This is the third post in Sounding Out!’s 4th annual July forum on listening in observation of World Listening Day on July 18th, 2015. World Listening Day is a time to think about the impacts we have on our auditory environments and, in turn, their effects on us. For Sounding Out! World Listening Day necessitates discussions of the politics of listening and listening, and, as Inés Casillas prescribes, a wider understanding of the power and meaning of volume as material sensation as well as listening practice, particularly in communities marginalized by U.S. racial and ethnic hierarchies. “Listening loudly in the face of anti-immigrant public sentiment,” Casillas tells us, “becomes a form of radical self-love, a sonic eff-you, and a means of taking up uninvited (white) space.” –Editor-in-Chief JS
Chicana and Chicano friends across the southwest share different renditions of a similar childhood memory. The one where Mexican parents or grandparents crank up the rancheras -mournful, classic Mexican melodies – on an early Saturday morning or what seems to be an inappropriate, way-too-late weeknight. They reminisce about listening as children in wonderment to the familial, communal sing-along that seemed to instinctively take place among extended kin. That, or they tell of listening, cringing in silence, in fear that the non-Mexican neighbors will overhear the radio and spontaneous serenade; a telltale sign that their family is, indeed, Mexican. “As if,” shared Deborah Paredez in her account, “those few white neighbors somehow didn’t already know you were Mexican.”
For unfamiliar ears, the sounds of Spanish, the mariachi ensemble, and/or accented karaoke all work together to signal brownness, working-class, and even, according to Jennifer Stoever, illegality. To me, the most provocative detail in these recurring childhood stories rests more on the volume, often stationed on one of two settings – “loud” or “real loud.” Excessive, “loud accouterments,” according to Deborah R. Vargas, are heard and identified as unforgiving, racialized and queer forms of surplus; what she calls “lo sucio” (a vernacular for dirty or grimy). The high volume allows Mexicans and Chicanas/os to publically flaunt their brown identities under the increasingly watchful gaze of a post-9/11 state, during a record-deportation Obama era, and when Latinos have officially outnumbered whites in the Golden (now brown) state of California. Listening loudly in the face of anti-immigrant public sentiment becomes a form of radical self-love, a sonic eff-you, and a means of taking up uninvited (white) space.
These stories, strikingly similar, often point to the ranchera song-style, specifically, the talents of Vicente Fernández and his regal voice as the beloved malefactor. The timber in Fernández’s famed voice rouses (drunken) merriments of Mexico, with lyrical utterings about acrimonious, heteronormative loves and losses. The gritos or sentimental cries that accompany such songs are gendered, nostalgic stand-ins for an affect of displacement shared by both Mexican immigrants and Chicana/os. Simon O’Sullivan insists that, “you cannot read affects, you can only experience them.” I would add, “through sound” to stress the ways in which sound travels and emotionally anchor a listener’s body. The fact that so many Chicanas and Chicanos have these recollections and several (read: me) reproduce these loud practices with our own children says more about the continued racialized, brown experiences of Mexicans and Chicana/os in the U.S. than perhaps the prowess of rancheras themselves.
In many ways, the workings of race, language and labor resonate through radio. I argue that the very public nature of Spanish-language radio listening represents a communal, classed, and brown form of listening that differs markedly from “white collar” modes of listening, which offers more solitary practices, promoted by commuting in private cars and listening to personal satellite radios, iPods, or Internet broadcasts.
For instance, one can routinely overhear loud Spanish-language broadcasts from the back kitchens of restaurants (regardless of the ethnic cuisine); outside bustling construction sites and Home Depot storefronts as day laborers await work; or from small radio sets balanced heroically on hotel housekeeping carts. On-air salutations heard throughout the day on Spanish-language radio are vocal nods to worksites as radio hosts greet washeros (car wash personnel), mecánicos (mechanics), fruteros and tamaleras (fruit and tamale street vendors), and those, presumably farmworkers, toiling under the sun. Despite the passivity in terms such as informal, invisible, and “under the table” to characterize a significant component of both U.S. and transnational economies, these recurrent and strong vocalizations of work and worksites makes audible the statistics of economist Lisa Catanzarite. She cites that recently immigrant Latino men constitute 40 to 71% of low-level service work such as “construction, agriculture, and manufacturing jobs, including waiters’ assistants, gardeners and groundskeepers, cooks, farm workers, and painters.” Not only do patrons and those passing by overhear radio at/near such worksites but radio also makes routine reference to labor and laborers. These “brown-collared” occupations coupled with the swift growth in Spanish and bilingual (Spanish-English) stations, have crafted a not-so-discrete, brown form of listening.
Arguably, it’s difficult to not hear the growth of Spanish-language radio as heavy metal, oldies, and jazz radio dials have surprised English-dominant listeners by switching to banda, norteños, and morning chatter in Spanish. In 1980 the Federal Communications Commission identified sixty-seven Spanish-oriented radio stations on the air. The 2010 figures list over 1300 radio stations broadcasting exclusively in Spanish. Proving all too well that those media pundits and scholars championing the digital era do not tune into broadcast Spanish-language radio.
Spanish-language radio stations openly cater to a working-class and immigrant-minded listenership by advertising their call numbers and radio personalities at public transit stops. Latinos, loyal listeners of Spanish-language radio, are more likely to ride a bus or subway than to drive in a carpool lane to get to work. As an acoustic ally, these broadcasts not only assume listeners are a mix of undocumented persons, legal residents, and from mixed-status families, but radio hosts and radio programs openly rally in solidarity of their listeners’ civil rights, a provocative feat, given the recurrent changes in immigration politics. In fact, promotional billboards for radio stations often double as political statements. This one, for instance, featured Univisión’s then top rated morning host. The slogan symbolically pokes fun at unfriendly English-only attitudes and keenly reminds drivers that the United States is the second largest Spanish-speaking country in the world.
The portable and inexpensive cost of radio sets makes it possible for Latinos to tug their sets to work with them. Indeed, a recent listening report verified that the average Hispanic radio listener makes less than $35,000 a year and tunes in as early as 4am; indicative of graveyard, swing shifts and/or early treks to work. Closely aligned with my own assumptions about listening, Jose Anguiano’s doctoral study includes an insightful chapter on the listening preferences of custodial workers during late night shifts; in particular, how workers decided on where to place radio sets to optimize the acoustic sound of empty building spaces.
Yet, a troubling National Public Radio (NPR) segment devoted to the difficulty of finding a simple radio set bared the distinct classed uses of radio and radio listening. Producers visited high-end specialty stores in search of an AM/FM radio. The program broadcasted their collective laments at finding one radio set at their fifth store. Of course, their pursuit would have ended much earlier if they had visited a local swap meet, a K-Mart, or asked any of said laborers above where they had purchased their radio set. During my own research for Sounds of Belonging, twenty-seven of the thirty-three immigrant focus group participants interviewed indicated that a radio set was their first media purchase in the U.S.
Of course, such lucrative opportunities to woo radio listeners are not lost on corporate media. Latino listeners (whether they identify as Spanish-dominant or not) tune in to radio an average of three hours a week more than the “general” (white) U.S. radio listener, with an impressive 13.5 percent of all U.S. radio now broadcasting in Spanish. Univisión, a name long associated with Spanish-language television, now reigns as the empire of radio, owning the most Spanish-language radio stations in the United States.
Although tabulated figures showcase the popularity of left-leaning political broadcasts on Spanish-language commercial radio, Mari Castañeda and Monica de la Torre remind us of the significance and efficacy of community-based, Low Power FM radio for rural, Spanish-dominant Latino communities. Without the privilege of corporate sponsors such as McDonalds, or Kohls, small and fiercely independent, community-based bilingual and Spanish-language radio still thrives in farmlands across the U.S.
Sound, especially at high volume, daringly seeps and trespasses across public, racial boundaries. The policing of sound, according to Derek Vaillant, beginning in the nineteenth century were orchestrated civic attempts to eliminate unsightly and “noisy” cries from poor, ethnic immigrant street vendors peddling their goods. Another instance, during World War II, foreign language broadcasts were outlawed out of monolingual American fears that enemies were communicating via radio. City transits often post rules asking that passengers use audio/video equipment only with headphones. Public etiquette about appropriate levels of volume enforced through noise ordinances and ways of listening (privately) speak to larger issues about race, labor, and class. Not only do these public campaigns and transit rules privilege the dominant, western ear but it also, according to Jennifer Stoever, focuses on white sensory orientations of noise which inherently positions those most marginalized as the “noise makers.”
For generations, Chicana/o and Mexican listeners have gravitated to radio for far more than the musical sounds of homelands imagined or left behind. Raising the volume on Spanish-language radio sends neighbors a racialized sign of “Mexican-ness” often heard as unruly, “noisy,” and perhaps worse, unassimilated. High volume from the private spaces of homes and cars disrupts the quiet, public acceptance of ear buds while also providing sheer, public glee. An audible, unabashed reminder of other forms of “lo sucio” – high credit card debt, more than 2.2 children, vegetable gardens in front yards, too-much-cologne or Virgin de Guadalupe adornments – and the brown refusal to tone, much less, to turn it down.
*Inspired by my six year old’s attempts to grito along with “Volver, Volver.”
Featured Image: Inside Espacio 1839 in Boyle Heights, California, retail and performance space and home of RADIO SOMBRA, a 24/7 community-based Internet radio station, Espacio is located at 1839 E. 1st Street and is open Wed-Sun, 12-8 pm. Image by Oliver Wang for KCET Artbound
Dolores Inés Casillas is an associate professor in the Department of Chicana and Chicano Studies and a faculty affiliate of Film & Media Studies at the University of California, Santa Barbara. She writes and teaches courses on Latina/o sound practices, popular culture, and the politics of language. Her book, Sounds of Belonging: U.S. Spanish-language Radio and Public Advocacy, was published in Fall 2014 by New York University Press as part of their Critical Cultural Communication series.
“Sonic Brownface: Representations of Mexicanness in an Era of Discontent“–reina alejandra prado saldivar
“Chicana Radio Activists and the Sounds of Chicana Feminisms“–Monica De La Torre
CLICK HERE TO DOWNLOAD: Radio Frequencies, Radio Forms LIVE
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Today’s podcast is an archival recording of “Radio Frequencies, Radio Forms LIVE,” a special program on WHRW, Binghamton University’s free-format radio station, broadcast on December 15, 2014 from 6:00-7:30. Part original radio art broadcast and part “Behind the Artists’ Studio” conversation, “Radio Frequencies” represents the culmination of a semester-long experimental collaboration between Professor Jennifer Stoever (BU English) and Filmmaker, Sound Artist and Professor Monteith McCollum (BU Cinema) and the students of their advanced transdisciplinary seminar “Resonant Frequencies: Exploring Radio Forms.”
Over the course of the Fall 2014 semester, students learned the fundamentals of recording and editing while discussing radio history, sound production, sound art history, and theories of sound and listening to copious (and diverse) radio pieces ranging from Aimee Temple McPherson sermons to Norman Corwin’s We Hold These Truths, the Suspense episode “Sorry, Wrong Number” to Delia Derbyshire’s “The Dreams.” McCollum and Stoever’s students were creative, interested, driven and exceptionally talented; two from the course, Tara Jackson and Aleks Rikterman, went on to have some of their semester’s work featured in the 2014 Mix for Wavefarm’s annual 60 X 60 competition, the only two students alongside seasoned arts professionals, professors, radio producers, and Prix Italia Winners.
The WHRW broadcast features well-crafted recordings of the course’s capstone project—4 collaboratively developed original 8-10 minute radio pieces—alongside fascinating live discussions between Monteith, Jennifer, and their students about radio as medium, broadcast vs. performance aesthetics, the process of recording, manipulating, and editing sounds, the students’ radio influences, the role of the listener, the value of radio’s past and their forecasts about its future. This podcast is a must listen for anyone interested in radio production and history, creative pedagogy, conversations about sound art, or just interesting and unexpected listening!
- “Amarilli,” a suspenseful radio drama scripted, performed, recorded, edited, and mixed by Maggie Leung, Hyucksang Sun, and Daniel Hong.
- “The Parlor City,” interwoven radio-verite stories about Binghamton, NY conceived, recorded, edited, and mixed by Yang Gao, Daniel Santos, and Ashley Verbert.
- “Untranslatable” an artistic sono-montage piece about language conceived, recorded, performed, edited, and mixed by Tara Jackson, Anna Li, and Michael Ederer.
- “Pura Vida: Solo Travel” a documentary interview montage conceived, recorded, scored, edited, and mixed by Aleksandr Rikterman and Garrett Bean.
Hosts and Executive Producers: Monteith McCollum and Jennifer Stoever
Opening Interview: Daniel Santos
WHRW Engineer: Tara Jackson
WHRW Program Manager: Daniel Kadyrov
McCollum and Stoever’s course was made possible by a generous transdisciplinary team-teaching grant from the Provost’s Office at Binghamton University, with thanks to Provost Don Neiman and Don Loewen, Vice Provost for Undergraduate Education
Monteith McCollum, Assistant Professor of Cinema at Binghamton University, is an inter-media artist working in film, sound, and sculpture. His films have screened at Festivals and Museums including The Museum of Modern Art, Hirshhorn, Wexner Center for the Arts and Festivals including SXSW, Slamdance, Hot Docs, Amsterdam & Osnabruck European Media Arts Festival. His films have garnered dozens of festival awards including an IFP Truer than Fiction Spirit Award. You can learn more about his work at monteithmcollum.com.
Jennifer Stoever is co-founder and Editor-in-Chief of Sounding Out! She is also Associate Professor of English at Binghamton University and a recipient of the 2014 SUNY Chancellor’s Award in Teaching.
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Sounding Out! Podcast #10: Interview with Theremin Master Eric Ross – Aaron Trammell
This is the conclusion to a two-part post by SO! regular writer Maile Colbert. Read Part One from Monday, January 12th here.
As we are primarily a visual culture, no longer connected to what environments can tell us through sound, we’ve lost aural acuity once central to the dynamic of our lives.
From what we have just begun to see, it appears that ancient human beings had learned well the lessons imparted by natural sounds. Their lives depended as much (if not more) on their ability to hear and understand the audio information imparted by their surroundings as those given by visual cues. –Bernard Krause, Ph.D The Soundscape Newsletter 06, June, 1993
All newborns emerge with the same cry, it is near impossible to distinguish one from another, even as a mother. This could be for many reasons and serve many purposes. Should something happen to a birth mother, the indistinguishable cry may help draw attention from another. It could be that, considering niche effect (in which animals adapt their calls to a frequency less populated by other environmental sounds), aside from biological reasons, a newborn’s cry is shaped by the wombscape from whence it came, and I speculate that generally speaking one wombscape is similar to another. Primarily what a fetus is hearing is low frequency. So it would serve that they would have an instinct to initially call out in a high frequency range. The baby then develops its cry according to its surrounding, such as a household in the city versus a country, a household with other children or not, a household with constant media sound.
My daughter has the most incredible earsplitting high frequency bark when she wants attention. If this doesn’t work (such as when “Baby, Mama has to wash the garden manure from her hands before she picks you up”), she’ll roll into a gritty horrific low growl that sounds like she’s being strangled. One of these always works, and I often wonder about these sounds’ relationship to the white noise (her specific mix in a more mid-range involving pink noise and a “rain on roof” recording) that has been a constant since her birth, and is still used for naps, some feedings, and bedtime.
Sound Machines and Noise
From my late pregnancy insomnia, to creating a calming environment in the labor room at the hospital, to keeping a consistent calming environment in the recovery room, to using that sound as a signal that it is time to calm, time to sleep…a sound machine has been a constant already in my daughter’s new world. It started with an app in Paris, at a festival during my third trimester, my waddling condition wouldn’t allow me to walk around much nor meet friends for drinks, etc. So I choose to stay in the hotel room and read. The fetal babe wasn’t in the mood to read, kicking and dancing, perhaps excited from the music at the festival. For a little while I played with her, her kicking in response to my pokes and prods. But soon I knew we both needed to both settle down. I was always fascinated by my parents’ sound machine as a child, it seemed something magical. I found and downloaded an app that allowed you to create your own mix, and so it began.
But recent research poses the question of whether a sound machine can actually affect hearing development. Some researchers have questioned if prolonged exposure to consistent sound could affect auditory pathways to the brain. I wonder what then of infants who grow up near, say, the ocean…or like my mother near a stream and small waterfall, a constant sound in her childhood and soundtrack to her memories from then. Or near a busy road or even walkway. Of course I want the babe to grow up to enjoy and focus on a varied soundscape. But at certain points, the noise has been a lifesaver! It’s been especially useful now combatting construction sounds, as babies tend to focus on background sounds, most likely for survival:
Of course it is very important to be aware of the strength of the sound a baby is exposed to, all too easy for our very visual culture to ignore. Even a sound machine with the volume too high, or the proximity too close, could reach decibels over 80, a threshold that could cause the tiny hair cells in the ear needed for hearing to die. As we lose these, we start to lose our hearing. The amount of energy in a sound doubles with even just a three decibel climb. If any sound makes it difficult to hold a regular conversation, chances are it’s past this threshold and could be doing damage. Our world is in many ways getting increasingly louder. As our cities grow, its sounds grow, and we are exposed to more constant and louder soundscapes. Will an accidental evolution be for us to adapt to losing our hearing? For me of course, this is a very bleak thought.
Your words are preserved in the tin foil and will come back upon the application of the instrument years after you are dead in exactly the same tone of voice you spoke in then. . . . This tongueless, toothless instrument, without larynx or pharynx, dumb, voiceless matter, nevertheless mimics your tones, speaks with your voice, speaks with your words, and centuries after you have crumbled into dust will repeat again and again, to a generation that could never know you, every idle thought, every fond fancy, every vain word that you chose to whisper against this thin iron diaphragm.
-Edison’s Ars Memoria, concept for the phonograph
A recorded sound transcends time. It allows a listener to share a space and perspective with the recordist. It allows a future people to hear the songs of people passed, and of their shared past. It allows for an extinct bird to call into the future, for a child to hear that bird and wonder, and question, and to have that question affect her future and therefore perhaps the future of others. I often think about what soundscapes or sound I have experienced that my daughter might not have the opportunity to experience when she’s older. Already since my childhood growing up in part in Hawaii, three birds I knew, I had heard, that my mother grew up with, that her father grew up with, that his parents grew up with (and so on)…are no longer calling in the wild. But what the world and I can share with her and her generation, can give her, can leave her, are recordings.
Kaua’i `O’o: http://macaulaylibrary.org/audio/6031
Hawaiian Crow: http://macaulaylibrary.org/audio/13434
The library I am constantly creating, shaped by my choice and perspective…where to hit start, when to stop, where to point the mic, what equipment to use, how to frame this aural moment that captured me and invoked the desire to save and to share.
I think of this very often these days, as a friend and great soundscape ecologist and composer has passed. Steve Miller (www.stevemiller.net ) left a wealth of music, sound, and writing that his daughter and family can share. His daughter will be able to put on headphones and share a space her father formed with his perspective, his choices, his interests. A sharing active with him.
A sharing that transcends time and space.
Future Memory, for Odette
Sound has a hold over my daughter in a way I wasn’t quite expecting. It’s almost a punch line that the daughter of two parents that work with and study sound would have such sensitivity. The smallest sounds can pull her from sleep, can pull her from eating. They can be a character for her, making her laugh, cry, yawn, widen her eyes in amazement.
It was only natural my partner and I decided to make an album as a gift to our daughter. We had wanted to do the same marking our history together years back, and had various sound recordings and unfinished ditties in a library marked “Future Memory.” The idea behind it was an aural coming together of our history and feelings expressed and translated through sound and song. We realized, of course, in many ways this was Odette’s history as well, and she our future.
The album became Future Memory, for Odette, a lullaby album in dedication and celebration to her, and including sounds from her growing in the womb, soundscapes we hope will be a part of her life, and in recording them in some way ensuring that, a score written for her while I was in labor from a friend, songs her father and I began and finished together during the stages of pregnancy, birth, and her first year, and collaborations and contributions in sound and music from family and friends would be her legacy.
This is her first song:
Dedicated to Odette Helen, and to the family, daughter, and memory of Steve Miller
“Future Memory, for Odette” to be released in 2015 through Wild Silence (www.wild-silence.com ). A dedication album to a new born daughter…a mix of her parents’ recorded and shared sounds, memories, hopes, and dreams towards a future with her. Sounds of her womb-scape, birth, and first year…music in collaboration with friends and family across oceans and land…an album of lullabies for Odette.
Maile Colbert is a multi-media artist with a concentration on sound and video who relocated from Los Angeles, US to Lisbon, Portugal. She is a regular writer for Sounding Out!
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On Sound and Pleasure: Meditations on the Human Voice– Yvon Bonenfant
This Is Your Body on the Velvet Underground– Jacob Smith