shaping Local Reception, 11:00 am
Maure Aronson, World Music/CRASHarts
Jacob Edgar, Cumbancha
Banning Eyre, Afropop Worldwide
Russ Gershon, Either/Orchestra
Chair: Carla D. Martin, Harvard University

Collaboration or Appropriation?: Issues in Remixing African Styles, 2:00 pm
Sarah Hankins, Harvard University
Sharon Kivenko, Harvard University
Warrick Moses, Harvard University
Chair: Wayne Marshall, Harvard University

Keynote Address, 4:00 pm
Francis Falceto, Freelance editor and author
“éthiopiques vs. ethioSonic: Sense and Nonsense in Musical Globalization”
Chair: Kay K. Shelemay, Harvard University

8:00 pm, Lowell Hall

Discussion: Remixing Ethiopian Music
Danny Mekonnen, Debo Band
Chair: Kay K. Shelemay, Harvard University

Concert by Debo Band

Concert is free, but tickets are required. Free tickets available at Harvard Box Office (617-496-2222).

Cosponsored with the Department of Music, Provostial Fund for the Arts and Humanities, Department of African and African American Studies, W.E.B. Du Bois Institute for African and African American Research, and the Office for the Arts at Harvard.

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I'm a techno-musicologist, internet annotator, imagined community organizer.

I left my <3 in the digital global, but I reside in Cambridge, MA, where I'm from.

I represent like that.

wayne at wayneandwax dot com


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