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This Is How You Listen: Reading Critically Junot Díaz’s Audiobook

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Last month, T.M. Luhrmann compared the experience of reading a written book versus listening to books in the New York Times article “Audiobooks and the Return of Storytelling.” Lurhmann points out how audiobook sales jumped 20% in 2012, whereas total industry book sales went down 1%. From the looks of it, books have benefited from audiobook sales, but in literary studies, print remains the primary vehicle for analysis. Might listening to an audiobook actually change how we critically read a text?

As I listened to Junot Díaz narrate This Is How You Lose Her  (2012), the first book Díaz has read as an audiobook and the first book of short stories the author has published since 1996’s Drown, I wondered how his reading influenced how I interpreted the text. Díaz’s reading sounds less like regular speech and more like a performance, with its own cadence and rhythm:

This post approaches the audiobook as a text in itself, coming from a sound studies perspective. I attempt to conceptualize the idea of “close listening” as a methodology akin to “close reading” in literary studies. I listen for how Diaz reads the text but more specifically how the reading itself becomes a way of authoring the text.  Ultimately, I argue that Díaz’s reading becomes a re-authoring the text—re-writing the text sonically. On a broader level, I hope to add to the conversation of what it means to read an audiobook, as Birgitte Stougaard Pederson and Ibsen Have brought up in “Conceptualising the Audiobook Experience.” Using This Is How You Lose Her, I show that reading an audiobook means engaging with the text from the angle of the ear, and that close listening can become an aural reading practice that relies not so much on the visual texts, but on aural cues from the narrator.

Not one but two (!) copies of This Is How You Lose Her

Not one but two (!) copies of This Is How You Lose Her

This Is How You Lose Her revolves around Yunior, a young Dominican immigrant who grows up in New Jersey and who ends up as a professor in Boston, and the many loves he has had or that he has encountered growing up. The stories trace his progress from a young, recently arrived Yunior, to a tenured, mature Yunior, showcasing certain relationships that influence how he relates to women—in sum, illustrating how he loses the women he loves. Throughout the short story collection, Díaz also calls attention to other relationships that may influence Yunior’s perspective, for example, his brother’s attachments with women, especially toward the end of his young life as he battled cancer, and his father’s relationship with his mistress, a Dominican woman who lived in New Jersey. At the end, Díaz illuminates how a mujeriego (womanizer) like Yunior comes to be; the short stories indicate that Yunior is as much a product of his environment as he is a seller of the merchandise.

Díaz is not a professional audiobook narrator. Although Díaz has done live readings, reading the full-length version of a book one has written is a different exercise. The Penguin Audio version of the collection is based on the actual short story collection (in other words, unabridged), so it does not contain additional stories or behind the scenes interviews. Technically, it is no different than the print version.

Listening to authors read their own work has value beyond the pleasure of hearing them read their text. Scholarly writing on audiobooks has emphasized the experience of listening to an audiobook for pleasure (like Deborah Phillips’ “Talking Books: The Encounter of Literature and Technology in the Audiobook” and James Shokoff’s “What Is An Audiobook?”), but it wasn’t until the 2011 edited collection Audiobooks, Literature, and Sound Studies that audiobooks were considered on their own instead of as extensions of the literature they were based on. The allure of doing this scholarly exercise with the audiobook version of This Is How You Lose Her is that Díaz’s delivery of the text is uncommon at the least.

"Junot Diaz at the Southern Festival of Books" by Flickr user Stacey Kizer, CC BY-NC 2.0

“Junot Diaz at the Southern Festival of Books” by Flickr user Stacey Kizer, CC BY-NC 2.0

Talking about Junot Díaz’s readerly voice requires to tune into conversations about his writerly voice. In many reviews of Díaz’s books, writers discuss how Díaz deftly conveys a writer’s voice in his text, indicating that his success is that his characters have a very clear voice—or at least Yunior does. Michiko Kakutani, for example, points out how “Junot Díaz has one of the most distinctive and magnetic voices in contemporary fiction: limber, streetwise, caffeinated and wonderfully eclectic, capable of conjuring for the reader everything from the sorrows of Dominican history to the banalities of life in New Jersey.” Although this quotation is in reference to Díaz’s second book, The Brief Wondrous Life of Oscar Wao, it describes Díaz’s writing in terms of his voice instead of, for instance, in terms of his use of metaphors or choice of subject.

Richard Wolinsky, in his Guernica interview with Díaz, sees an overlap between Yunior and Díaz: “He’s [Yunior] got a very distinct voice, and it’s a voice that’s informed by [Diaz’s] own reading, particularly science fiction and fantasy.” Although Díaz has pointed out that Yunior is loosely based on events that have happened to him,  Wolinsky “hears” Díaz in his main character. The tone and the language Yunior uses is read as a reflection of Díaz.

Conversations about the voice of the writer point to a sensibility about sound, but are often limited to a written text. Anna Barnet, in an interview with Junot Díaz, states “His two principal linguistic registers (‘this kind of crazy Caribbean language and music’ and ‘this sort of African-American-infused American vernacular’) grind against each other along with the many other voices he ventriloquizes in his writing.” Barnet reminds readers that Díaz’s writing style is based in spoken language—particularly Díaz’s spoken language. This language of “voice” to describe a writer’s style (or, specifically, a writer’s ability to convey a clear sense of who the character is and/or their views) is commonplace but gives the impression that there is a sonic aspect to an author’s work, when in reality it is but a metaphor for something that occurs at the level of text.

A critical reading of a text that includes the audiobook rendition allows critics to add substance to those references to “voice.” In Junot Díaz’s case, it is possible that readers encounter him first through written text, and so have an expectation of what Díaz (or Yunior) would sound like live.  In my textual analysis of eight audiobook reviews (and one book review that included a mention of the narration in the audiobook) most listeners showed some sort of discomfort with Díaz’s narration. One reviewer, for example, had issue with the “smoothness” of Díaz’s narration: “At times the reading was a little shaky and uneven”. Another reviewer stated “at times his cadence is choppy, with odd pauses and emphasis on strange words that detract from the overall experience.” Reviewers also had an issue with Díaz’s pace, which is characterized by pauses in places that many not seem normal in casual American speech. These statements hint at a “weird” quality in Díaz’s speech, something that does not come through when Díaz has a casual conversation. (Listen to this podcast episode of NPR’s Alt. Latino guest-starring Díaz and compare with this video of him reading part of This Is How You Lose Her.) Although one blogger pointed out that Díaz sounded “professorial” in the reading, others used the words “native,” “authenticity,” “Dominican” and even “Jersey accent” to describe how Díaz sounded. It is unclear how these reviewers define “native” or “authentic.”

"Junot Diaz" by Flickr user ALA The American Library Association, CC BY-NC-SA 2.0

“Junot Diaz” by Flickr user ALA The American Library Association, CC BY-NC-SA 2.0

Connecting sound to authenticity implies that Dominicans can only sound a certain way, or that the audio narration is lacking when it does not represent a “typical” Dominican voice. To the extent that Díaz is Dominican, his voice is of a Dominican male who has grown up in the Northeastern United States. His uneven audio narration creates a feeling of sonic unintelligibility in the listener, similar to the effect of including Spanish words in the written text. Díaz-as-narrator can make a listener uncomfortable, and by extension forces that reader to listen.

The sonic unintelligibility also relies on the text, on how Díaz plays with language by switching back and forth from English to Spanish. Díaz mentions in an interview with Marva Hinton that some readers are not happy with his choice of Spanglish in his writing: “There [are] folks who hear one Spanish word, and they’re convinced this is some sort of immigrant conspiracy” Farther down, in the same article, Díaz refers to his mix of Spanish and English (and a particular kind of Spanish and English at that, since he moves among Standard American English, African American Vernacular English, and Dominican Spanish) as “opaque language.” There’s a connection between the kind of “opaqueness” that Spanish gives and the unintelligible effect of Díaz read his work.

An example of how sonic unintelligibility operates in the audiobook is the first story, “The Sun, The Moon, The Stars.” This opener, told in first person, revolves about one of Yunior’s break-ups; Yunior and his girlfriend Magdalena, on whom he cheated, go to the Dominican Republic on a trip they had planned before she found out about the affair. It frames the book as being an in-depth analysis of loves lost, from the man who keeps losing them. It also sets the tone sonically for the audiobook reading: after the introduction of the book, a snippet of bachata music comes on, and then makes way for Díaz, who reads the title of the story. This is the pattern of the book: slices of bachata, followed by Díaz’s narration.

His voice is characterized by a slight sing-song cadence that is reminiscent of Dominican Spanish accent. If this were in Spanish, it might be easier to lose track of the cadence, but in English it sounds like a disembodied accent. I showcase the swing in Díaz’s narration by alternating capital letters and lower-case letters: “Her FAther, who usually would treat me like his HIjo, CALLS me an ASShole on the PHONE, SOUNDS like he’s STRANgling himself with the cord.” The voice seems to float for a while until Díaz arrives to the end of a paragraph or a series of sentences, and then it sinks. Moreover, this pattern does not change when Díaz switches characters: it’s hard to tell Yunior apart from Magdalena unless the reader pays close attention to when the narrator is switching characters and/or when the narrator uses a pronoun. The same effect comes from the odd pauses in the author’s narration: “Oh God, she wailed. Oh. My God.”

The choppiness and the emphasis in the reading are a way to dislocate the listener, in a similar way that Spanish phrases or lack of quotation marks in the text dislocate a reader who does not understand Spanish or who depends on the quotation marks to make sense of the prose.  Also, this story focuses on Magdalena withdrawing from Yunior and not communicating with him. The tone, cadence, and sound of Díaz’s voice can be read to mirror the relationship between Yunior and Magdalena (and the other women in the text): the sonic unintelligibility is manifest at the level of plot through Yunior’s relationships.

Although many audiobook reviewers may consider the plot in their reviews, part of what makes an audiobook stand out is the performance of the text. I take my cues from audiobook reviewers and consider critically my listening experience of This Is How You Lose Her and how this can become the basis for a critical interpretation of the text.  My analysis underscores that having an author read a text can provide a different way into analyzing the text and prompts readers to pay attention to sound. If, like Shokoff asserts, most audiobook readers listen to an audiobook while doing something else, Díaz shows that listening closely to the audio text can be as rewarding as reading a book.

Featured Image: “Junot Diaz” by WBUR Boston’s NPR News Station, Attribution-NonCommercial-NoDerivs License

Liana Silva-Ford is co-founder and Managing Editor of Sounding Out!.

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Radio de Acción: Violent Circuits, Contentious Voices: Caribbean Radio Histories

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Radio Accion2

This month Sounding Out! inaugurates a four-part series slated to appear on the Thursday stream into May entitled “Radio de Acción”: Broadcasting in Latin America and the Caribbean, edited by Cornell Assistant Professor in Comparative Literature Tom McEnaney.

Tom has been a key contributor to SO! over the years — check out his articles on Orson Welles and Twin Peaks, two excellent and vivid pieces I wish I could’ve written. We’re excited to have Tom as our guide to the many frequencies of Latin American and Caribbean radio, helping us “tune North American antennas South for a while,” as he proposes in his series introduction below. Gather round, dear listeners, I think the transmission’s about to start …

– SCMS/ASA Special Editor Neil Verma

It’s difficult to keep the radius of radio within national boundaries. Or so it has often seemed in the Americas. The first Argentine broadcast, on August 27, 1920, transmitted a performance of Wagner’s Parisfal that accidentally reached ships in Brazil. Border radio in Spanish and English has bled across the frontiers between Mexico and the United States since at least the early 1930s. And if listeners from Alabama to Washington State tuned their shortwave receivers right in the early 1960s, they would have heard the exiled civil rights activists Robert F. and Mabel Williams’ famous tag line: “You are tuned to Radio Free Dixie, from Havana, Cuba, where integration is an accomplished fact.”

In Spanish, “radio” can mean the sonic broadcasting it denotes in English, but also radium, the spoke of a wheel, a radius (and the bone of the same name), an orbit, or a sphere of influence. Our series title, Radio de Acción, plays on an inter-linguistic pun, which takes the “radius of action” or “area of operations” the phrase connotes in Spanish, and thinks of radio broadcasting as changing the cultural, historical and political fields it engages through particular types of “radio action.”

Acknowledging language’s role in widening or narrowing that radius, the four posts in this special series help tune our ears to a diversity of voices from Latin America and the Caribbean. Over the next few months Radio de Acción will explore the multilingual history of radio in the Caribbean, an Aymara / Spanish talk show in Bolivia, a Cuban-born writer’s radio dramas produced in German, and the Spanish / English radio program Radio Ambulante, which its creators describe as “This American Life, but in Spanish, and transnational.” Featuring posts from Alejandra Bronfman, Karl Swinehart, and Carolina Guerrero, our series sets out to turn North American antennas South for a while.

I’m especially excited to begin the series by welcoming University of British Columbia History Professor, Alejandra Bronfman, whose extraordinary story of radio in the Caribbean below serves as an ideal overture to Radio de Acción. Don’t move that dial.—

– TM

The most striking example of radio’s power in the political dramas of the Caribbean took place in Havana, Cuba in March of 1957. A group of student activists opposed to the Cuban dictator Fulgencio Batista’s regime attempted to assassinate him and simultaneously occupied one of Havana’s most popular stations, Radio Reloj. Locking out the broadcasters, who usually spent the day reading the news and announcing the time every minute on the minute, the activists declared Batista’s death, and their victory. It may be that their plan depended precisely on the uncertainty they created. Whether Batista was actually dead mattered less than the reaction they hoped to incite with their declaration. Batista did not die that day; the students’ plot was foiled; and the attempt ended in death for most of the assailants. However, the failure was only temporary—another group of radio rebels would overthrow Batista less than two years later—and the 1957 takeover cemented radio’s undisputed role as bearer of truth and center of power.

In this post I consider radio’s relationship to violence in connection to its creation of truth, mendacity and illusion. Radio publics in the Caribbean emerged amidst conflict, and, as the 2000 assassination of the Haitian broadcaster Jean Dominique suggests, there is still much at stake in their existence as arbiters of political practice and cultural affiliation.

In the earliest years, radio competed for attention in Caribbean soundscapes full of talk and music rooted in the legacies of slavery. In Haiti, a US occupation (1915-1934) coincided with the development of wireless technology by the US military. Military officials understood the potential of wireless for communication among ships. When US marines landed in Port-au-Prince in 1915, they immediately landed a radio set as well. Although wireless linked the marines to their passing ships, it was not yet a cultural medium sustaining a connection to familiar songs and voices. Haiti was a confusing, disorienting place for many of them: some were disappointed to have been sent there rather than the European front of WWI, others raised in the American South were appalled at the power and status of Haitians of African descent. As remembered by one marine, the sound of Haiti could terrify: “No movies, no radio, none of the features of civilized life to which he was accustomed… Drums boomed continuously. …the drums seemed to him to be the voice of the evil one, always booming in his ears, threatening him, tempting him.”

John Huston Craige, "Black Bagdad" (New York: Minton, Balch and Co, 1933)

John Huston Craige, “Black Bagdad” (New York: Minton, Balch and Co, 1933)

Most confusing of all was the language. 90% of Haitians spoke Kreyol, which is not French, and not like anything the marines had probably heard before. Documents of the occupation record their efforts to turn what they heard as noise into comprehensible signals. They understood how crucial it would be to obtain information from market women, whose perambulations through the countryside, in weekly walks from their villages to market towns, allowed them to gather news and gossip. If they could convince these women to become informants, and then use radio to relay crucial knowledge between strategic points–the terrain was difficult, with paths rather than roads and frequent rain and flash flooding made travel unpredictable—they might somehow begin to locate and crush insurgencies. The installation of radios signaled the Marines’ efforts to exercise control and insert themselves into these circuits of talk and rumor. But results were paltry. Documents from the early phase of the occupation speak to unreliable technology, lack of knowledge about how to use it, its burdensome heft (radio sets had to be hauled by donkeys through the dense forests), and frequent sabotage.

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"Messages relayed to and from Cap Haitien via Ouanaminthe", Entry 173 Chief of the Gendarmerie D' Haiti, General Correspondence 1919-1920, Operations against hostile bandits, RD 127, United States National Archives

“Messages relayed to and from Cap Haitien via Ouanaminthe”, Entry 173 Chief of the Gendarmerie D’ Haiti, General Correspondence 1919-1920, Operations against hostile bandits, RD 127, United States National Archives

They also speak to desperation and macabre inventiveness in the face of fear. Some Marines discovered that they could try getting the ‘truth’ out of Haitians in novel ways. They applied wires from radio sets to Haitian people’s bodies, and shot electric current through them during interrogation sessions, hoping to use their “new media” to simultaneously terrorize bodies and extract information from them. Electrotorture enacted, literally, the relationship between technology, the production of knowledge and imperial violence.

"Rádio que Che transmitia programas revolucionários enquanto estava entocado na montanha" by Flickr user Marco Gomes, CC BY-NC-SA 2.0

“Rádio que Che transmitia programas revolucionários enquanto estava entocado na montanha” by Flickr user Marco Gomes, CC BY-NC-SA 2.0

The histories of radio played out in different registers elsewhere in the Caribbean. While Haiti eventually acquired a broadcasting station in 1926, there was no local radio in Jamaica until 1939.. British colonial officials, distracted by their bloated empire and feeling the economic pinch in any case, had no appetite for building a local station, though Kingston’s residents frequently called for one. While wealthy residents of Jamaica who could afford shortwave receivers had the world at their fingertips—the BBC, US programs, music from Cuba’s powerful stations—the majority of Jamaicans listened instead to their own voices in songs and popular theater, mostly in Jamaican patois.

As the British Empire relegated Jamaica to the margins, capital, people, and many sounds came from the US. Indeed, strapped British officials conscripted amateur radio operators and their US-bought equipment for state purposes. When passing British ships needed to test communications, they asked amateurs to donate their time and expertise. The most prominent of those, the New Yorker John Grinan, achieved some fame in the ham radio world for his experiments with shortwave radio. A participant in the first exchange of transatlantic signals, and one of the operators who helped relay Tom Heeney’s 1928 boxing match against Gene Tunney between New York and New Zealand (via Jamaica), Grinan lent his technological expertise to the British. When striking Jamaican workers cut telephone and telegraph lines amidst labor unrest in the summer of 1938 colonial officials, lacking access to wireless equipment, asked amateur operators like Grinan to police the rebellion, relaying whatever information they could from their rural stations to Kingston.

In the aftermath, colonial officials hoped the new radio station, created with equipment donated by Grinan, would provide a means of calming the unruly masses through educational broadcasting. But the new station’s programming was so dull, and receivers were so expensive and so unreliable, that few listened. It was only in the late 1950s, through the contributions of people like the actress, writer, and radio personality Louise Bennett that the sounds of patois eased radio’s participation into voluble soundscapes long populated by sound systems, music and talk.

As Bennett joked and chided in patois and local musicians like Bob Marley finally got air time, their performances rescued radio from its elitist roots and people finally tuned in.

By that time in Cuba, both the government and its opposition knew that controlling radio meant wielding power, or at least creating the illusion of that power. Cuba’s commercial ties to the US meant that it took part in its neighbor’s vociferous radio culture. Ads, radios, programs and music crisscrossed the Atlantic and shaped transnational listening. By the 1930s, a large radio public tuned in regularly to radionovelas, music and news available throughout the day. So it seemed to make perfect sense when governments claimed airspace to propagate messages and dissenters tampered with communications networks or deployed underground broadcasts—often from outside of Cuba—to convey their discontent. It was this radio world in which students decided that in order to topple a dictator you needed to occupy a radio station.

General Electric Ad. "Before going to sleep, Pepito and Bebita listen to a story transmitted by their grandfather, from New York or Chicago." "Carteles," January 1923.

“Before going to sleep, Pepito and Bebita listen to a story transmitted by their grandfather, from New York or Chicago.” “Carteles,” January 1923.

Understanding Caribbean radio as a regional history—defined more by circuits and soundwaves than national borders—brings new dimensions to bear on radio histories more generally. Spanning the Caribbean allows me to think about how various listening publics came to be and the contingent nature of those publics. Imperial politics, machines—as instruments of curiosity, desire and violence—and voices converged and diverged in distinct ways to conjure particular publics in particular moments. In order to overcome disturbing origins, radio needed to take part in pre-existing publics. In Jamaica, the inclusion of programs in patois resuscitated a feeble medium. The voices of people like Louise Bennett rendered radio a welcome attraction rather than a patronizing nuisance. In Haiti, radio publics also grew as Kreyol radio plays replaced US-sanctioned programming. Francois Duvalier understood that he could use radio to appeal to many people, drawing them in with celebrations of Haiti’s African roots and Kreyol language. When he became dictator soon after, the publics were already captive. On the other hand, Cuba did not have such a stark linguistic divide. So as soon as radio blanketed the country it could take part in fuelling political rifts. Listening in Cuba meant choosing sides, as all sides spoke through the radio. As the oppositional 1950s turned into the revolutionary 60’s, the battle of voices—the Voice of America, the Voice of Martí, the Voice of Fidel, continued. Understanding the region as a transfer point for empire and capital places the Caribbean at the center of many aspects of the history of communications technologies. It also colors that history with troubling tones whose listeners are long overdue.

Alejandra Bronfman is Associate Professor of History at the University of British Columbia, where she teaches courses on Caribbean and Latin American history, historical theory and practice, race in the Americas, and media histories. She is currently working on two projects: A Voice in a Box: Media, Empire and Affiliation in the Caribbean, which records the unwritten histories of sonic technologies in the early twentieth century, and Biography of a Sonic Archive, which draws from the extensive career of Laura Boulton to interrogate the use of recordings in the making of a sonic, exotic Caribbean. http://alejandrabronfman.wordpress.com/

Featured image: “Cuba 1619 – 10th Anniversary of Radio Havana Cuba” by Flickr user Joseph Morris, CC BY-NC-ND 2.0

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Decolonizing the Radio: Africa Abroad in the Age of Independence

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I never meant to write about radio. Film, video, music, the Internet, television even– but radio had not made a dent in my scholarship or teaching, for embarrassing reasons: it seemed nostalgic even to think about it. It was a residual technology, obsolete even at mid-century, I thought.

And then I stumbled onto the transcripts of “Africa Abroad,” part of The Transcription Centre archives at The Harry Ransom Center.

I was doing research on African American playwright Adrienne Kennedy when two of the fantastic staff at the HRC (Molly Schwartzburg, now Curator at the UVA Special Collections Library, and archivist Gabby Redwine) shared their working African Collections finding aid with me. The description of The Transcription Centre caught my eye, as a radio and public media presence across Africa and the metropolitan diaspora at mid-20th century, whose work included the short variety radio program Africa Abroad (1962-1965) as well as Arts festivals and other cultural events based in London and headed by a former BBC employee.   Africa Abroad, a variety show dedicated to the music, art, theatre, literature, and politics of Africa and the African diaspora, offers a compelling glimpse at Independence-Era Africa and some of the technologies that made it, briefly, the center of contemporary diaspora politics.

The transcripts of Africa Abroad document the progressive hope that theorists like Franz Fanon had for the revolutionary potential of radio in the hands of the (semi)proletariat with cheap access to both production and distribution networks.  The background materials on the Centre document its inception as the brainchild of the Congress for Cultural Freedom, a CIA-funded effort to fund anti-communist, pro-democracy sentiment on the continent (a continent who was also being wooed by Russia and China at the time). Africa Abroad then stands as an attempt to rethink the relationship between politics and culture in a difficult, compromised time, self-consciously negotiating the media and mediated trade on Africa as a place and Africa as an international symbol. The radio program takes this moment of African celebrity and finds in it not teleology but proliferation, and a self-aware critique of ‘Africa’ and its public image as it is employed by the diaspora.

released on Riverside Records, 1961.

released on Riverside Records, 1961.

By the second installment of Africa Abroad on the 26th of April, 1962, what becomes the standard format of the programming emerges, one that begins to place culture as the center of diaspora identity—and politics.  There is usually a musical lead—by the 4th installment to become the same “signature tune,” “African Waltz” by Canonball Adderley)—after an announcement of the location (London) and organization of the broadcast.   The music and the site identification augurs the emphasis on the multiple and conflicting sites of the black diaspora that are performed within each episode and across the radio series as it continues, starting with an invocation of “Mother Africa”; in this particular episode, James Baldwin calls for the revision of the “American Negro” breaking free of representational binds via “the rise of Africa in world affairs,” then moving to a commentary on a Max Roach jazz piece by Nigerian Aminu Abdullahi that emphasizes the role of pan-African politics in Jazz music, then to a review of Ezekiel (later Es’Kia) Mphahlele’s book The African Image from a Nigerian literature Ph.D. in London, finally leading to a brief interview with Robert Resha, “one of the leaders for the ANC [African National Congress] which has been banned in South Africa, on the eve of his leaving London for a tour of African countries.”  This eclectic mix becomes Africa Abroad’s signature format, and its particular concerns—that of the keen recognition that the world’s eyes are on Africa anew during this period of independence, and that Africa is starting to work as a symbolic geography of hope for African America as well as Caribbean emigres to Britain—are also those that inform the rest of its run.

Two friends listen to the radio in the Ivory Coast, 1960s, image courtesy of the BBC Archives

Two friends listen to the radio in the Ivory Coast, 1960s, image courtesy of the BBC Archives

While the range of listeners for Africa Abroad is still hazy—transcripts and recordings were made available across the continent, but there is no record of where they landed or when or if they aired—the way that even its material presence in London acted as a hub for political, literary, and cultural figures from Africa and the diaspora winds up as another meaningful site of contradiction.   The programs’ circulation of major literary and cultural figures began to construct and map the canon of African authors we recognize today as the “fathers” of the African renaissance.   That gendering is specific as it reflects the kind of access to travel, education, promotion, and connection that was required to be a recurring part of Africa Abroad’s brief run—with a limited number of women being sent to London for education in the time period, and even fewer representing those in privileged political exile.  Though what amounts to a handful of women are interviewed on the program, rarely are women writers and thinkers featured beyond actresses.  Such representation helped to solidfy a generation of African writers and politics that were defined by the questions of an elite, masculine imagination around what the continent, and art from the continent, should or could be—and this vision of diaspora art and politics circulated via the radio.

In other words, Africa Abroad was produced through and as a representation of the new celebrity of the continent, with the radio program serving as the ideal format to showcase and interrogate the global phenomenon of African Independence and as a harbinger of the postcolonial struggle for its resources that would ensue.   As independence struggles adopt and adapt new technologies into forms of “combat,” to use Fanon’s terms from “This is the Voice of Algeria,” radio moves from strictly a medium of the colonizer to a tool,  “a system of information, . . . a bearer of language, hence of message” (73).  But it is also already “obsolete” by 1962 as a residual cultural form in the Western metropole, taken over in the mainstream by television.  Hence, like the flexible political strategies of the Cold War that relied on more than just force, radio at this moment becomes both a tool of cultural revolution (and new-found global relevance) and one of stealth colonial influence.  As a program rooted in the West but disseminated across and produced by African continental interests, “Africa Abroad” maintains the complex, contradictory desire of communication post World War II that media communications could both connect us all in a progressive intimacy or hail us into, effectively, sheep.   Africa Abroad sounds out this tension in form and in content, through the radio.

As the range of scholars I’ve thankfully met post my encounter with radio attest to, this significant, one might say descendent, moment in radio history is constantly weighted by race, gender, and empire.  Ivy Wilson is working on sound and the Transcription Centre on the actual recordings of Africa Abroad.  Judy Coffin is mapping the complex work that radio did in the careers of Fanon, Simone de Beauvoir, and other intellectuals of the mid-century.   Emily Bloom is tracing BBC radio alongside modernism’s literary pathways.  This interdisciplinary community of scholars I’ve discovered alongside of radio signifies the important work being done to think through the possibilities for this medium after its dominant rise and into its political and cultural repurposing in the age of the Cold War—outside of the mainstream center at the same time that it serves to support and traverse new geographic and cultural fronts.

Featured Image: original from a BBC collection of images from the Ivory Coast, 1960s

Samantha Pinto is an Assistant Professor of English at Georgetown University.   She is the author of Difficult Diasporas:  The Transnational Feminist Aesthetic of the Black Atlantic (forthcoming from NYU Press) and is working on a new project on early black celebrity and human rights discourse.  This research on radio is part of an in-process series of articles on institutional failure in the African Diaspora, Women’s Studies, and other critical sites of progressive political desire. 

 

Sound at ASA 2012

ASA Caucus Flyer

This year, #ASA2012 is being held in San Juan, Puerto Rico at the Puerto Rico Convention Center from November 15-18.  San Juan provides a historic opportunity for the interdisciplinary scholars working under the banner of “American Studies” to ponder the theme, “Dimensions of Empire and Resistance: Past, Present, and Future,” from a site that has been an “unincorporated territory” of the United States since it was seized from Spain (its former imperial occupiers) after the Spanish American War in 1898.  According to the U.S. Supreme Court’s Insular Cases an “unincorporated territory” is “a territory appurtenant and belonging to the United States, but not a part of the United States.” Puerto Ricans have been citizens of the United States since 1917, despite not having voting representatives in Washington D.C. and being unable to vote in mainland presidential elections.  Just a few days ago, Puerto Ricans voted on yet another referendum to become a state—there have been 3 such votes, one in 1967, 1993, and 1998, but this is the first where statehood won a majority of the votes—an issue that both U.S. presidential candidates were all but silent on in their recent campaigns.  This vote suggests a sea change in Puerto Rican-U.S. relations–what an exciting time to hold ASA in San Juan!–and I’d also like to think this particular meeting portends an exciting shift in sound studies as well.

For one thing, sound studies scholars in particular will be discussing power and imperialism loudly and clearly at this meeting. Sounding Out!’s Managing Editor, Liana Silva, will be participating in a roundtable at 8:00 a.m Sunday morning entitled “Doing Disciplinarity: Puerto Rican Studies is/as/with American Studies” where she, along with Marta S. Rivera Monclova (Framingham State College), Leonardo L. Flores Feliciano (University of Puerto Rico, Mayaguez), and Sara Poggio (University of Maryland, Baltimore County) will discuss the fraught relationship between the two fields of study, particularly in relation to America’s imperial history.

And then, the fully signed-sealed-and delivered ASA Sound Studies Caucus hosts two official panels that explicitly consider the politics of sound and listening.  The first is on on Friday from 4:00-5:45: Resisting Silences: Re-sounding Race, Gender, and Empire” chaired by Sherrie Tucker (University of Kansas) and featuring the research of Marci McMahon (University of Texas, Pan American), Genevieve Yue (University of Southern California and yours truly, Jennifer Stoever-Ackerman (SUNY Binghamton); and the second on Saturday from 4:00-5:45: “Sound and the State: The Politics of Acoustic Power” chaired by Jonathan Sterne (McGill University) and featuring the research of David Suisman (University of Delaware) and Peter Tschirhart (University of Virginia) with a comment by Mara Mills (New York University).   From the racial dynamics of postwar New York City’s noise laws to “Noise Exposure Maps,” Sonic Booms to the technics of female silence, ASA’s sound studies scholars continue the sociopolitical interventions of last year’s “Sound Clash: Listening to America Studies” special issue of American Quarterly.  This issue, edited by Josh Kun and Kara Keeling, explicitly focused on issues of race, gender, class sexuality, and nation (by the way, if you misplaced your copy, Johns Hopkins press has just released the issue in book volume form).

The Sound Studies Caucus also continues its very important organizational role this year by bringing scholars together for its second annual Sound Studies Caucus Meet-and-Greet, which will be co-hosted by none other than Sounding Out! !!! We have been thrilled to work with co-organizers Inés Casillas (UCSB), Roshanak Kheshti (UCSD) and Deb Vargas (UCR) to plan a get together at the District Bar of the nearby Sheraton (200 Convention Way, 787-993-3500, Map) where we will solicit volunteers and chat about the activities of the caucus this year and next.  Sounding Out! will be officially welcoming the members of its new advisory board at the meet-and-greet, as well as sharing details about current and future Calls for Posts, and pumping up the crowd for what’s ahead in the blog for 2013.  If you are in San Juan for the conference, please join us!

“Grupo Mania and My Puerto Rican Flag,” by Flickr User Photo Prodigy

Overall, while sound studies work is somewhat lighter than in years past—a trend I also noted at the Society for Cinema and Media Studies meeting earlier this year—the research on sound, listening, and aurality at this year’s #ASA2012 is, more than ever before, focused on questions of race, gender, and sexuality in ways that, as Keeling and Kun stated in their introduction to Sound Clash: “can enable an interdisciplinary American studies in which knowledges and insights that have not been perceptible to our dominant intellectual paradigms might be heard or heard anew” (453).  I am particularly enthused about what promises to be excellent new research in African American Studies—especially the panels “Ask Your Mama: The Sound(ed) Poetics and Politics of Black Feminist Internationalism” (Saturday, 12:00-1:45) andBlackness and the Sacred Performative” (Thursday 4:00-5:45, featuring SO! writer Ashon Crawley [Duke]—and Chican@/Latino Studies—notably roundtables on The Talking Cure for Empire? Oral History and Testimonio in the Twenty-first Century” (Friday, 10:00-11:45) and “Subjectivity and Sound: Rethinking Genre in Chicano/a Music” (Friday, 2:00-3:45).  There are also multiple panels that elicit transnational conversations about audio culture—Resisting Silences: Re-sounding Race, Gender, and Empire” (Friday 4:00-5:45) and “Jazz and the Voices of Empire and Resistance” in particular (Saturday, 10:00-11:45)—and enable transmedia comparisons—especially “Terrains of Modernity, Aural Research, and Critique” (Sunday, 2:00-3:45).

Whereas the downturn in sound studies work at SCMS 2012 was due primarily to a scheduling snafu—doublebooked with the 2012 EMP—I think the ASA’s is perhaps due to the beginnings of a sea change (a new wave?)  in sound studies.  It is certainly not attributable to a lack of interest or scholarship—the emails I get for Sounding Out! alone can attest to growing numbers of truly enthusiastic scholars working on sound and listening—therefore, I put forth that sound studies is entering a moment of reflection. It is no longer enough to breathlessly sound out new sonic terrain; we are moving beyond the period when sound alone could be the binding theme in a conference panel.  The work is getting more nuanced, robust sub-fields are developing—voice studies, for example—vocabularies are becoming shared, and more than ever, scholars are engaging with each other’s work on a deeper level, complicating and texturing the just-established histories, narratives, and canons of the field. Whereas Michele Hilmes’s foundational 2005 review essay in American Quarterly “Is there a Thing Called Sound Culture Studies? And Does it Matter?” noted that “various venues of academic work on sound phenomena so rarely speak to or take heed of each other” (252), I noted no fewer than twelve sound-related roundtables at #ASA2012 where scholars will be doing the difficult-but-rewarding work of acknowledging conflicts, hashing out shared interests, and forging what comes next.  Please take good notes, sound studies folks, because ASA has enacted an official ban on recording:

The papers and commentaries presented during this meeting are intended solely for the hearing of those present and should not be tape-recorded, copied, or otherwise reproduced without the consent of the authors. Recording, copying, or reproducing a paper/presentation without the consent of the author(s) may be a violation of common law copyright and may result in legal difficulties for the person recording, copying, or reproducing (ASA Program PDF, 17).

Unfortunately, this means that the 2012 sound roundtables will be one-time-only, be-there-or-be-square affairs.  But as we know from so much research in our vibrant field, even while the vocal grains and tones will fade away into the air of San Juan, these unscripted scholarly performances can’t help but have lasting reverberations.

The Liner Notes for the ASA Sound Studies Caucus “Cassette” Flyer.  This and Featured Image by Frank Bridges, fbridges@eden.rutgers.edu

Scroll down for the sound-related conference listings.  For the virtual experience, look for my live tweets via our Facebook and Twitter pages, Liana Silva’s live tweets (@literarychica) or on the official ASA backchannel: #ASA2012. Please comment to let SO! know what you think–both before and after ASA 2012.  Finally, If I somehow missed you or your panel in this round up, please let me know!: jsa@soundingoutblog.com

Jennifer Stoever-Ackerman is co-founder, Editor-in-Chief and Guest Posts Editor for Sounding Out! She is also Assistant Professor of English at Binghamton University and a former Fellow at the Society for the Humanities at Cornell University (2011-2012).

Jump to THURSDAY, NOVEMBER 15, 2012
Jump to FRIDAY, NOVEMBER 16, 2012
Jump to SATURDAY, NOVEMBER 17, 2012
Jump to SUNDAY, NOVEMBER 18, 2012

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THURSDAY, NOVEMBER 15, 2012

THURSDAY, November 15, 2012

10:00 am – 11:45 am

 

007. Crimson and Clover: Hope and Dread in the Musical Countercultures of the 1960s

 Puerto Rico Convention Center 102C

CHAIR:  Eric Avila, University of California, Los Angeles (CA)

PAPERS: Rachel Rubin, University of Massachusetts, Boston (MA), “I Think That Maybe I’m Dreaming: Music, Counterculture, and the Renaissance Pleasure Faire”

Andrew Green Hannon, Yale University (CT), “Huey Digs Bob Dylan: The Black Panthers, Highway 61 Revisited, and Making Revolutionary Meaning”

Jeffrey Melnick, University of Massachusetts, Boston (MA), “The Ballad of Terry Melcher: Famous and Rising Sons in the LA Counterculture”

Will Spires, Santa Rosa Junior College (CA), “The Musical Holdouts of Colby Street: Formation and Legacy of an Old Time Music Community”

COMMENT:  Eric Avila, University of California, Los Angeles (CA)

INDIVIDUAL PAPERS:

Shane Vogel, Indiana University–Bloomington (IN), “Being a Fad: Black Performance and the Calypso Craze,” Puerto Rico Convention Center 104A

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12:00 pm – 1:45 pm

031. Invisible Structures and the Experience of Music

 Puerto Rico Convention Center 103B

 CHAIR:  Lisa Brawley, Vassar College (NY)

PAPERS: Carlo Rotella, Boston College (MA), “The Home of the Blues”

Eric Weisbard, University of Alabama, Birmingham (AL), “Structuring the Eclectic: Radio and Entertainment Formats (Not Genres)”

 Hua Hsu, Vassar College (NY), “Sounds of Confusion: H. T. Tsiang and Ruth Crawford Seeger’s Protest Music”

COMMENT:  Lisa Brawley, Vassar College (NY)

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 037. Blogging as Public Pedagogy: A Roundtable with GayProf, Historiann, Roxie, and Tenured Radical

Puerto Rico Convention Center 202B

CHAIR:  Martha Nell Smith, University of Maryland, College Park (MD)

PANELISTS:  Marilee Lindemann, University of Maryland, College Park (MD)

Ann Little, Colorado State University (CO)

 Anthony Mora, University of Michigan, Ann Arbor (MI)

Claire Bond Potter, New School University (NY)

Martha Nell Smith, University of Maryland, College Park (MD)

 

INDIVIDUAL PAPERS:

Jack Hamilton, Harvard University (MA), “House Burning Down: Jimi Hendrix, Race, and the Limits of Sixties Music,” Puerto Rico Convention Center 104A

Mecca Jamilah Sullivan, University of Pennsylvania (PA), “Feeling Colors and Seeing Speech: Black Women’s Choreopoetic Diasporas of Difference,” Puerto Rico Convention Center 209C

 

2:00 pm – 3:45 pm

INDIVIDUAL PAPERS:

Nadja Millner-Larsen, “Black Synaesthesia: The Anarcho-Aesthetics of Black Mask,” Puerto Rico Convention Center 104B

Mary Beltrán, University of Texas, Austin (TX), “Blacking Up for Laughs: Televisual Blackface and ‘Post-Racial’ Cultural Memory,” Puerto Rico Convention Center 208B

 

 4:00 pm – 5:45 pm

 077. Blackness and the Sacred Performative

 Puerto Rico Convention Center 104A

CHAIR:  Michelle D. Commander, University of Tennessee, Knoxville (TN)

PAPERS: Amey Victoria Adkins, Duke University (NC), “‘Ain’t I A Woman’: Black Madonnas, Mammys, and the Performative Aesthetics of Darkness”

 Ashon Crawley, Duke University (NC), “Breathing Towards Lynching Critique: Whooping in Black Pentecostal Praying and Preaching”

 Terrion L. Williamson, Michigan State University (MI), “Black Sacred Dance and the Reverberations of Christian Sexuality”

COMMENT:  Johari Jabir, University of Illinois, Chicago (IL)

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INDIVIDUAL PAPERS:

Molly McGlennen, Vassar College (NY), “Re-imagining “Domestic Dependency”: The Transnational Motivations of Rebecca Belmore’s Sound Performances,” Puerto Rico Convention Center 209C

 

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Memorial to Salsa Composer Catalino (Tite) Curet Alonso (1926-2003) in the Plaza de Armas, Image by Flickr User roger4336

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FRIDAY, NOVEMBER 16, 2012

FRIDAY, NOVEMBER 16, 2012

8:00 am – 9:45 am

 105. Mixtape Logics: Listening to Empire and Resistance

Puerto Rico Convention Center 104B

CHAIR: Matthew Carrillo-Vincent, University of Southern California (CA)

PANELISTS: Priya Jha, University of Redlands (CA)

Van Truong, Yale University (CT)

Chris Nielsen, University of Pittsburgh (PA)

COMMENT: Joshua Guild, Princeton University (NJ)

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108. Caucus: Digital Humanities: What Can the Digital Humanities Bring to American Studies, and Vice Versa?

Puerto Rico Convention Center 202A

CHAIR: Susan Garfinkel, Library of Congress (DC)

PANELISTS: Natalia Cecire, Yale University (CT)

Alex Gil, University of Virginia (VA)

Matthew K. Gold, City University of New York, Graduate School (NY)

Kathleen Fitzpatrick, Modern Language Association (NY)

Lauren Klein, Georgia Institute of Technology (GA)

Miriam Posner, University of California, Los Angeles (CA)

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117. Performance as Power and Critique: Social Change in African Diasporic Performance

Puerto Rico Convention Center 208C

CHAIR: Jennifer Devere Brody, Stanford University (CA)

PAPERS: Tisha Brooks, Tufts University (MA) ,“Performing Power and Privilege: The Spiritual Itinerant Practice of Amanda Berry Smith”

Shanesha R. F. Brooks-Tatum, Interdenominational Theological Center (GA), “Sonic Bridges: Conversion Narratives in Diasporic Christian Hip-Hop Performance”

Tanya Saunders, Lehigh University (PA), “Global Hip Hop, Black Feminism, and the Queer of Color Critique: An Analysis of Women-Centered Arts-Based Activism in Cuba and Brazil”

Lori Lynne Brooks, University of Michigan, Ann Arbor (MI), “It’s Empire Time!: Black Popular Performance and the Temporality of Imperialism”

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10:00 am – 11:45 am

125. The Talking Cure for Empire? Oral History and Testimonio in the Twenty-first Century

Puerto Rico Convention Center 102B

CHAIR: Theresa Delgadillo, Ohio State University, Columbus (OH)

PANELISTS: Tami Albin, University of Kansas (KS)

Maylei Blackwell, University of California, Los Angeles (CA)

Thuy Vo Dang, University of California, Irvine (CA)

Theresa Delgadillo, Ohio State University, Columbus (OH)

Linda Garcia Merchant, Artist

Joseph Rodríguez, University of Wisconsin, Milwaukee (WI)

Sonia Saldívar-Hull, University of Texas, San Antonio (TX)

Janet Weaver, University of Iowa (IA)

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127. ASA Program Committee: Dimensions of Empire and Resistance: Speculation, Futurity, New Materialisms

Puerto Rico Convention Center 103A

CHAIR: Tavia Nyong’o, New York University (NY)

PANELISTS: Jayna Brown, University of California, Riverside (CA)

Tavia Nyong’o, New York University (NY)

Dana Luciano, Georgetown University (DC)

José Esteban Muñoz, New York University (NY)

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131. Caucus: Science and Technology: What is the Future of Technology in American Studies?: A Roundtable

Puerto Rico Convention Center 104C

CHAIR: Jason Weems, University of California, Riverside (CA)

PANELISTS: Carolyn de la Pena, University of California, Davis (CA)

Lisa Nakamura, University of Illinois, Urbana-Champaign (IL)

Joshua Shannon, University of Maryland, College Park (MD)

Elena Razlogova, Concordia University (Canada)

Joel Dinerstein, Tulane University (LA)

COMMENT: Jason Weems, University of California, Riverside (CA)

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133. Caucus: Digital Humanities: Digital Shorts: New Platforms of Knowledge Production and Resistance

Puerto Rico Convention Center 202A

CHAIR: A. Joan Saab, University of Rochester (NY)

PANELISTS: Susan Smulyan, Brown University (RI)

Stewart Varner, Emory University (GA)

A. Joan Saab, University of Rochester (NY)

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INDIVIDUAL PAPERS

Thomas George Sowders, Louisiana State University, Baton Rouge (LA), Puerto Rico Convention Center 208C, “Martin Delany’s Sonic Transnationalism: Genres of Poetry and Sound in Blake; or, the Huts of America

 12:00 pm – 1:45 pm

146. Ask Your Mama: The Sound(ed) Poetics and Politics of Black Feminist Internationalism

Puerto Rico Convention Center 101A

CHAIR: Farah Griffin, Columbia University (NY)

PAPERS: Daphne Ann Brooks, Princeton University (NJ), “‘A Woman is a Sometime Thing’: Leontyne and Sarah’s Sonic Temporalities’

Salamishah Tillet, University of Pennsylvania (PA), “Hush and Listen: Mama Africa and Nina Simone’s Global Civil Rights Sound”

Imani Perry, Princeton University (NJ), “Sounding Like a Movement: The Advance of Miriam Makeba’s Retreat Song”

COMMENT: Farah Griffin, Columbia University (NY)

12:00 pm – 1:45 pm

168. Business Meeting of the Digital Humanities Caucus

Puerto Rico Convention Center Foyer A

 

2:00 pm – 3:45 pm

 182. ASA Committee on Graduate Education: Digital Dimensions of Graduate Education in American Studies (co-sponsored by the Digital Humanities Caucus and ASA Students’ Committee)

Puerto Rico Convention Center 202A

CHAIR: Robert W. Snyder, Rutgers University, Newark (NJ)

PANELISTS: Clarissa J. Ceglio, Brown University (RI)

Douglas Lambert, State University of New York, Buffalo (NY)

Sharon Leon, George Mason University (VA)

John Carlos Rowe, University of Southern California (CA)

Stephen Brier, City University of New York, Graduate School (NY)

 

187. Subjectivity and Sound: Rethinking Genre in Chicano/a Music

Puerto Rico Convention Center 208A

CHAIR: Tyina Steptoe, University of Washington, Seattle (WA)

PANELISTS: Anthony Macias, University of California, Riverside (CA)

Marie Miranda, University of Texas, San Antonio (TX)

Michelle Habell-Pallan, University of Washington, Seattle (WA)

INDIVIDUAL PAPERS

Marisol Negrón, University of Massachusetts, Boston (MA) “The Good, the Bad, and the Ugly: Fania Records, Intellectual Property Rights, and Royalties,” Puerto Rico Convention Center 104B

Isabel Porras, University of California, Davis (CA) “Hypersexual and Excessive: Carmen Miranda and Sofia Vergara and Performing Latinidad,” Puerto Rico Convention Center 203

4:00 pm – 5:45 pm

208. Caucus: Sound Studies: Resisting Silences: Re-sounding Race, Gender, and Empire

Puerto Rico Convention Center 204

CHAIR: Sherrie Tucker, University of Kansas (KS)

PAPERS: Marci McMahon, University of Texas, Pan American (TX), “Tanya Saracho’s El Nogalar: Staging Soundscapes of Silence and Imperialism”

Genevieve Yue, University of Southern California (CA), “Technics of Female Silence”

Jennifer Lynn Stoever-Ackerman, State University of New York, Binghamton (NY), “‘Just Be Quiet Pu-leeze’: New York’s Black Press Fights the Postwar ‘Campaign Against Noise’

COMMENT: Sherrie Tucker, University of Kansas (KS)

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213. I’m a MuthaFking Monster: Alter Egos, New Media, and Black/Queer Performativity

Puerto Rico Convention Center 209B

CHAIR: Gabriel Peoples, University of Maryland, College Park (MD)

PAPERS: Treva Lindsey, University of Missouri, Columbia (MO), “I Am… Sasha Fierce: Resistive Alterity and African American Respectability Politics”

Uri McMillan, University of California, Los Angeles (CA), “Gone Campin’: The Campy Paradox of Nicki Minaj”

Kismet Nunez / Jessica Marie Johnson, University of Maryland, College Park (MD), “On Alter Egos and Infinite Literacies, Part 2 (An #AntiJemimas Imperative)”

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INDIVIDUAL PAPERS:

Omi/Joni Jones, University of Texas, Austin (TX); Sharon Bridgforth, DePaul University (IL), “Conjuring Jazz”

Fiestas de la Calle San Sebastián, San Juan, Puerto Rico, by Flickr User Jorge Rodriquez

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SATURDAY, NOVEMBER 17, 2012

SATURDAY, NOVEMBER 17, 2012

 8:00 am – 9:45 am

237. Empires of Funk: U.S. Colonialism, Filipina/o Resistance, and Hip Hop

Puerto Rico Convention Center 202A

CHAIR: Victor Hugo Viesca, California State University, Los Angeles (CA)

PAPERS: Mark Villegas, University of California, Irvine (CA), “From Indios to Morenos: Exploring the Poetics and Memory of Postcolonial Racial Positioning”

Lorenzo Perillo, University of California, Los Angeles (CA), “Maganda at Malakas: Gendered Choreographies in Manila”

Roderick Labrador, University of Hawai‘i, Manoa, (HI) “Agitation Propaganda: Toward a Filipina/o Revolutionary Internationalism”

COMMENT: Brian Chung, University of Notre Dame (IN)

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242. Aesthetics in the Belly of the Beast: Reading American Carceral Art

Puerto Rico Convention Center 208A

CHAIR: Doran Larson, Hamilton College (NY)

PAPERS: Alessandro Porco, State University of New York, Buffalo (NY), “The ‘And’ After Every Sentence: Hip-Hop, Incarceration, and Creativity”

Imani Kai Johnson, New York University (NY), “B-Boying Behind Bars: A Profile of Batch from The Bronx Boys Rocking Crew”

Marcella Runell Hall, New York University (NY), “Assessment Data on ‘Lyrics from Lockdown,’”

COMMENT: Doran Larson, Hamilton College (NY)

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INDIVIDUAL PAPERS:

Sarah Perkins, Stanford University (CA), “‘Bound to trabble’: The Circulation of ‘Dixie,’ 1880–1910,” Puerto Rico Convention Center 201A

 Nicholas Bauch, California State University, Los Angeles (CA), “Practicing Geography Through Art Performance: Urban Interventions and the Renaissance of the Vernacular,” Puerto Rico Convention Center 209B

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10:00 am – 11:45 am

263. ASA Program Committee: Dimensions of Empire and Resistance: Language Ideologies, Spanish in the U.S., and Latinidad

Puerto Rico Convention Center 202B

CHAIR: Ana Celia Zentella, University of California, San Diego (CA)

PAPERS: Lourdes Maria Torres, DePaul University (IL), “Spanish in Chicago: Dialects in Contact”

Jonathan Daniel Rosa, University of Massachusetts, Amherst (MA), “Racializing Language, Regimenting Latinidad:Latina/o Ethnolinguistic Emblems in Diasporic Perspective”

Lillian Gorman, University of Illinois, Chicago (IL). “The (New) Mexican Familia: Ethnolinguistic Contact Zones in Northern New Mexico”

COMMENT: Ana Celia Zentella, University of California, San Diego (CA)

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12:00 pm – 1:45 pm

278. Black Independent Cinema Before and After Pariah

Puerto Rico Convention Center 101B

CHAIR: Kara Keeling, University of Southern California (CA)

PANELISTS: Jennifer DeClue, University of Southern California (CA)

Yvonne Welbon, Bennett College (NC)

Jacqueline Najuma Stewart, Northwestern University (IL)

Roya Z. Rastegar, University of California, Los Angeles (CA)

Kara Keeling, University of Southern California (CA)

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287. West Side Story: A Roundtable Discussion

Puerto Rico Convention Center 202A

CHAIR: Julia Foulkes, New School University (NY)

PANELISTS: Julia Foulkes, New School University (NY)

Alberto Sandoval-Sánchez, Mount Holyoke College (MA)

Deborah Paredez, University of Texas, Austin (TX)

Elizabeth Wells, Mt. Allison University (Canada)

Brian Eugenio Herrera, Princeton University (NJ)

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INDIVIDUAL PAPERS:

Rashida K. Braggs, Williams College (MA), “From Limited to Alternate Citizenship: How Image and Song Perform Historical Resistance in Bayou,” Puerto Rico Convention Center 208A

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2:00 pm – 3:45 pm

2nd Annual Sound Studies Meet and Greet! Co-Sponsored by the ASA Sound Studies Caucus and Sounding Out!: The Sound Studies Blog

The District Bar
SHERATON PUERTO RICO HOTEL & CASINO
200 Convention Center Boulevard, San Juan, PR 00907
Cash Bar
Appetizers! Drink Specials! VIP area!

303. Musical Movements

Puerto Rico Convention Center 102B

CHAIR: Ulrich Adelt, University of Wyoming (WY)

PAPERS: John Cline, University of Texas, Austin (TX), “Familiar Islands: The U.S., the Bahamas, and the Permeable Boundaries of ‘Folk’ Music”

Mikiko Tachi, Chiba University (Japan), “Folk Music and the Racial Imaginary in the U.S. and Japan”

Shana Goldin-Perschbacher, Stanford University (CA), “‘I need another world’: Queer Singer-Songwriters in Transnational Collaboration Post-9/11”

COMMENT: Ulrich Adelt, University of Wyoming (WY)

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314. Re-thinking Red, Yellow, Black, and Chicana/o Power through Oral History

Puerto Rico Convention Center 204

CHAIR: Rhonda Williams, Case Western Reserve University(OH)

PAPERS: Lorena Oropeza, University of California, Davis (CA), “He Said, She Said, But Who’s Right?: Oral History Unlocks Anti-Colonialism in 1960s New Mexico”

May Fu, University of San Diego (CA), “Oral History and the Asian American Radical Tradition”

Elizabeth Castle, University of South Dakota (SD), “Talking Back: Native Women’s Oral Histories in the Red Power Movement”

Lauren Araiza, Denison University (OH), “Oral Histories and Multiracial Coalitions in the UFW and the Black Freedom Struggle”

COMMENT: Rhonda Williams, Case Western Reserve University, (OH)

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INDIVIDUAL PAPERS

Rachel Donaldson, Vanderbilt University (TN), “Seeking the ‘Sensual’  and the ‘Significant’: Alan Lomax in Haiti”

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4:00 pm – 5:45 pm

325. Chavela Vargas, La Bamba, and Morrissey: Mapping Queer Musical Diasporas and Desires

Puerto Rico Convention Center 102A

CHAIR: Stacy Macias, University of Texas, Austin (TX)

PAPERS: J. Frank Galarte, University of Arizona (AZ), “‘Que soy muy canalla dice la gente’: The Pleasure of Queer Love, Desire, and Dolor in Chavela Vargas’ Repertoire”

Micaela Díaz-Sánchez, Mount Holyoke College (MA), “Yo también quiero bailar la bamba”: The Policing of Gender in the Chicana/o Son Jarocho Diaspora”

Melissa Hidalgo, Pitzer College (CA), “Complicated Colonial Legacies: Mapping the Queer Chicano Contours of Morrissey’s Los Angeles Fanscape in “Gay Vatos in Love”

COMMENT: Stacy Macias, University of Texas, Austin (TX)

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326. Marginal Digital Knowledges: A Workshop on Technology, Transformation, and Resistance

Puerto Rico Convention Center 102B

CHAIR: Tara McPherson, University of Southern California (CA)

PANELISTS: Simone A. Browne, University of Texas, Austin (TX)

Fiona Barnett, Duke University (NC)

Amanda Phillips, University of California, Santa Barbara (CA)

Tanner Higgin, University of California, Riverside (CA)

Moya Bailey, Emory University (GA)

Alexis Lothian, Indiana University of Pennsylvania (PA)

 

327. Caucus: Sound Studies: Sound and the State: The Politics of Acoustic Power

Puerto Rico Convention Center 102C

CHAIR: Jonathan Sterne, McGill University (Canada)

PAPERS: David Suisman, University of Delaware (DE), “Shock Wave Politics: The Battle Over Sonic Booms”

Peter Tschirhart, University of Virginia (VA), “Part 150 ‘Noise Exposure Maps’ and the Closing of the Acoustic Commons”

COMMENT: Mara Mills, New York University (NY)

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329. Between Island and Diaspora: Locating, Creating, and Performing Afro–Puerto Rican Bomba

Puerto Rico Convention Center 104A

MODERATOR: Tamara Roberts, University of California, Berkeley (CA)

This roundtable brings together bomba practitioners, cultural workers, and scholars from Puerto Rico and California. Rafael Maya and Pablo Luis Rivera will discuss their work as the founders of Proyecto Unión and Restauración Cultural. Sarazeta Ragazzi, Tamara Roberts, and Denise Solis will detail their work in the all-women’s performance ensemble Las Bomberas de la Bahia (San Francisco Bay Area). And Jade Power Sotomayor will extend the discussion of cross-cultural connections byconsidering the large Chicano participation in the form in the U.S., underscoring the ways that Latinidad and more specifically, Afro-Latinidad are corporeally articulated through this embodied practice.

Congas, Image courtesy of Flickr User Richard Alexander Caraballo

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SUNDAY, NOVEMBER 18, 2012

SUNDAY, NOVEMBER 18, 2012

8:00 am – 9:45 am

 365. Doing Disciplinarity: Puerto Rican Studies is/as/withAmerican Studies

Puerto Rico Convention Center 204

CHAIR: Marta S. Rivera Monclova, Framingham State College (MA)

PANELISTS: Marta S. Rivera Monclova, Framingham State College (MA)

Liana Marie Silva, State University of New York, Binghamton (NY)

Leonardo L. Flores Feliciano, University of Puerto Rico, Mayaguez (PR)

Sara Poggio, University of Maryland, Baltimore County (MD)

 

INDIVIDUAL PAPERS

Nadia Ellis, University of California, Berkeley (CA), “Dancehall’s Urban Possessions,” Puerto Rico Convention Center 101A

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10:00 am – 11:45 am

377. Jazz and the Voices of Empire and Resistance

Puerto Rico Convention Center 102A

CHAIR: John Gennari, University of Vermont (VT)

PAPERS: Daniel Stein, University of Goettingen (Germany), “Onkel Satchmo Behind the Iron Curtain: The Politics of Louis Armstrong’s Visit to East Germany”

Elliott H. Powell, New York University (NY), “Solidarity in Sound: John Coltrane, Indian Music, and Global Freedom Struggles”

Matthew B. Karush, George Mason University (VA), “Transnational Routes: Argentine Encounters with Jazz, 1959–1972”

COMMENT: John Gennari, University of Vermont (VT)

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INDIVIDUAL PAPERS:

Daphne Lamothe, Smith College (MA), “Trauma, Silence, and the Language of Resistance in Danticat’s Brother, I’m Dying”

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12:00 pm – 1:45 pm

INDIVIDUAL PAPERS:

 Imani D. Owens, Columbia University (NY), “The Politics of Sound: Race, Space, and Cuban Identity in the Poetry of Nicolás Guillén,” Puerto Rico Convention Center 209A

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2:00 pm – 3:45 pm

420. Terrains of Modernity, Aural Research, and Critique

Puerto Rico Convention Center 104C

CHAIR: Michele Hilmes, University of Wisconsin, Madison (WI)

PAPERS: Art Blake, Ryerson University (Canada), “John Cage’s Voice and New York’s Postwar Urban Sensorium”

Derek Vaillant, University of Michigan, Ann Arbor (MI), “The Power of Piaf: Racial Formation and Nostalgia in Postwar U.S.-France Aural Culture”

Jason Loviglio, University of Maryland, Baltimore County (MD), “Radio Localism 2.0”

Benjamin Aslinger, Bentley College (MA), “Listening In to Web 2.0: Subjectivity, Alterity, and Power”

COMMENT: Michele Hilmes, University of Wisconsin, Madison (WI)

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423. Los Nombres: Puerto Rican Popular Music in Lorain, Ohio

Puerto Rico Convention Center 202C

CHAIR: Petra R. Rivera-Rideau, Virginia Polytechnic Institute and State University (VA)

PANELISTS: Petra R. Rivera-Rideau, Virginia Polytechnic Institute and State University (VA)

Eugene Rivera, Jr., Independent Scholar

José Pepe Rivera, Sr., Artist

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INDIVIDUAL PAPERS:

Mike Amezcua, Northwestern University (IL), “Brown Bop: Mexican American Jazzmen, Race, and the Quest for a Transnational Jazz Movement”

San Juan, Puerto Rico, Image courtesy of Ricymar Fine Art Photography

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