Over the next few weeks, Sounding Out! is proud to offer a new Thursday series spotlighting endangered radio archives across the United States, the kind of resources whose recognition and preservation could not only change media history, but also how we conceive of media history – and the voices that belong in it.
Our writers are part of an effort that is historic in its own right, the Radio Preservation Task Force (RPTF), part of the National Recording Reservation Plan at the Library of Congress. Over the past six months, under the guidance of Christopher Sterling (George Washington University) and Josh Shepperd (Catholic University), the RPTF has drawn together more than 120 faculty researchers and advisors from across the country who in turn have spread the word to create a network of more than 270 archives that hold recordings of broadcast radio, with the goal of creating a national inventory of finding aids and encouraging preservation and modernization through digital access.
If you’ve got archival broadcast radio that can’t be got online and maybe nobody even knows about — in any format or genre, national or local, high-powered or low, commercial or college, in a display or a shoebox – then we want you.
The coming months will see a second campaign of archive recruitment – I’ve taken on a role as Network Director to help coordinate that – as the RPTF rolls out a new working association with the American Archives of Public Broadcasting and gears up for a conference at the Library of Congress in early 2016, for which radio historian Michele Hilmes will be the Program Director.
Drawing on this vast effort, SO! will be bringing you stories of gaps in the record, voices we’ve long missed and need to recover, and some we are in danger of losing for good. We begin with a post by Josh Garrett-Davis, a PhD Candidate at Princeton University pursuing unique research into the long-unrecognized and uncatalogued history of Native American broadcasting.
Pursuing that history requires hard work and persistence; it also requires reimagining what counts as an archive in the first place.
– Special Editor Neil Verma
Despite dire poverty across most of the archipelago of semi-sovereign Native American land often called “Indian Country,” radio receivers had become a normal part of life there by the Great Depression. For example, as contemporary publications and later memoirs and oral histories reveal, after work hours in the camps of the Indian Emergency Conservation Work program (the Indian CCC) from northern Minnesota to the Southwest and the West Coast, many men and women listened to the wider world—even following Admiral Richard Byrd’s broadcasts from as far away as Little America, Antarctica.
Listeners, yes. But when did Native people take up the means of production, so to speak, and generate broadcasts themselves? In his history of Native radio, Signals in the Air, Michael C. Keith quotes several sources suggesting little sustaining programming existed until the first Native-owned and -oriented station appeared in New Mexico in 1972. As a sort of internal colony of the United States, Indian Country heard only imperial broadcasts for half a century. The “right to establish their own media in their own languages” in addition to “access to all forms of non-indigenous media without discrimination”—as described in the U.N.’s 2007 Declaration on the Rights of Indigenous Peoples—arrived remarkably late, and are still not fully granted to Native people. Quite recent are the 53 stations catering to Indian communities, and vital national programs like Native America Calling.
But Native people did speak and sing over the airwaves in earlier decades. In some cases a direct or indirect archive even exists, and undoubtedly more will emerge as radio archives more generally are preserved and cataloged through efforts such as the Radio Preservation Task Force of the National Recording Preservation Plan. The trouble is that the cumulative archive of early Indian radio has not been identified as a valuable record or really as a coherent archive at all, perhaps due to compounded misconceptions of radio as an inconsequential documentary record, and of American Indians as technological naïfs. In this post I call attention to the scattered fragments of this archive, which should be recognized as an important heritage for the recent progress in Indigenous media, echoing the various ways Native people seized limited opportunities once broadcast technology appeared.
Here is an initial attempt to quilt a few of those pieces into a pattern:
Widespread broadcasting started at about the same moment—the 1920s—as the first agitation toward tribal political sovereignty in the (constrained) twentieth-century sense. In March 1925, the Cayuga statesman Levi General, who held the ceremonial title Deskaheh, delivered an address from a Rochester, New York, studio. As transcribed in the Haudenosaunee (Iroquois Confederacy)–produced book A Basic Call to Consciousness, he began, “Nearly everyone who is listening to me is a pale face, I suppose,” and went on to appeal to those palefaces for Iroquois sovereignty on land that, like his radio signal, straddled the Canada–U.S. border (18). He urged his listeners to write to representatives in both governments and “ask them to tell you when and how they got the right to govern people who have no part in your government and do not live in your country but live in their own” (22). General certainly grasped the democratic and transnational possibilities of the new medium as he spoke directly to the citizens of two newcomer nations and plainly described to them a Haudenosaunee sovereignty that must have seemed radical.
Around the same time, the Yakama/Cherokee singer Kiutus Tecumseh (aka Herman Roberts) used his celebrity to perform on radio stations across the country, adding political commentary on Indian policy between songs. Often the songs he performed were Indianist compositions by non-Indian composers; Tecumseh was, in historian John Troutman’s words, “‘playing Indian’ with a pointed, political message” (250). Ojibwe bass singer Chief Roaring Thunder (aka George LaMotte), meanwhile, performed on KVOO from Tulsa in the 1920s, as mentioned in the contemporary press.
So far no audio transcriptions of any of these pioneering broadcasts have turned up, though in the 1970s the publication Akwesasne Notes produced a reenactment of General’s address and sold it on reel-to-reel, cassette, and cartridge.
One Native radio voice of whom an audio archive remains is the humorist Will Rogers (Cherokee). Historians Lary May and Amy M. Ware have convincingly argued that Rogers espoused Cherokee values—which informed his communitarian politics—and sometimes advocated directly on Native issues. Part of the task of creating and preserving an Indigenous media archive is to recognize Rogers’s place in a genealogy: He united oratory like Levi General’s with the vaudeville sensibility of Kiutus Tecumseh and Chief Roaring Thunder. (Rogers could also stand in for a number of mainstream performers whose Indian heritage was not widely recognized, from Lee Wiley to Hank Williams to Jimi Hendrix.)
World War II brought about vast changes in Indian Country, including increased exposure on the air. Great numbers of Native people served in the war effort—notably, in terms of radio, the Navajo and Comanche “code talkers.” But back home, the first sustained radio program, aptly named the Indians for Indians hour, began in 1941 on WNAD in Norman, Oklahoma. Don Whistler (aka Kesh-Ke-Kosh), the first Sac and Fox chief elected under the reforms of the “Indian New Deal,” created the show as a model of participatory programming and (fortunately for later generations) recorded more than a hundred programs on acetate discs before he died in 1951. Indians for Indians, which served and drew performers from perhaps twenty tribal communities and several Indian boarding schools in Oklahoma, persisted in various forms until the 1980s. The only show available online is one from 1976.
I have listened to most of the extant shows from the first decade—which are not endangered except insofar as they have been ignored—and it is a remarkable institution that adopted Will Rogers’s humor and brio while also foreshadowing the vibrant Native radio networks of today.
Archives are more scarce from elsewhere in Indian Country, but traces endure in archives and history books: The renowned Chiricahua Apache artist Allan Houser performed on the air in New Mexico as “the Apache Kid.” In the 1930s and ’40s, students from Santa Fe Indian School and Flandreau Indian School performed on radio shows in Santa Fe and Omaha, respectively. I have not found any recordings of any of these instances, but a few audio archives suggest transcriptions yet to surface: A Tuscarora farm family can be heard singing “By the Waters of the Minnetonka” on Major Bowes and His Amateur Hour on NBC in 1935. NBC also covered an American Indian Exposition and the Flagstaff All-Indian Powwow in the ’30s, which gave Native singers and speakers a national hearing. A non-Indian couple recorded Hopi and Zuni singers on an unidentified station in 1955 and 1956 from Parks, Arizona, a tape which was dubbed by an anthropologist and deposited in the Archives of Traditional Music at Indiana University.
There must be many other fragments, and we can hope that broad efforts like the Radio Preservation Task Force—as well as archival efforts originating among Indigenous organizations like Native Public Media, Koahnic Broadcast Corporation, Native Media Resource Center, and Vision Maker Media—could turn up records of them.
Marshall McLuhan once wrote ominously of the “tribal drum of radio” leading the masses to totalitarianism. But that message, like the medium itself, could be interpreted in a much more constructive sense. When we gather together the early history of Native radio and assemble the intertribal quilt proposed above, the product seems to squarely refute the racial logic McLuhan implied. We may find instead that Indian people themselves recognized right away the importance this “drum” could and would have for maintaining vibrant language, musical, and oral traditions in the face of colonialism.
The Red Power movement is generally thought to begin with the occupation of Alcatraz Island in 1969–71. Part of that action was the Santee Dakota poet and activist John Trudell’s creation, “Radio Free Alcatraz” on KPFA in Berkeley, California. We might hear these programs (preserved in the Pacifica Network’s archives) as heralding a new era of reservation stations and media advocacy by Native people. We could also hear them as descending from efforts—still unrecognized and uncatalogued—by Native innovators over the previous half century.
Josh Garrett-Davis is a PhD candidate in history at Princeton University. His dissertation, “Resounding Voices: American Indians and Audio Technology, 1890–1969,” examines Native American use of phonograph and radio technology from the earliest ethnographic and commercial phonograph records to the founding of Indian-run labels and radio shows in the mid-twentieth century. He is the author of Ghost Dances: Proving Up on the Great Plains (Little, Brown, 2012), and a member of the collective M12, which promotes and creates art in rural places.
REWIND! . . .If you liked this post, you may also dig:
A Tribe Called Red Remixes Sonic Stereotypes– Christina Giacona
Chicana Radio Activists and the Sounds of Chicana Feminisms — Monica De La Torre
Radio de Acción: Violent Circuits, Contentious Voices: Caribbean Radio Histories– Alejandra Bronfman
Special thanks to Daniel Murphy for the RPTF Logo.
Welcome to the second part of Radio Art Reflections, a series on radio art that brings together the thoughts of three practitioners who have been researching the field from Canada, Australia and the UK.
In the first part Canadian sound and radio artist Anna Friz discussed how transmission art has shaped her practice and how it has become an important current within the expanded territory of radio art. Following this, musician and sound artist Colin Black reflects on the particularities of Australia’s radio art history, analyzing the effects of ongoing cutbacks at the Australian Broadcasting Corporation. Black fears a distinctive Australian soundscape-based radio art is in danger of being lost, while identifying a current renaissance in narrative based radio features which currently shape ABC radio output, and considers the potential of ABC’s new Creative Audio Unit.
– Guest Editor Magz Hall
As an artist growing up in rural Australia, I was hugely influenced by how state-owned radio engaged with sound-based practitioners. For decades, radio not only gave voice to some of the more exploratory artists and their works, it allowed artists and audiences from all over this vast continent to find a space in which experimental works could, with financial support, gestate, be realized and propelled onto a world stage, often receiving international acclaim for their distinctive perspective.
In recent years I have come back to those works as a PhD researcher, interviewing thirty five international practitioners, theorists and producers on Australian radio art thereby gaining a new appreciation of its particular aesthetic practices and approaches. This article draws on some of these interviews to highlight national and international perceptions about where Australian radio art has been, while also demonstrating its potential to influence a new generation of artists to explore beyond mainstream media formats.
THE LISTENING ROOM
While there are a few early examples of Australian radio art, consistant programming and commissioning of radio art effectively commenced in the 1980s with the formation of the ABC Arts Unit during 1984-85 and the acoustic arts programme The Listening Room, which aired from 1988 to 2003. Although long-decommissioned, The Listening Room was still one of a very few signposts that my interviewees cited when trying to understand the properties of Australian radio art. The Listening Room’s founding executive producer Andrew McLennan, who expanded the boundaries of ABC radio from 1976 onwards, had a clear take on the aesthetic framework of the show, stating in one internal ABC report (c1990) that the programme was a:
… venue for the exploration, the cross-pollination of radio forms. … you can hear new radio plays, audio essays, acoustic features, sound documentaries, new music, sound-scapes and sculptures, audio installations, acoustic art forms …
This approach was broader than that of other international radio art programs. Here is a quote from the formative executive producer of Deutschlandradio Kultur, Götz Naleppa, who took a much more “aesthetic” approach for his well-known Klangkunst programmes in Germany:
The difference to other radio-art-forms like radio-play is simple: sound-composition [a term Naleppa prefers to radio art] shares with them the same elements: sound, text (voice) and music. But in radio-play text (dialogue) is in the foreground and the other elements SERVE it (often in an illustrative way). And in (radio)sound-composition we have the same elements – but they are EQUAL, they are simply MATERIAL in the hands of the composer [Götz Naleppa, e-mail message to author July 28, 2005].
Of the two, The Listening Room clearly had a wider scope. Thus a number of ABC works, like On the Raft, All at Sea (by Robyn Ravlich and Russell Stapleton), placed the text in the foreground as the narrative is primarily driven by the use of spoken dialogue and the other elements are used to serve the text in a chiefly illustrative fashion. By definition Naleppa would call this a “radio-play” and not necessarily neues hörspiel or radio art, and definitely not a radio “sound-composition.”
Extract from On the Raft, All at Sea (2002) by Robyn Ravlich and Russell Stapleton (courtesy Robyn Ravlich and ABC Radio)
“AUSTRALIAN” RADIO ART
Alongside this inclusiveness of a wide scope of work, my research uncovered a range of other ideas about the identifiable properties of Australian radio art. Austrian Elisabeth Zimmerman claims that with Australian work there is “a certain tradition” that favours the “use of environmental sounds … but in a very composed way.” Andrew McLennan supports Zimmerman’s viewpoint and states: “it’s always hard to say and it is probably a bit of a cliché … [however he] often think[s] of it as quite environmentally driven.” Douglas Kahn, an American, is more skeptical, observing that “The Australian stuff was much broader range … I don’t think you can say that there was an Australian aesthetic because there were so many different artists that were brought in to do things.” Although later Kahn does state that a common thread heard in Australian work was its “really high quality production values … really nice complex mixes … people playing the mixing board like it was a piano in a really sophisticated way.” Kaye Mortley from her Australian French background describes Australian work as “radiophonic art, of various sorts, more experimental in nature, some produced by composers.” While not a composer, Australian Virginia Madsen supports Mortley’s viewpoint when she describes her own work as “experimental … it combines music, theatre performance, and documentary really.” The common theme that emerges from my research is the openness and commitment to experimentation that exists alongside a highly professional approach to the art form within Australian radio art culture.
My interviews also indicated that radio art plays a role in the perceived amorphous and multi-faceted notion of national identity, while confirming Kahn and Nicholas Zurbrugg’s earlier observations that radio art has critically contributed to the overall arts ecology in Australia. As a practitioner, I would also describe my own work as having an experimental approach that is influenced by the high quality production levels of programs like The Listening Room. While much of my work is environmentally driven, my artistic focus is to create multi-faceted, intimate aural geographies in which human imprint is present.
Extract from Alien In The Landscape (2007) by Colin Black (courtesy DeutschlandRadio Kultur). This extract features synchronous field recordings made by a Rodes NT4, X-Y configured stereo microphone and Fender Stratocaster with additional strings attached as pictured below.
THE CREATIVE AUDIO UNIT AND AUSTRALIAN RADIO TODAY
When The Listening Room was decommissioned in 2003, explorative radio was forced in two directions: ABC Radio National programmed some word-based works, while ABC Classic FM aired another set of works that Kate Dundas (Director of ABC Radio) has called “Shorter-form pieces, maybe perhaps down the sound-based acoustic end or radiophonic end of the spectrum.”Budgets were dramatically reduced and diverted, resulting in the effective abandonment of regular commissions and airtime for long-form sound-based works. In 2012 ABC management decommissioned book readings and Creative Instinct (a “feature program that reflects and explores the creative world”) and The Night Air (described as “aural equivalents of the avant-garde cut-up: a montage of interviews, location sound, music and found audio”). Moreover management oversaw the dismantling of the Airplay programme, which included “hour-long dramatic fictions [sic] experiment with form” effectively ending an 80-year tradition of Australian radio drama. In replacing these programmes, the Creative Audio Unit (CAU) was planned and American-style low budget radio production techniques for dramatic short stories (as championed at the 2012 ABC run Radio Beyond Radio conference) were put on the table as the future of radio.
In 2013 the ABC recruited a whole new team (who collectively had very little direct engagement with prior radio drama and The Listening Room production budgets and procedures), to setup, oversee and run the CAU. This transition was so atypical of past ABC changes that it raises questions as to whether this was an orchestrated act of cultural amnesia. It is perhaps not surprising that one of the major challenges this new team faces is the lack of resources, which impedes the magnitude of new works commissioned. This also raises questions as to how the previous budgets from Airplay, The Night Air and Creative Instinct have been reassigned. Another challenge is this unit’s extremely wide area of responsibility (that was previously spread across a number of ABC Units) ranging from radio drama and essays on the Radiotonic programme (effectively replacing the entire radio drama department) to what it claims to be a “portal into radio art, performance, soundscapes and composed audio features” on its Soundproof programme.
While Soundproof makes gestures to re-stimulate radio art activities in Australia, in sampling its first twenty episodes it becomes apparent that a very large percentage of airtime is heavily driven by the spoken dialogue narrative, more in line with radio drama or documentary. Furthermore, the episodes that contain the more interesting sound works seem to be frequently interrupted by extended contextual dialogue and therefore, for the most part, present only extracts or shorter form radio art works. Therefore, as a practitioner who runs the risk of being excluded from future CAU activities, I would nevertheless argue that for the most part, the CAU is doubling up on its focus on radio drama and documentary style productions and has not to date reached its goal of fully exploring and presenting sound rich radio art features, as it claims (please see Soundproof episode mp3 downloads dated between 11 May to 21 September 2014). Moreover, Soundproof is much more constrained, even backward-looking, when compared to its predecessors and is therefore aiming to attract a much less adventurous radio audience. More glaringly, the first twenty episodes lack a strong presence for new Australian works when compared to The Listening Room that broadcast sixty-four Australian works with a total duration of fifty hours in its first year of operation. As an inquisitive listener it seems that, to date, Soundproof has forgotten its own lineage without offering anything new or innovative and in doing so, has also forgotten audience members like myself in Australia and throughout the world.
I sometimes wonder what the conclusions from my research study would be if it were only focused on current practice. Would today’s Australian radio art still play a role in the perceived multi-faceted notion of Australian national identity? Would it still be perceived to have an experimental approach with high quality production levels that favour the use of environmental sounds? Is it still a critical contributor to the overall arts ecology in Australia? Audience members who have little prior knowledge of Australian radio art, may think so or may not conceive of its potential to do so. However, given sustained support, the space for experimentation and a clear inventive vision for the future, building on the legacy of past achievements, Australian radio art clearly has the potential to regain its status on a world stage.
Featured Image: Beastman mural on Brisbane Radio by Flickr User JAM Project
Dr Colin Black is an internationally acclaimed composer/sound artist having won the 2003 Prix Italia Award and achieving the final round selection in the 2010 and 2011 Prix Phonurgia Nova for his creative feature length works. As a result of this acclaim, Black has received multiple national and international commissions to create innovative long-form works for broadcast across major Australian and European networks. Black’s curator credits include, international festival/showcases of award winning Australian acoustic art and radio art at London’s Resonance104.4fm, Kunstradio (ÖRF, Austria) and Toronto’s New Adventures In Sound Art. In 2013 he also curated the Australian Broadcasting Corporation’s Sound Fix: Your Weekly Dose of Transmitted Audible Art series. He is a PhD graduate of the Sydney Conservatorium of Music where he was a recipient of the University of Sydney Postgraduate Awards Scholarship. More recently Black has been engaged as an academic lecturing at the University Technology, Sydney; moreover he has authored a number of conference papers and peer reviewed journal articles including “An Overview of Spatialised Broadcasting Experiments With a Focus on Radio Art Practices” in Organised Sound. Black is also the founding member of The International Radio Art (and Creative Audio for Trans-media) Research Group. For more information see: www.colinblack.com.au
REWIND! . . .If you liked this post, you may also dig:
Unsettled Listening — Randolph Jordan
Radio Ambulante: A Radio that Listens — Carolina Guerrero
Everything Sounds Podcast — Craig Shank
It’s an all too familiar movie trope. A bug hidden in a flower jar. A figure in shadows crouched listening at a door. The tape recording that no one knew existed, revealed at the most decisive of moments. Even the abrupt disconnection of a phone call manages to arouse the suspicion that we are never as alone as we may think. And although surveillance derives its meaning the latin “vigilare” (to watch) and French “sur-“ (over), its deep connotations of listening have all but obliterated that distinction.
In the final entry to our series on Sound and Surveillance, sound artist Anne Zeitz dissects the theory behind her installation Retention. What are the sounds of capture, and how do the sounds produced in and around spaces of capture affect our bodies? Listen in to find out. -AT
CLICK HERE TO DOWNLOAD: Anne Zeitz and David Boureau’s “Retention”
SUBSCRIBE TO THE SERIES VIA ITUNES
ADD OUR PODCASTS TO YOUR STITCHER FAVORITES PLAYLIST
This podcast presents Retention, a quadriphonic sound installation made with David Boureau. It considers the sounds of surveillance, detention and migration. Retention concentrates on the “soundscape” of the Mesnil Amelot 2+3 detention center for illegal immigrants situated to the North of Paris just beside the Charles de Gaulle airport. This center constitutes the largest complex for detaining “illegal immigrants” in France, with 240 places for individuals and families. Approximately 350 airplanes pass closely above the center over a 24 hours time span, creating intervals of very high sound levels that regularly drown out all other ambient sounds. Retention uses quadrophonic recording technology to capture and diffuse a live transmission of communication between pilots and the Charles de Gaulle control tower. The work also integrates recordings from inside the center made by communications via mobile phones. In the short intervals of silence (always implying sounds of some sort), the atmosphere seems suspended. This suspension is paradigmatic for the clash between the local and the global, between those who are trapped in a state of detention before being expulsed by the engines moving over their heads and those who circulate freely (nonetheless under surveillance) in our global society. Retention exhibits a changing sonic space in order to consider how “waiting zones” and processes of mobility meet.
Featured Image (c) Anne Zeitz and David Boureau, Retention, 2012.
Anne Zeitz is a researcher and artist working with photography, video, and sound media. Born in Berlin in 1980, she lives and works in Paris. Her research focuses on mechanisms of surveillance and mass media, theories of observation and attention, and practices of counter-observation in contemporary art. Her doctoral thesis (University Paris 8/ Esthétique, Sciences et Technologies des Arts, dissertation defence November 2014) is entitled (Counter-)observations, Relations of Observation and Surveillance in Contemporary Art, Literature and Cinema. Anne Zeitz was responsible for organizing the project Movement-Observation-Control (2007/2008) for the Goethe-Institut Paris and collaborated on the exhibition and conference Armed Response (2008) at the Goethe-Institut Johannesburg. She is a former member of the Observatoire des nouveaux médias (Paris 8/Ensad) and of the research project Média Médiums (Université Paris 8, ENSAPC, EnsadLAB, Archives Nationales, 2013/2014). Her most recent research concentrates on the work of the American artist Max Neuhaus with the publication of De Max-Feed a Radio Net (2014), part of the Média Médiums book series. She is the artist of this year’s Urban Photo Fest and participated at the Urban Encounters / Tate Britain in October 2014.
REWIND! . . .If you liked this post, you may also dig:
Toward a Civically Engaged Sound Studies, or ReSounding Binghamton – Jennifer Stoever