Archive of posts tagged with "soundscape"
February 20th, 2015
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 Authenticit√© in Congotronics” — for helping me think aloud here.
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 ‚Äúaudio-essay‚ÄĚ 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 ‚Äúa material-based form of cultural interpretation‚ÄĚ 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. ‚ÄúHe doesn‚Äôt even understand what we‚Äôre saying,‚ÄĚ says a churchgoer quoted in the liner notes, ‚ÄúThem, the whites, they record anything.‚ÄĚ
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 ‚Äúneo-colonial representation‚ÄĚ in its subtitle. It also boasts an essay on ‚ÄúThe Sonic Materialities of Belief‚ÄĚ by a musicologist and cultural anthropologist which notes, among other things, that Congolese charismatic movements themselves ‚Äúappropriated‚ÄĚ 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?
[listen to excerpts at earpolitics.net]
July 23rd, 2014
It’s been *crickets* here on the blog for a while, and the main reason is that I’ve been spending more time behind a tractor and less in front of a laptop. And loving it.
I don’t spend very much time on the tractor, actually, because the work I do at Belmont Acres, a 5 acre farm 5 minutes from my house, is always a varied mix of seeding, weeding, transplanting, watering, harvesting, and other forms of ongoing and ad-hoc maintenance. I’ve learned tons about farming in the process, and spending so much time doing physical work, outdoors, with simpatico people, all the while attending and responding to the forces of nature — and gnoshing on fresh vegetables — has made me substantially healthier and happier. I’m pretty sure humans were made to do the kinds of work that farming involves. In its way, agriculture simply seems like a particular (sedentary) approach to hunting and gathering.
But I’m sorry for the silence in this space, especially since I have continued to publish things about music that may be of interest here — and to teach my favorite class in the world, Technomusicology. And I intend to share a bunch of that stuff here very soon. (Famous last words, I know. Also: the sorriest sort of blog post is the apology for not blogging, so enough already.)
A bit more about Belmont Acres: the farm is run by a lovely family who live down the road, and the farmer, Mike, has turned the operation at this long-farmed plot of land — allegedly since the 17th century, though you wouldn’t know it by the rock load — from an oldschool corn-stand into a place that grows a great variety of vegetables without the use of pesticides or other “conventional” farming methods. (Belmont Acres is not certified organic, but our growing practices are concerned with sustainable, food-web-friendly agriculture.)
Last year, Mike and crew grew over 120 varieties of vegetables, and this year we’re on par for a similar showing. (And people say the farm looks as good as it ever has. You can judge for yourself.) This week alone you’ll find the following at the stand: beets, bib lettuce, new potatoes, fingerling potatoes, broccoli, cucumbers, zucchini, artichokes (!), green peppers, green beans, faro and caraflex cabbage, garlic, scallions, sage, parsley, oregano, chard, and Tuscano kale. (For those who are local, you should come check the place out, pick up some of the freshest food you’ll find in the vicinity, and say hi. The stand is open Tues 3-6pm, Fri 2-5, & Sat 1-5, and we’re located just across Blanchard Road from Fresh Pond.) They even let me indulge my enthusiasm for abundant, delicious “weeds” like purslane, which has now appeared in shares as well as on the stand.
Though I haven’t written much about it on this blog, I think that supporting small-scale, sustainable agriculture like that practiced at Belmont Acres is one of the most important ways of nourishing our food system and our families and communities, and I’m just delighted to be so directly involved, getting my hands dirty in a way that feels so wholesome. I haven’t blogged much about it — or anything, recently — but I hope to find the time to share a lot more from this new realm of fascination and commitment. I suspect some of you may see a kinship between my work on music ecologies and my interest in food webs.
To whet appetites, or at least give a glimpse, allow me to present a convergence of sorts — a farmey soundscape I cooked up last month as a brief demo for my class. It’s not an accomplished work, or even a finished one, but it does offer a sense of the sights and sounds of the place (the smells I’ll have to leave to your imagination):
belmontacrescape from wayneandwax on Vimeo.
March 12th, 2014
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
Instructor: Wayne Marshall
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 √©tudes, 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.
ASSIGNMENTS / GRADING
1) Attendance & class participation – 25%
2) √Čtudes (6 in all) – 60%
3) Final Project – 15%
In general, √©tudes 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
Sterne, Jonathan. ‚ÄúHello!‚ÄĚ In The Audible Past: Cultural Origins of Sound Reproduction, 1-31. Durham and London: Duke University Press, 2003.
Suisman, David. ‚ÄúThe Musical Soundscape of Modernity.‚ÄĚ In Selling Sounds: The Commercial Revolution in American Music, 240-72. Cambridge, MA: Harvard University Press, 2009.
Schafer, R. Murray. ‚ÄúThe Music of the Environment.‚ÄĚ In Audio Culture, ed. Christoph Cox and Daniel Warner, 29-39. New York and London: Continuum, 2004.
Gould, Glenn. ‚ÄúThe Prospects of Recording.‚ÄĚ In Audio Culture, ed. Christoph Cox and Daniel Warner, 115-26. New York and London: Continuum, 2004.
Feld, Steven. ‚ÄúA Rainforest Acoustemology.‚ÄĚ 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.
√Čtude #1: Compose a soundscape collage from your own local recordings. Include brief description of subject, methods, and poetics.
Week 2 /
Histories & Aesthetics of Radio
Wu, Tim. ‚ÄúRadio Dreams.‚ÄĚ In The Master Switch: The Rise and Fall of Information Empires, 33-44. New York: Alfred A. Knopf, 2010.
Marshall, Wayne. ‚ÄúLove That Muddy Ether: Pirate Multiculturalism and Boston‚Äôs Secret Soundscape.‚ÄĚ Cluster Mag. December 2011.
√Čtude #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
Sterne, Jonathan. ‚ÄúThe MP3 as Cultural Artifact.‚ÄĚ New Media & Society 8:5 (2006): 825‚Äď842.
Katz, Mark. ‚ÄúListening in Cyberspace.‚ÄĚ In Capturing Sound: How Technology Has Changed Music, 158-87. Berkeley: University of California Press, 2004.
Marshall, Wayne. ‚ÄúMashup Poetics as Pedagogical Practice.‚ÄĚ 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. ‚Äú‚ÄėIt Goes Beyond Having a Good Beat and I Can Dance to It‚Äô: Mashup Aesthetics and Creative Process.‚ÄĚ In Mashnography: Creativity, Consumption, and Copyright in the Mashup Community, 35-70. Ph.D. dissertation, Brown University, 2010.
Schloss, Joseph G. ‚ÄúElements of Style: Aesthetics of Hip-hop Composition.‚ÄĚ In Making Beats: The Art of Sample-Based Hip-hop, 135-168. Middleton, CT: Wesleyan University Press, 2004.
Taylor, Timothy D. ‚ÄúA Riddle Wrapped in a Mystery: Transnational Music Sampling and Enigma‚Äôs ‚ÄėReturn to Innocence.‚Äô‚ÄĚ In Music and Technoculture, ed. Ren√© Lysloff and Leslie C. Gay, 64-92. Middletown, CT: Wesleyan University Press, 2003.
√Čtude #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
Gillespie, Tarleton. ‚ÄúThe Politics of ‚ÄėPlatforms.‚Äô‚ÄĚ New Media & Society 12:3 (May 2010): 347-364.
Tagg, Philip. ‚ÄúThe Milksap Montage‚ÄĚ
‚ÄúHarvest Song from Bulgaria‚ÄĚ
Marshall, Wayne. ‚ÄúThe Montage Is the Method‚ÄĚ
‚ÄúMegamontage Is the Method‚ÄĚ
‚ÄúBump Con Choque‚ÄĚ
√Čtude #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
Katz, Mark. ‚ÄúMix and Scratch‚ÄĒThe Turntable Becomes a Musical Instrument: 1975-1978.‚ÄĚ In Groove Music: The Art and Culture of the Hip-hop DJ, 43-69. Oxford and New York: Oxford University Press, 2012.
Fikentscher, Kai. ‚Äú‚ÄėThere‚Äôs Not a Problem I Can‚Äôt Fix, ‚ÄėCause I Can Do It in the Mix‚Äô: On the Performative Technology of 12-Inch Vinyl.‚ÄĚ In Music and Technoculture, ed. Ren√© Lysloff and Leslie C. Gay, 290-315. Middletown, CT: Wesleyan University Press, 2003.
√Čtude #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
Seaver, Nick. ‚ÄúOn Reverse Engineering: Looking for the cultural work of engineers.‚ÄĚ Anthropology and Algorithms (Medium.com).
Lamere, Paul. ‚ÄúWhere‚Äôs the Pow?‚ÄĚ Music Machinery.
The Echo Nest Lab
Echo Nest Remix
√Čtude #6: Create a remix of a music video using commands and features made available by the Echo Nest‚Äôs API.
Week 7 /
Sound Design & Final Projects
Mitchell, Jonathan. ‚ÄúUsing Music.‚ÄĚ Transom.
Mitchell, Jonathan. ‚ÄúSound Design from Hell.‚ÄĚ Third Coast Library.
Rosenthal, Rob and Kathy Tu. ‚ÄúThe Fighter Pilot.‚ÄĚ How Sound.
Final project: Using the contemporary techniques of radio sound design, put together a brief tour of your √©tudes from the semester, highlighting whichever projects you choose and, when possible, making linkages to the readings and themes we‚Äôve discussed.
Final Projects Due: August 8
Here are our collected works, in progress:
March 5th, 2013
On the 243rd anniversary of the Boston Massacre (bigup Crispus Attucks!), I’m reposting the merely titular-pun-related mix of Boston-associated songs I cooked up for the Somerville Art Council back in 2005. This is also (barely) germane to the day given the currently flaring debate over Massachusetts’ official rock song. (As they say around here, I shit you not.) Not to mention, if only very tangentially, the emergence of one of the best mashups in years. (Really love how it reproduces the effect of that ol’ Eminem/Britney mashup, revealing the underlying pop sensibilities of two putative hardcore outsiders.) Without further ado, here’s the Boston Mashacre (my follow-up, the Smashacre, resides over here)‚Ä¶
wayne&wax, “boston mashacre” (for somerville artbeat 2005)
we begin with sounds of the davis square farmer’s market, with several different languages being spoken, including what sounds like a guy saying “habibi.” the percussion is an empty soda bottle that another guy was banging on his hip, quietly singing what sounded like a reggae song at the same time. confirming my impression, yet another guy–this one a farmer/vendor–walks up to him and says rather dryly, and to my incredulous ears for stumbling upon such a soundbite, “champion sound, yeah?” from there, the man with the bottle plays a classic 3+3+2, reminiscent of so many caribbean styles, and we hear car alarms and horns spin into melody. as a bus pulls up and takes off again (and “buses” was one of the most popular returns i got to the question “what are the sounds of somerville?”), the familiar strains of the standells’ “dirty water” enter the soundscape and the mix. from there, the incidental sounds of the city–which, as you can hear, are rather musical in their own way–yield to the “musical” sounds of the city. that is, we enter the realm of pop recordings, of the boston soundscape as MOR radio presents it (at least as filtered through the ears of a lifelong boston jerk who harbors a strange mix of pride, humility, and humiliation when it comes to the sounds of his city).
after the standells, the lineup moves through a number of boston mainstays and one-hit wonders, has-beens and shoulda-beens. the full tracklist is as follows:
the standells, “dirty water” (not a boston band, but they might as well be)
the cars, “you might think i’m crazy” (yup, a boston band)
dj c, “boston you’re my bounce” (beat research)
NKOTB, “hangin’ tough” (omg! jordan is my fave lol ;-)
mr. lif, “home of the brave” (so he lives in berkeley now, and what?)
tracy chapman, “fast car” (used to play T stations)
extreme, “more than words” (found an acapella!?!)
aerosmith, “walk this way” (nice break, dudes)
run DMC, “walk this way” (better break, jam master)
NKOTB, “the right stuff” (williamsburg where ya at?)
bell biv devoe, “poison” (girl, i must warn you: i know that BBD album by heart)
the cars, “just what i needed” (uncanny how the intro mirrors BBD’s)
j geils band, “angel is a centerfold” (urbody whistle now)
boston, “more than a feeling” (guitars are for dorks)
ed O.G., “i got to have it” (representin’ the bean harder than guru since 1991)
MBTA, “davis square redline stop” (a wicked hahd-to-find recording)
listeners will notice that some of these tracks are in more fragmentary form than others. (hope not to leave anyone hanging too much, but you should seek out the originals in that case.) as with most mixes, it was the tracks’ suggestive qualities and affective resonance that i was going for–not some sense of their textual wholeness. this is however less a mix or a mashup, per se, than what might be better called a mix’n’mash. at times, i play songs on their own, though more often than not i play two or more songs at once (or instrumental versions/loops of them).
the sound and shape of the music i am making here is a product of the technology that i am using: ableton live. having the relative freedom to stretch tempos without changing pitch allows me to match a number of songs together that the average vinylist couldn’t/wouldn’t. of course, i also change pitch sometimes, purposely, either to make a harmony sweeter or to weird/chipmunk something out. generally though, at least in this case, i have preserved the original pitch/key of the songs in question, which i think makes them much more recognizable. the changes in tempo are less noticeable. you’ll notice i like the echo button, too.
w&w performing the mashacre live at artbeat 05
November 14th, 2012
I’m happy to report that the semester has been going swimmingly. Sorry for the dearth of posts here, but I’ve been rather engaged with reading, for one course, across a vast and dense literature on music, race, & nation while exploring, in another, the history and potential of music’s (and sound’s) deep entanglement with technologies of transduction & reproduction.
As we barrel almost unbelievably toward the end of the term, we’ve managed to produce a pretty striking set of technomusicological etudes. While two big assignments remain (a video montage and a DJ mix), the students have produced soundscapes, radio collages, sample-based beats, and mashups. Impressed and entertained by them all, I want to share a few exemplary pieces to give people a (musique) concrete sense of what we’ve been up to. We recommend listening with headphones.
First, a couple entries from the soundscape assignment (including requisite if brief prose descriptions):
Sunday afternoon shopping [for soy sauce!] at the Boston Chinese Supermarket (C-mart).
In this tasty space, life takes many different forms: the entrance music that occupies its own territory 0:00-0:20; 2:36-end); people conversing on their wants and needs in Cantonese (0:21 – 0:40; 2:10-2:22); living lobsters/crabs breathing in tank [with running water] waiting to be picked, killed and consumed (0:45-1:15; 2:23-2:35); frozen dumplings resting in ice cases (1:22-1:26), listening to the check-out machine busy reading barcodes (starting 1:27 through 1:53, transposed); butchers cleaning, peeling and chopping off fish head using their fine/scary collection of life-taking tools (1:46 – 2:09).
All is intertwined and yet at the same time irrelevant. One eats to live, others live to be eaten. Together we breathe.
This recording encompasses the tragedy I face in procrastination ‚Äď enjoyment of the meaningless which ends as soon as it metamorphoses into the meaningful. This tragedy is composed of five chapters. At first, the frustration with the ominous ‚Äúpaper‚ÄĚ becomes not only overwhelming, but overwhelming to the point that I must abandon work with a very definitive ‚Äúfuck this paper.‚ÄĚ I venture outside into Harvard Square where meaningless interaction forms a melody. ‚ÄúHey‚ÄĚ defines the relationship I have with the grand majority of my acquaintances ‚Äď an acknowledgement of each other‚Äôs existence is all we share. However, ‚Äúhey‚ÄĚ leaves me craving for real social interaction, and I do summon a friend upon stumbling on a musical gem in the Harvard Square ‚Äúpit.‚ÄĚ However, reality freezes the real pressure I have found in The Square. I am reminded that the ominous paper is still, in fact, in need of being submitted, and I am forced to retract into my study lair. ‚ÄúWhy, why, why‚ÄĚ is procrastination always halted when it gets good? The answer: it‚Äôs procrastination, it‚Äôs temporary. Oh, the tragedy that is procrastination.
The second pair of examples comes from the week we devoted to (Boston) radio collages, and each offers a rather interesting portrait of a particular slice of the local airwaves:
This soundscape/radioscape takes all of its material from a cheap radio clock in a bedroom in Cambridge, MA. The sounds were collected at about 2:00 PM on a weekday afternoon.
The goal in creating a weekday afternoon radioscape of Boston is to represent Boston radio at a time that I’ve always considered to be the least interesting time of day for radio. Because it lacks the audience that rush hour in the morning and evening (and to some extent lunch hour as well) draw, radio in the afternoon does not cater to a specific audience other than those who happen to be driving, are listening to radio as they work, or have nothing better to do for one reason or another. The music tends to be generic and fairly random, the talk shows discuss mundane topics in order to save more important thoughts for the busier hours, and there is no concerted effort to create a certain ambience, as in evening radio.
Strangely enough, though, this all serves to loosen radio to a certain extent, encouraging hosts to let their hair down a bit, and allowing each station to be a little less authoritarian in their choices of music. While listening to the radio for easy entertainment or interesting concepts may be difficult in the afternoon, listening with a critical ear at this times can become immensely entertaining. It is that strange combination of humor, flair, mediocrity, and commercialism that I am trying to convey in this piece, representing most of the material I found while striving to keep the pace entertaining for the listener, who doesn’t have the comfort of being at the control. I used a lot of layering, blending, and automation to splice events together convincingly, as well as some other effects like looping, delay, reverb, and mixing in cleaner recordings of songs in order to give a little surrealism and extra realism to the sound, which was limited by the reception of the radio.
The piece starts out with quick flipping through a few channels, then settles in with a couple of announcements about the time and place. The first section mainly moves back and forth between songs on different channels, but as we go on, new characters are and themes are introduced, such as talk radio, advertisements, a discussion about receipts, a sportscast and the ever-present (in New England) Dunkin Donuts. Finally, we close with a “goodbye” and a contrast between upbeat folk-classic music that evokes a kind of “simple gifts” feel characteristic of old-time New England and some inspirational words in Spanish. And maybe one last quip about Dunkin Donuts and their great coffee.
The voice is often used as a symbol of personal interaction. In early descriptions of radio, the feeling of such interaction and indeed of intimacy through the radio was often dependent on speech and the voice. In this exercise, I have edited short clips of radio recordings taken on October 14 and 15 in Allston, MA. The resulting mix produces a simulated radio world that is all talk, all voices speaking in different registers, different levels of excitement, and different languages. The listener’s relationship to the various voices depends on many markers of identity – religious, political, linguistic, sports, etc. This collage is thus a reflection on the limits of radio voices to convey intimacy.
Our third assignment required students to get into the aesthetics of sample-based hip-hop, combining samples of their choice with two classic breakbeats I provided (the Funky Drummer and Apache). Here’s a few fun standouts (including one dubsteppy excursion):
On the surface, this piece is a hip hop beat that goes on for a couple of minutes, and this is probably all that’s really apparent when listening. In some ways, it’s all that really needs to be apparent; when putting this together I was trying to make a new piece out of the materials that I sampled from a few other songs, but there is some thought that went into the choices of material. The beat takes sounds from the Funky Drummer and Apache breakbeats, cut up and made into new rhythms: pretty standard. The harmonic and melodic material, though, all comes from a couple of songs by Billy Joel and Elton John. For some reason, maybe because they’re both rock/pop pianists, I’ve always considered Billy and Elton to be two sides of the same coin, so I wanted, at least intellectually, to put them together in one piece. I don’t really feel like the interaction is audible, mostly because I limited myself to just one or two samples each from two songs by Elton and one by Billy, cut down to the point where they are really just a note or two in most cases and often edited until they don’t resemble the original at all (for instance, slowed and deepened until a medium-high synth sounds almost like dubstep) but I still like the idea of them both being in there.
Turkey is sometimes known as the crossroads of the world, and here, the shape (Dilli D√ľd√ľk) and electronic sounds (√áakk?d?) of Turkish popular music mix with the rhythms (Funky Drummer) and jazzy lines (Apache) of Western samples. Their interaction makes a dense sonic fabric, and there is some tension scattered throughout, but ultimately, the two pairs of samples serve to reinforce and advance each other.
I decided to be quite liberal with the Funky Drummer sample provided to us, and chopped it down to individual sounds. I then put this on a new drum rack and treated it with a filter delay, reverb, and a couple other elements to create a dub-like effect. The tempo and syncopation is reminiscent of most dubstep tracks, with a BPM of 140 and the snare falling on the third beat. The melody and vocals of the track come from chopped samples of the 1970’s Angolan protest song Val√≥dia by Santocas. Samples are treated with various filters and reverb as well as sidechained to the kick drum via a compressor. We hear a looped verse, “Bem longe/ Ouv√≠ aquele nome/ Inesquec√≠vel/ dos filhos de Angola” (Far away/ I heard that name/ Unforgettable/ to Angola’s children).
And one last example, a rather esoteric mashup from one of the grad students in the course:
Here’s a mash-up of a Brazilian maracat√ļ (“Ser√°” by Siba e a Fuloresta) and an unaccompanied Cretan rizitiko song performed by Vasilis Stavrakakis. Instead of mashing two pieces of similar tempo, I decided, inspired by the a capella intro to “Ser√°,” to liberally chop up the unmetered Cretan song and manipulate it in various ways (pitch changes, overlapping punches, the creation of drones) to frame and comment on various musical events in the Brazilian song. Aside from a small gap inserted near the beginning, “Ser√°” is basically intact; the challenge was to isolate and reconfigure phrases, both short and extended, from Stavrakakis’ performance to give the impression of a melodic, harmonic, and phrasal dialogue with Siba, the chorus, and the brass band. I especially like how, though the melodic trajectories of the two songs are similar, they often treat the second and sixth degrees of the scale in opposite ways (minor second and major sixth from Crete, major second and minor sixth from Brazil). This adds a nice pinch of tension without spoiling the soup (at least to my modally biased ears), and points to the manufactured nature of the operation.
It’s been a real thrill to hear what these talented students have cooked up this term. The best of these productions really speak for themselves. And that’s the point: how can we make audible stories about audition in the age of technological reproducibility? Toward that end, I was delighted to stumble across these thoughts just yesterday:
I think of the Marshall‚Äôs taxicab soundscape, how it captures not only the sonic communications of Jamaican cab drivers, and the broader dancehall soundscape in which they live, but also something of the musicologist himself. It‚Äôs just an essay transduced. What if students and academics were to pursue the craft of phrasing and editing sound, photographs, and film with the same doggedness with which we pursue the written word, aiming for the same sophistication that we do in our written texts? What would anthropology sound, look, feel like then?
“It’s just an essay transduced”! I like that. Gonna run with it — or take it for a ride? On that note, let me leave you with an intentionally schizophonic video mashup of my “Taximan” piece (as discussed here) set to soundtrack a trip down the Palisadoes to Norman Manley International Airport, where I chat a bit (in my own odd wavering accent) about Sunday radio in Jamaica (an old fave topic) with the driver:
Jamaican Taxiscape from wayneandwax on Vimeo.
Before the end of the semester, I hope to have some amazing videos and mixes to share with you too. Thanks for listening along!
January 11th, 2012
actual colors depicted
We found the CD above a few blocks from home as we were walking up Concord Ave last month. It was badly scratched, probably the reason for its unceremonious discard — and no doubt compounded by however long it had been kicking it by the curb. All the same, it was awfully alluring. I immediately twitpic’d it, tweeting to g0d that it might play, and stuck it in my pocket.
Back home, I couldn’t get much further than the second track (though, notably, it fared better in my car system than my computer), but fortunately Track 1 was a whopping 15 minutes and several songs long. The contents, though still pretty mysterious to me, are about as awesome as I had imagined they might be, considering the crazed white baby, intense pink, and unauthorized Tinkerbell cluttering the cover.
Appropriately, the opening is epic. I keep wanting it to break into an 808 State jam, and I keep wishing I had an inkling of what they were saying. Since the first two songs really run together, this first chunk I’m sharing is a good 8+ minutes:
At about 8:30 into Track 1, there’s an amazingly reggaetony riff and vocal (which I’m sorely tempted to sample), but from there, rhythmically-speaking anyway, the track heads more into saidi than dembow territory:
Finally, just before the CD crapped out, it offered up one of the funkiest versions of happy birthday I’ve ever heard —
I can only really approach this at a fairly superficial level of sound & image, sorry to say, since I can’t read or understand the language at all. Any help with that, or with finding other (and less scratched) recordings like this one would be much appreciated. Decent kids cocktail is hard to come by these days!
January 6th, 2012
Today I’ve got a Q&A with Jared Demick at his site The Jivin’ Ladybug, a “Skewered Journal of the Arts” or in slightly plainer terms, “an online arts journal devoted to word-whittlers, picture-pizzazzers, & sound-slingers, all over this here globe!” Though the latter most obviously describes me, and the middle option may seem more dubious, I like to consider myself all three. (I mean, look at that picture of a ladybug drawn in sidewalk chalk — full of pizzazz!)
At any rate, Jared asked a bunch of questions about the stuff that I do and think about, and because I think it offers a good glimpse at my current thoughts about blogging and DJing and meaningful mixes, world music 2.0 and appropriation, and platform politricks, to name a few, I’m cross-posting the convo here too. Without further ado–
How does your DJing & academic work connect with each other?
I discover a lot of music in my research, and DJing allows me to “activate” these tracks in a new social setting, to sit with them and hear and feel them in new ways, and to share them with other people. As someone who studies DJ culture, and as something of an old-school participant-observer, I think it’s pretty crucial to put my intellectual work into practice in this way. Another way to look at it, though, is that my abiding love for music propels all that I do, and I’ve managed — or attempted — to chart a course where sharing music is central to my life and work.
What got you blogging so extensively?
I started blogging back in 2003 when I moved to Jamaica to do research for my dissertation, which largely consisted of visiting dancehall events and recording studios and turning my own apartment into a collaborative space for making and talking about music. (One result of which, apart from the disseration, was my self-released album, Boston Jerk.) Initially I figured the blog would only be read by academic peers and family and friends, but I was happily surprised when it turned out that a wider readership of people who were interested in taking hip-hop and reggae (and their interplay) seriously had also found their way to my research-in-progress and thinking-aloud. More than anything, the deeply encouraging feedback loop of a community of co-readers (for I think of myself as engaged in a collective process of interpretation) is what turned the blog from a research experiment into the most important and fulfilling part of my work.
Does this ‚Äúworld music 2.0‚ÄĚ (or as you cheekily dub it ‚Äúglobal ghettotech‚ÄĚ) phenomenon, this global mix n‚Äô match of genres, leading to greater musical variation or homogenization? In other words, is it a scenario of capitalism doing cultural colonization or is it reflective of increased diasporic movements?
As much as I’m suspicious of how capitalism shapes and circulates culture, I don’t buy the “cultural grey-out” anxiety that haunted so much globalization theory in the 1990s. Examining hip-hop or reggae as a global phenomenon (which is to say, a trans-local thing) gives the lie to any sense that local transformations of these forms are simply imitative. It has been well observed, of course, that capitalism thrives in the production of novelty, so one could argue that the lack of homogenization is, in a sense, just as useful for selling things. At any rate, I think it would be hard to make a case for anything other than greater variety in terms of the music to which we have access today, and whereas “world music” used to be a fairly exotic product, I find some optimism in the newly quotidian qualities of “the world out there” in an age when media travels so instantly and rapidly, especially when coupled with an increasing recognition that our own neighborhoods (at least in fairly cosmopolitan cities) are amazing and rich repositories of world culture. To the extent that exposure to new sounds — rather than simply the products of the media capitals of the US — might engender a more mutual regard for each other, a respect and tolerance for difference, is about as good as it could get. That, and radical wealth redistribution. (But I wouldn’t wait on “world music” to deliver that.)
Are these emerging musical trends sticking around or do they rapidly rise and fade? Who are the primary producers and consumers?
The whole “world music 2.0” scene is still pretty small and definitely marked by a hype-cycle dynamic. This is perhaps reflective of the “Western hipster” base for a lot of this stuff — at least once it’s been remediated by DJs and bloggers. But for every bandwagoneer, there are people whose interest in new sounds serves to drive their curiosity about other places, about other histories and narratives, and even about other people in their own local communities. Of course, we shouldn’t let out of sight that lots of these exciting sounds from around the world are emerging from rich local scenes which could care less about a few downstream DJs and bloggers (although, on the other hand, there are clearly some opportunities to be had, lest only the middlemen make the metropolitan money). But the production of the music that circulates on blogs and Soundcloud as a sort of “WM2.0” is no longer entirely “outsourced,” if you will. Rather, instead of simply “digging” for far-flung sounds and scenes (a la funk carioca, kuduro, cumbia), as the case of moombahton shows, new genres have emerged that partake of the templates and circuits for “global ghettotech” while being almost completely unmoored or grounded in any particular place, hence inviting a broader sort of participation (especially from more privileged corners) and perhaps entailing a different approach toward exoticism.
Why do economically disadvantaged urban areas (the ghetto, favela, barrio, shantytown, and its many other manifestations) play such a prominent role in the circulation of this material?
For all their actual impoverishment (or one might say because of it), ghettos are also immense sites of creativity — and, part and parcel of that, powerful repositories of authenticity. I would alter your question to note that while these places play a prominent role in the production of this material, they are less involved in its circulation. Increasingly, grassroots producers from around the world are using “social media” to share their productions with their peers and wider audiences, but a lot of the wider circulation of these genres is being initiated by web-trawling bloggers and DJs who are enthralled by the stuff they’re hearing. Sometimes the grounds for that fascination and/or empathy are spurious, sometimes sincere.
Do you see any political ramifications to this increased cultural dialogue?
It’s not always clear to me that this phenomenon entails a “dialogue” except in a rather vague (and one-sided) sense. I do think that playing music for local audiences (say, here in the US) which is not what they typically encounter can do a sort of political-cultural work insofar as it reforms ideas about us/them. I tend to reserve my greatest hope for the locally transformative power of these engagements — that is, we can work in Boston or New York to reshape our own sense of our soundscapes and our neighbors, and ourselves.
What makes the contemporary musical practice of appropriating and recontextualizing sounds so prominent and attractive?
The relatively novel ease of cut-and-paste is what accounts for the prominence of these methods. As for their attractiveness, I think that recontextualization, reframing, and remaking culture is simply an elemental way that we make sense of the world and share that sense with others. Of course, the advent of the global internet also means that distant appropriations are easier and more commonplace than ever.
You‚Äôve talked about how this emerging global musical culture is precariously archived within corporate platforms. How could we create a public, non-privatized space on the internet?
This is a serious problem for posterity, and even for present practice. It reflects both a corporate capture of “public” spaces as well as a new prioritization on the part of music-makers and -sharers toward immersion and participation. Toward remedying that — to the extent that people care to — I think we really need to develop (and invest in) new platforms that allow people to personally host (or better, collectively distribute) the media that we make or care to share. I wish there were a will to do this at a municipal or even federal level — to really do it with public funds, as an investment in infrastructure — but there are too many conflicts, I suspect, to make this possible now. So, this has to start with a collective but individual move toward our own servers, and with insisting that we keep copies of everything we post to the corporate platforms whose only value — beyond the user-interface they provide — is entirely generated by our presence and participation there. An open-source alternative to Facebook / Twitter / Soundcloud / YouTube that allows people to maintain more control over their digital culture would be a killer app to be sure.
In both your essays and your mixes, you chart out the routes of particular sounds such as the dembow riddim or the ‚Äúzunguzung meme‚ÄĚ as they get reappropriated in a variety of different contexts. What kinds of insights about contemporary musical culture does such a method provide?
Since — as I think such mixes make audible — it’s not so easy to generalize about “appropriation” when a tune or drumbreak can clearly take so many forms and support such a diversity of messages, the most consistent insight has more to do with the fundamental flexibility and reconfigurability of musical forms (and cultural forms more generally). Although I think this phenomenon far predates the age of technological reproducibility — and results from the essentially mimetic basis of culture — I do think that, with regard to the contemporary, these mixes show not only that it’s easy and commonplace to appropriate or allude to or otherwise invoke and rework previous performances, but that a great deal of creativity, and localization of the power to affect an audience, is very audibly a part of the process.
Which of your currents projects are you most excited about?
I’ve got an ongoing project about the Boston soundscape that I’ve just extended recently with the publication of “Love That Muddy Ether” / Boston Pirate Party — a brief reflection on the rise of Caribbean low-power / pirate radio here in Boston and an audio collage that tries to encapsulate, and take some poetic liberties with, this city’s segregated soundscape. I’m also embarking, after a couple trips to Rotterdam last fall, on a book project about bubbling, the Dutch-Caribbean hyperactive twin of reggaeton, which seems, like kindred genres such as jungle and bhangra, to speak volumes about the musical mediation of a changing sense of place.
October 24th, 2010
The following text is the comment I delivered as the discussant for Steven Feld’s presentation this past Friday at Sensing the Unseen, a year-long seminar at MIT seeking “to join more familiar attention to material culture with an innovative focus on immaterial culture” in order to explore, in a variety of ways, the realm of the unseen.
Acoustemology is a profound and useful idea. It serves as a crucial corrective, of course, to a prevailing ocularcentrism that this series, Sensing the Unseen, also seeks to critique. It is an especially attractive concept to those of us consistently enraptured, intellectually and otherwise, by the worlds of sound, whether “humanly organized” or not (to invoke musicologist John Blacking’s famous attempt to distinguish music from sound per se). But it should come as a welcome proposal for anyone interested in thinking about, recovering, or foregrounding other sensorial ways of knowing.
Dr. Feld‘s work as a soundscape recordist and composer is equally important, calling attention to an effect of ocularcentric privileging with regard to the production and valuation of academic knowledge — that is, the assumed inferiority of audio mixes to written texts. With his documentary sound art, and the rigorous, vigorous explications that often accompany them, Dr. Feld has helped create space for such efforts within the conservative world of academic publication, though they remain second-class works to be sure.
Feld’s work prefigures, and provides a foundation for, important strands within the burgeoning transdisciplinary field of sound studies, which has opened up sonocentric inquiry to new methods, perspectives, and lexica. For ethnomusicologists long seeking to participate in broader conversations about music and sound across disciplinary boundaries, this is a welcome turn. And indeed, Dr. Feld’s own interest in this realm was motivated precisely by a concern that, as he once put it, “ethnomusicologists were artificially separating the patterning of sound called ‚Äėmusic‚Äô ‚Ä¶ from the full human and environmental world of sound.”
An attention to sound, to its shapes and forms and ecologies, creates openings for moving beyond a specialist language that too often erects a hard wall between music and related cultural studies. Building on Schafer’s concept of the soundscape, Feld’s work has helped to midwife the term, to expand and refine it, and to make it available — if even today he calls it “boring” and “vague” — to those outside of music studies, not least in anthropology, his home discipline. As several prominent ethnomusicologists, writing in the Annual Review of Anthropology recently proposed:
Soundscape opens possibilities for anthropologists to think about the enculturated nature of sound, the techniques available for collecting and thinking about sound, and the material spaces of performance and ceremony that are used or constructed for the purpose of propagating sound. (Samuels, Meintjes, Ochoa, and Porcello 2010:330)
Perhaps even more promising, just as the idea of the soundscape can open up sonocentric inquiry beyond music departments, the recording, remixing, and release of particular soundscapes invites an even broader participation, a more public engagement, drawing in a variety of actors and audiences interested in sound, especially as recording, editing, storing, and sharing sonic data becomes easier and easier, and the skills to do so increasingly become part of a commonplace orientation toward interacting with a world of multimedia.
A recent explosion in grassroots efforts to produce “soundwalks” and “soundmaps” of various sorts, especially in cities, stands as one realm of emergent public engagement with the world of sound and its relationship to one’s sense of place. Whether we see the phenomenon as trickle-down theory or not, it is clear that attending closely to sound, and representing soundscapes, are emerging as increasingly common practices in our brave new world where most everyone carries around pocket-sized devices able to record and upload sound (along with locative data).
But amid optimistic signs, there are important challenges to consider. Not least of which, given the attempt in this forum to stage an inclusive conversation about sensorial experience, is the possibility that a move toward sound studies and soundscapes simply replaces one unisensory bias with another. Steve Goodman, for instance, in his recent book Sonic Warfare (MIT Press 2010) argues that, as he puts it, ‚Äúthe evangelism of the recent sonic renaissance within the academy‚ÄĚ must be tempered by an attention not only to what he calls ‚Äúbad vibes,‚ÄĚ or the deployment of sound as repellent force and the use of music in torture, but by an acknowledgment of the profoundly synaesthetic experience of sound. Goodman offers his own corrective by concentrating on sound as vibrational force and giving emphasis to ultrasound and infrasound, dimensions of sonic experience which cross the threshold from the heard to the felt, and which thus exceed, as he puts it provocatively (especially for music and sound scholars), ‚Äúthe narrowband channel of the audible‚ÄĚ (9).
Acknowledging sound‚Äôs power as vibrational force presents quite a quandary for something like soundscape composition. In rendering a soundscape, there is of course an attempt to present specific sound worlds as emplaced. But audio recordings, especially when experienced via everyday playback technologies, are limited in their capacity to replicate the physical experience of sound as embodied vibration in a material space. This impasse suggests perhaps that, if one is to worry about something like schizophonia, one might as well worry about something like schizo-hapto-phonia, the separation of sound from an emplaced and embodied experience of vibrational force. Such ontological, and hence epistemological or acoustemological, challenges could be taken, however, as just that: as offering openings for new theoretical and methodological approaches, new conversations across disciplinary and procedural orthodoxies.
It makes me wonder, as a brief aside, whether those of us working in the realm of soundscape might consider the ways that video productions, never mind the still unfulfilled promise of haptic simulations, might aid us in such a daunting task as representing the ways that sound informs what we know about ourselves and our surroundings.
In this regard, one especially laudable aspect of Dr. Feld’s work in soundscape composition is his explicit embrace, rather than disavowal, of the artistic and aesthetic choices that one must make in assembling such things. As he has stated elsewhere, “The idea is to turn my ear-witnessing into an invitation for your ear-witnessing.” As with any mode of communication or signification, an inevitable subjectivity haunts the encoding and decoding process, lingering over both the act of recording in an originary, emplaced point in time and space, and the act of listening in another one altogether. The inherently and perhaps more obviously fraught epistemological status of sound recordings therefore would seem in some ways an essential, unavoidable, and yet also utterly useful attribute.
Even before he began working in more explicitly “creative” ways, bringing together, as on Bufo Variations, soundscape recordings and musical interpretations thereof or interactions therewith, Feld’s editing aesthetics already audibly foregrounded an underlying poetics. The layering of sonic vignettes, the use of reverb, sudden cuts, and other post-production procedures, whether remarked on or not, would seem to offer an appropriate response to inevitable questions about framing, about the unavoidable hands-on aspects of working in sound ‚Äď- questions which may seem more salient in audio and multimedia work, but which of course raise themselves with regard to any sort of academic or artistic production.
Feld‚Äôs approach thus seems to speak to a special and longstanding problem in music studies, which Charles Seeger liked to refer to as the ‚Äúmusicological juncture‚ÄĚ: the yawning gap between communicating about one system of human communication (music) through another (speech). Seeger‚Äôs vigilant warnings about the shortcomings of linguocentrism in music scholarship and his attempts to think through precise models for talking about music -‚Äď not to mention new technologies for representing music, such as the melograph ‚Äď- represent important precedents for the advocacy and use of music-technologies to reconcile some dilemmas presented by this impasse. Feld has himself helped many of us to think through this juncture, in part by reformulating Seeger‚Äôs distinction in an influential essay penned some 25 years ago, proposing that music represents an ‚Äúinstantaneously apprehensible metaphorical expression of one symbolic order‚ÄĚ while speech about music constitutes ‚Äúmetaphorical expression of another order that reflects secondary interpretive awareness, recognition, or engagement‚ÄĚ (Feld 1984:95).
I‚Äôd like to close then by noting how much I‚Äôve myself been guided by Dr. Feld‚Äôs elucidation of this difference, and the orientation toward working-in-sound it engenders. On one hand, this has led me to think about, and to make, DJ mixes and mashups akin to ‚Äúmusically expressed ideas about music.‚ÄĚ On the other, it has motivated me to attend closely to the interplay between the sounds, humanly organized and otherwise, of particular places, and the senses of place they inform.
It was while doing doctoral research in Kingston, Jamaica that I began making soundscape recordings, influenced by the work of Dr. Feld and others, but also — and especially when it came to editing them — by sample-based hip-hop, the tradition from which I learned most of my audio editing tricks. In addition to interviews with Jamaican performers, I also recorded dogs and roosters, radio transmissions and taxi drivers. The products of my recordings, beyond the dissertation itself, ended up as an addendum of sorts, as it seemed impossible to position them as the work itself. This also, however, granted me a great degree of creative license.
In some contrast to Dr. Feld‚Äôs soundscape work, then, but, I‚Äôd like to think, deeply resonant with his ideas about acoustemology–not to mention his interest in the sound worlds of taxi drivers–I‚Äôd like to end my comment today with a sound collage I made comprising nothing but audio I recorded in the many, many cab rides I took around town. Noting how important sound was to these taxi operations–not just the communicative and expressive beeping, but the calls and responses between the cabbies and their dispatchers–I wanted to pay tribute to the importance of the sonic in their worlds, but I also felt compelled to render this world according to the aesthetics of dancehall reggae, which so strongly seemed to animate, as it drew on, Kingston‚Äôs soundscape. And so I worked up something akin to a ‚ÄúTaximan‚ÄĚ riddim over which the cabbies might declaim like reggae deejays over the beat, especially considering how much their competitive verbal and expressive styles seemed to parallel sound clashing performers. This sort of approach, of course, brings us well beyond thinking of soundscape recordings as serving a documentary function, but the way it registers my playful, heavy hands is precisely part of the point.
W&W (ft. Express Taxi Co.), “Taximan”
Thanks for listening.
September 16th, 2010
In anticipation of tomorrow’s opening session of MIT’s Sensing the Unseen series, which, in October, will bring to campus Steven Feld — a scholar of music and sound who has deeply influenced both my field (ethnomusicology) and my own work — I am re-posting yet another riddimmeth0d mashup. This particular mash was even more of a conceptual joke than most of the others I’ve made, and the tongue-in-cheek write-up should attest to that. I’m not sure it’s particularly funny, nor whether all the irony comes through, but I still chuckle when I think about “entomusicology” and “avian sonic subjectivities.” I hope you do too.
As for Dr. Feld, I kinda hope he never gets wind of this. While I was thrilled to be asked to serve as discussant for his talk in October, I’m also fairly intimidated by the prospect. His work is rigorous, often challenging, and usually takes me some time to absorb. (I still try to read this essay, perhaps my favorite piece on the semiotics of music and the mechanics of the listening process, at least once a year; and there’s no writing about “world music” — which y’all know I like to do — without reckoning with this and this.) Trying to riff on Feld’s talk in more-or-less real time will be a challenge to say the least. That said, I am really looking forward to it! If you’re interested in sensorium (and sound) studies, and you happen to be in the Cambridge area, please join us for any and all.
This was originally published on 9 November 2005.
never mind all that talk about culture mashing, nature mashing is the future.
as evidence, i present you with my own example, a mash of “morning fanfare” (from broken-hearted dragonflies, a collection of “insect electronica” recorded by tucker martine in thailand, burma, and laos) with “keafo, morning” (from rainforest soundwalks, a collection of “ambiences” of bosavi, papua new guinea, recorded by steven feld).
w&w, “morning, morning”
first, i should note that the temporal convergence of these sounds — i.e., morning — presents one of several significant unities brought out by the juxtaposition of the two recordings. despite this obvious alignment, however, the sounds and sound qualities — a product as much of the microphones, media, and mastering as their specific spatial sites — are rather different in a variety of ways, and these divergences are similarly highlighted by their simultaneous sounding. the resulting tensions across the mash’s spatio-temporal resonances produce an alternating, enveloping effect/affect of location and dislocation.
indeed, by bringing together here several geographically-distinct but diurnally-linked sound sources, the mashup displaces as it triggers one’s sonically-informed sense of place. as the sounds of the new zealand forest, in characteristic form, lift-up-over the southeast asian soundscapes, what emerges is an acoustic ecology that is — at once — here and there, where and frere.
along these lines, what i find most striking about this mashup is the way it calls our attention to the overlapping qualities between the two sound sources in question. it has long been my (casual) hypothesis that the bugs of southeast asia have influenced, as they have been influenced by, the bugs, birds, and waterfalls of new zealand. indeed, a cursory glance at migratory patterns and informal pitch- and rhythm-based analyses suggest that not only do the dragonflies in question appear to “riff” off the unique sounds of the bosavi rainforest, the latter sounds themselves appear “broken-hearted” in their warbles and woops. in these intertextual moments, such seemingly serendipitous combinations reveal themselves to be, perhaps, less than coincidental, to be — indeed — crucial to the constitution of insect and avian sonic subjectivities, not to mention human ones.
as such audible interplay pushes the very edges of ento-/ornitho-musicology (two fields in which i am, admittedly, but a dabbler), i humbly submit this sonic example as an outsider’s ear’s view on worlds heretofore unconnected in the acoustic imagination and yet, as you can hear, deeply and soundly intertwined.
hope that doesn’t bug anyone.
May 19th, 2009
Wouldn’t it be wonderful if all the soundscape recordings people have made and are making — from soundwalks, to radio captures, to ambiences — were available as GPS-pegged audiostreams that could be accessed, say, on one’s phone, a la the “locative art” in Gibson’s Spook Country?
A step further (if away from the curatorial), the right software application, given a decent pool of geo-tagged audio files, could offer quite a realtime collage of places’ past soundscapes. Assuming, that is, that this is something one would want to do: to listen in/to two (or more) moments at once.
I think I would. I’ve attempted similar exercises, seen.
Anyone working on this? Or some piece of such a project?