Radical Listening and the People’s Microphony: A Conversation with Elana Mann
Members and collaborators of ARLA (Paula Cronan, Juliana Snapper, and Elana Mann) participating in a General Assembly at Occupy LA City Hall, November 11, 2011
Listen to everything all the time and remind yourself when you are not listening–Pauline Oliveros
“CAN YOU HEAR ME?!” “I CAN HEAR YOU!!” “IT’S A VAN GOGH PARADE!!” . . .were some of the enthusiastic replies when artist Elana Mann, musician Juliana Snapper, and other members of ARLA (Audile Receptives Los Angeles) arrived on the scene at Occupy LA with giant hand-made ears. Mann co-founded ARLA in the Spring of 2011 with Snapper, filmmaker Vera Brunner-Sung, and choreographer Kristen Smiarowski. After studying scores and techniques on listening developed by composer Pauline Oliveros, ARLA developed a workshop geared toward Occupy LA that included a listening parade in which they held up the giant ears and protest signs with ears on them. Snapper recalls, “The simple physical presence of people carrying large paper-mache ears was met with a kind of hungry recognition…recognition of what it meant that we were holding the symbols (giant ears).” They led workshops, listening sessions, and discussion groups. They performed Oliveros’ sonic meditation “Teach Yourself to Fly” and a composition written by Mann and Snapper entitled “People’s Microphony.” And a project was born. Through personal interviews and audio-visual examples, I document, contextualize, and analyze its work. 
Mp3=The People’s Microphony Camerata performing “Teach Yourself to Fly” Pauline Oliveros
I am happy that Elana Mann chose to use my Sonic Meditations for the People’s Microphony project. These pieces are meant for anyone that wants to perform them regardless of musical training.” –Pauline Oliveros
For Mann, active listening is “a process of tuning in simultaneously inward and outward. Active listening allows for an awareness of and an opening up to sounds around me and also a digestion of what is happening inside of me in relation to these sounds.” Much of the recent focus on this practice comes from the music and sound art worlds, as well as acoustic ecology, a field formed from the overlapping area between science and art that concentrates on the importance of experiencing and investigating our sonic surroundings with detailed care and respect to understand its importance on our world and our place within it. Mann’s work addresses a unique angle at the intersection of these fields: listening’s empathetic effect on those whom you are listening to, a consideration arising from a project she worked on between 2007-2010 with Iraq war veteran Captain Dylan Alexander Mack, called “Can’t Afford the Freeway.”
. “Can’t Afford the Freeway” highlights how her collaborations emerge as conversations between involved artists as well as the audience. Speaking to Mann about the project, she stated,Alex created some recordings for me and I kept listening to them over and over again trying to figure them out. I eventually produced more interviews with him and realized that he needed his story to be heard and I needed to try and understand his story. So I created a project in which I attempted to listen as best I could. Listening to his recordings made me feel close to him, but I also recognized that no matter how many times I heard his words they were still foreign to me. Still the very act of me struggling to listen was important for both of us, and I think this is true of many interpersonal/political and social situations. You can never experience what it is like to be someone else, but active listening opens up a space of empathy and connection. I also think we can see how a lack of active listening is affecting the political landscape in the United States so negatively, by producing a highly polarized and vitriolic environment.
And what about at Occupy LA?
At Occupy LA I was hopeful that there would be a place for listening to voices that had not been heard before and sometimes that happened. Other times people used the space for projecting, not receiving. I think that there needs to be strong voices making themselves heard, but I don’t want to lose the other part of that equation, which is those voices being quiet and listening to others, and themselves.
ARLA Ear Strengthening Workshop, Occupy LA site, November 11, 2011, Photo by Carol Cheh
Mann, thinking and researching about social, aesthetic, and political points of listening and voicing, felt there was something to be considered about the “radical receptivity and the core message of the OWS movement” and its global amplification of voices struggling to be heard. In the Spring of 2012, she formed The People’s Microphony Camerata with Snapper, a radical experimental choir based in Los Angeles exploring the process of the People’s Microphone. The exact history of the “People’s Microphone,” or “People’s Mic” is unclear, but its use in the Occupy Movement has already become iconic. Ted Sammons discusses the implications of the People’s Mic for communication in his October 2011 post, “‘I didn’t say look; I said listen’: The People’s Microphone, #OWS, and Beyond.” The human microphone is a way to deliver one person’s message to a large group of people in situations where amplification tools, such as bullhorns, are either not allowed or unavailable, or if the acoustics of a space distort amplification. The speaker calls, “mic check!” to alert their intentions. Those around them call back, “mic check!”, until the gathering understands something will be said. The speaker breaks their statement into short sentences, pausing to allow those around them, or the “first wave,” to repeat them in unison. They then pause for those further away, or the “second wave,” to repeat again…and so on until those in the back of the gathering have heard the statement.
Members of People’s Microphony Camerata rehearsing in Los Angeles, April 15, 2012, Photo by Jean-Paul Leonard
The group’s trademark intensity sometimes carried over to the audience. Mann discovered such transference often had to do with prior associations with a location or context. Mann recalled a particular performance at the Occupy movement called “Chalkupy” that was formed in response to a protest running simultaneously with the LA Art Walk, in which activists had handed out chalk and told stories of police repression while chalk drawings were created on the walkways. The police shut down the art walk and a violent struggle ensued. The Occupy LA movement called for people globally to take to the street with chalk in protest, and the day was called “Chalkupy”. The audience of protestors was mixed and tense, and when the PMC began their performance of a highly emotive score called “Sob-Laugh” by Daniel Goode, people were either drawn to or repelled by the performance.
The PMC performing “Sob Laugh” at the “Chalkupy” protest in downtown Los Angeles, Image by Daniel Goode
I think there was some fear about the vulnerable revelation of emotions in the space of the protest. Many of the Occupy LA protests were so risky that everyone had to be extremely tough to exist in that activist space. I respect that. Still I think there are other things that can happen in a space of protest that bring out different feelings. Some activists wanted us to be more musically conventional, “why can’t you just sing some folk songs like normal protest choirs,” we were asked. But we really were not into that kind of thing. . .
In most protest situations, the audiences welcomed their activities. Many shared that it opened up a new space where people could meet each other as humans rather than adversaries or collaborators. Mann edited and published a monochromatic grassroots songbook with the various scores the PMC received for performance, opening up the circle for anyone and everyone to perform and feel that closeness.
Sometimes it was hard to translate a piece that worked during a group rehearsal to something for an audienceperformer situation. . .The PMC never fully developed how to deal with audience participation, but this is something I have been developing on my own in working with students on PMC materials. The scores from the People’s Microphony Songbook and the techniques Juliana and I developed when we first formed the PMC create an immediate closeness within a group, which is remarkable.
From the “People’s Microphony Songbook”: Many voices that were once silenced are now resonating through large crowds, not only of activists, but ordinary people all over the world, assisted by internet networks, and a simple technology called the People’s Microphone. The People’s Mic expressed the interrelated desires of collective and individual voices to speak and be heard, to hear one’s words spoken back through different mouths, and to digest someone else’s words through one’s own body. Beyond projecting an individual’s voice further then it can resonate on its own, the People’s Mic has implications for all of the bodies in its vicinity. It energizes listeners in ways the microphone or megaphone cannot by making listening active, vocal, and embodied. The project, like the Occupy movement, holds all the complexity, beauty, and drive of being human, whether you consider it “working” or not. When I asked Mann about how changes within and towards the Occupy Movement affected the choir, and whether they were winding down or taking a new form, she answered:
I think more than anything else, our group faced a lot of the same challenges that the Occupy Movement faced challenges in horizontality, in the push and pull between interior and exterior exploration, in the sometimes painful vulnerability of investigating the intimate personal and political space with others. I think the project is still developing. The choir still communicates, and some members are currently collaborating with composer Daniel Corral, but the PMC does not meet and rehearse like we used to I think it will continue to wax and wane. In the meantime, I am still working on ideas of active listening. I am currently creating a project called “Listening as (a) movement” within an under-served neighborhood in Pasadena, CA, exploring ideas of radical listening within a specific neighborhood.
In an age of constant bombardment of stimuli, our heads scream with thoughts, opinions, arguments, and expressions. With our current technology, our input and output can be a constant rush of snap reactions and impulses, which has a profound effect, of course, on our day-to-day lives, on our culture(s), on our politics. But these circles cannot be affectively complete without the other side. We need someone to hear us, and, more then that, we need someone to listen to us. And we, in turn, need to listen to them.
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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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REWIND! . . .If you liked this post, you may also dig:
“Sensing Voice”–Nina Sun Eidsheim
“Within a Grain of Sand: Our Sonic Environment and Some of Its Shapers”–Maile Colbert
Hearing “Media-Capitalism” in Egypt
As I began researching my first book Ordinary Egyptians, a study of Egyptian culture from the 1870s until the eve of the 1919 revolution, sounds and early sound media were the last thing on my mind. However, When I dug more deeply into the historical sources, I realized the importance of music and the comedic theater in the urban culture of turn of the century Egypt. This made me expand the scope of my research to incorporate the vernacular culture of Egypt as an entire media-system, which as I showed in my book, was instrumental in constructing a modern Egyptian national identity. Music, songs, plays, chants, speeches, conversations and chatter, were very influential in forming an Egyptian national culture at the end of the nineteenth century, especially in a society with low literacy rates. By incorporating performance and sound media–especially the rising record industry–my book strives to expand the historical study of this period beyond just the visual and the printed to include sound, and aural/oral expressions of culture.
“Muski Street, Cairo, 1903.” Source: William Herman Rau. From Library of Congress Prints and Photograph Division.
Ordinary Egyptians also engages with some of the theories of nationalism and tests their applicability to Egypt and the Arab world. It introduces the concept of “media-capitalism,” which expands the historical analysis of Egyptian nationalism beyond just print and silent reading, through the incorporation of audiovisual, sound, and performance media. By integrating these new media, especially the burgeoning record industry, my book attempts to make room for both the “ear” and the “eye”—for the aural and oral alongside the visual—and in the process provides a more comprehensive explanation for how individuals and communities digest and embody cultural information. As this excerpt explains, cultural productions, in any form, are not socially relevant unless they are communally and socially activated; they must be discussed, breathed, and animated in the routine of everyday life.
The following is an excerpt from Ordinary Egyptians, with thanks to Stanford University Press. Notes have been included in the text to conform to Sounding Out!‘s style sheet.
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Mundane Nationalism
Egypt’s new mass media reflected on relevant everyday political, economic, and cultural concerns, and amplified them on the national stage in a comprehensible, locally pertinent and entertaining form. The repeated themes of many of these media included: bemoaning the lack of economic opportunities for native Egyptians, portraying the economic exploitation of Egyptians by foreigners, warning of perceived declines in national “morality,” satirizing and at times insulting British and native officials, and rousing patriotism and a sense of collective national solidarity.
However, the most effective way that national identity and a sense of nationhood was ‘absorbed’ was not only through these overstated themes and methods, but through the mundane media portrayals and representations of everyday “national” life and the internalization of these modes in actual practice. As Michael Billig describes in Banal Nationalism, nationalist ideology “might appear banal, routine, almost invisible,” however, these “subconscious” matter-of-fact representations create a common sense “naturalness of belonging to a nation” (15-16). Billig explains that often there is “continual ‘flagging’, or reminding, of nationhood,” as on a daily basis, citizens are reminded of their national identity. This reminding however, is “so familiar, so continual, that it is not consciously registered as reminding” (8). Mundane and unstated representations of Egyptian-ness abounded in most forms of mass culture, where “Egyptians” distinctively spoke and acted and were clearly, though tacitly, differentiated from non-Egyptians. Most of the media examined in this study implicitly addressed their listeners, viewers and readers as members of an Egyptian “nation.” To be sure, the most influential aspect of vaudeville and the satirical press were not necessarily the outwardly nationalistic messages of many of their articles, cartoons, and dialogues, but the recurring and mundane representations of colloquial Cairene as the de-facto dialect of all Egyptians, and the implicit understanding that flawlessly speaking and understanding it was the basic marker of a “modern” Egyptian national identity. Only an “authentic” ibn or bint al-balad (son or daughter of the country) would employ Egyptian Arabic and grasp its multiple meanings and nuances and hence participate in this new mass-produced colloquial culture. In fact, many of the comedic dialogues depicted in political cartoons and vaudeville repeatedly contrasted the mispronunciations of foreigners—who often played unsympathetic or villainous roles—with the “correct” pronunciation of affable Egyptian characters. This repeated portrayal of Cairene as the only “authentic” Egyptian accent reified it as an unofficial dialect of all Egyptians, even if back in the villages and towns of the Sa‛id more localized modes of expression were employed. By way of media-capitalism, Cairo’s dialect and culture was overwhelming—colonizing, if you will— the multitude of other localized dialects and cultures in Egypt. Thus, paradoxically, Cairene Arabic was the primary tool for nationalist, anti-imperialist discourse, and simultaneously, through internal-colonialism, it imposed its own culture on the “nation” [Note: This is very similar to what was happening in France during roughly the same time period. See Eugen Weber's Peasants Into Frenchmen: The Modernization of Rural France, 1870-1914, 486-88].
“Egyptian crowds with Italian flag during 1919 Revolution.” Source: From L’Illustration (Paris), May 3, 1919.
The Sensorium and the Public Sphere
The efficacy of the new mass media and its potential for mass mobilization was best demonstrated during times of national crisis. The 1906 Dinshaway Incident and the 1919 Revolution in particular reveal how all forms of mass media functioned together to effectively document, memorialize, celebrate, and mobilize on a national scale. The growth of popular Egyptian mass culture, articulated almost exclusively in colloquial Egyptian, was the pivotal factor in the popularization and dissemination of an Egyptian national identity. The evolution and universalization of a colloquial Egyptian middle culture, made possible especially through the utilization of sound and audiovisual media, allowed for a shared and “uniquely” Egyptian cultural landscape. It is primarily within this non-official web of colloquial Egyptian mass culture, driven in large part by media-capitalism, that Egyptian national identity was widely disseminated and popularized.
One crucial aspect of this study was the critical role coffee shops played as cultural hubs, where differing mass media from newspapers to recorded music were publicly merged, negotiated, and digested. Many of the songs initially written for musical and comedic plays were recorded and played, or performed by street musicians at coffee shops and even in the streets and sidewalks. The role of the thousands of urban cafés and other public meeting areas in the broadcasting and reception of these new cultural productions is central to understanding the potency and effectiveness of this developing nationwide culture. Indeed, coffeehouses, as Peter Burke has remarked in A Social History of the Media, “inspired the creation of imagined communities of oral communication” (30).
“Egyptian newspaper boy yelling out the latest headlines, Cairo, 1907.” Source: From Douglas Sladen, Oriental Cairo (London: 1911), 64.
However, as discussed in previous chapters, this was never a one way conversation, as writers of these vernacular media were plugged into the streets and public squares through these very same cafés. As we have observed in this study, it can be said that the entire vaudeville theater industry arose out of the cafés on ‘Imad al-Din Street, where most of the vaudeville theaters were housed [Note: See Ibrahim Ramzi, Masrahuna ’Ayyam Zaman wa Tarikh al-Fananin al-Qudama’ (Cairo: Matba‘at al-Salam (1984), 25. There were at least three major cafés in Imad al-Din Street that were frequented by actors, singers, writers, and musicians— Qahwat al-Fan (The Arts Café), Qahwat Barun (The Baron Cafés), and Qahwat Misr (The Egypt Café)]. It was through these dialogical “physical” interactions with the people in the streets, market places, and cafés that the writers, musicians and performers of these media (re)calibrated with the subtleties, textures, and flavors of everyday Egyptian life. As Mikhail Bakhtin cautions in The Dialogic Imagination, we must not ignore the “social life of discourse outside the artist’s study, discourse in the open spaces of public squares, streets, cities and villages;” for it is in these public spheres that Egyptian mass culture is embodied into everyday life, acquiring its socio-economic, political relevance, and more importantly perhaps, its perceived authenticity, and contemporaneity (259). Indeed, access to any form of knowledge— be it visual, aural, tactile, gustatory or olfactory—is corporally mediated and is acquired through a living dialogical engagement. Or as Bakhtin elaborates in Problems of Dostoevsky’s Poetics, “the single adequate form to verbally expressing authentic human life is the open ended dialogue . . . In this dialogue a person participates wholly and throughout his whole life, with his eyes, lips, hands, soul, spirit, within his whole body and deeds” (293). In other words texts alone are meaningless when viewed in isolation of the socially embodied realities of their production, and more importantly perhaps, their reception on the street. It is in their interrelationship with social life that texts become meaningfully activated and authenticated as genuinely reflecting popular concerns and realities. As we have seen throughout this book, colloquial Egyptian culture is better equipped in engaging in this dialogue with the everyday, and hence guaranteeing its circulation and popularity.
(Ordinary Egyptians, p. 170-172)
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Featured Image: View 042: Egypt – Street in Native Quarter, Cairo., n.d., T. H. McAllister, Manufacturing Optician. 49 Nassau Street, New York. Brooklyn Museum Archives (S10|08 General Views_People, image 9785).
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Ziad Fahmy is an Assistant Professor of Modern Middle East History at the department of Near Eastern Studies. Professor Fahmy received his History Ph.D. in 2007 from the University of Arizona, where his dissertation “Popularizing Egyptian Nationalism” was awarded the Malcolm H. Kerr Dissertation Award (2008) from the Middle East Studies Association. His first book, Ordinary Egyptians: Creating the Modern Nation through Popular Culture (Stanford University Press, 2011), examines how, from the 1870s until the eve of the 1919 revolution, popular media and culture provided ordinary Egyptians with a framework to construct and negotiate a modern national identity. His articles have appeared in the International Journal of Middle East Studies and in Comparative Studies of South Asia, Africa and the Middle East. Professor Fahmy is currently beginning another book project tentatively titled, Listening to the Nation: Sounds, Soundscapes, and Mass Culture in Interwar Egypt. In 2011-2012, he was a Faculty Fellow at the Society for the Humanities at Cornell University, where the focal theme was “Sound: Culture, Theory, Practice, and Politics.”
Yellow Rain and The Sound of the Matter: Kalia Yang’s Sonorous Objection to Radiolab
The critically acclaimed WNYC program Radiolab found itself embroiled in a controversy for its recent broadcast segment “Yellow Rain.” Released on September 24, 2012 as part of the episode entitled “The Fact of the Matter,” the 20 minute segment “Yellow Rain” recounted the slaughter of hundreds of thousands of the Hmong by the Viet Cong and the Pathet Lao after the United States left Vietnam and the subsequent debates surrounding the chemical weapon called “yellow rain. The episode pitted the witnessing of Eng Yang, a survivor and documenter of the genocide—whom producer Pat Walters describes as the “Hmong guy” at one point—and his niece, award-winning writer Kao Kalia Yang—referred to only as “Kalia” by hosts Robert Krulwich and Jad Abumrad—against the research of university scientists and the relentless questioning of Krulwich.
Following the episode’s broadcast, many listeners and critics argued that Radiolab’s treatment of their the Yangs was Orientalist and unethical. Jea, writing on Radiolab’s “Yellow Rain” comment page suggested “Ms. Yang and her uncle were dismissed and even reduced to pawns in the larger scheme of RadioLab’s agenda.” Others, such as Bob Collins, writing for Minnesota Public Radio worried that “the story appeared […]to invalidate the Hmong loss and suffering in Laos.” Aaron, a commentor on Current Magazine’s coverage of the controversy called Radiolab’s coverage “inexcusable science, nothing close to journalism, and if only ‘a story,’ one that cements erroneous ideas in the minds of its listeners.” Kirti Kamboj, writing for Hyphen, a magazine dedicated to Asian American arts, culture, and politics, described the episode as “heartbreaking,” “utterly infuriating,” and an exemplar of “Orientalist, ethnocentric framing” designed to privilege Western knowledge.
From my perspective as a scholar of rhetoric, communication, and debate, to call Radiolab’s game rigged would be an understatement. The interview was not conducted on an even playing field and it smacks of a white Western privilege that the writers and producers failed to fully acknowledge even in their on-air discussion following the interview. Radiolab determined the questions, edited the exchange, and retained the capacity to both frame and amend the discussion (there is a debate concerning whether or not the Yangs knew the questions prior to the interview—this discussion can be found here, Radiolab’s response here , and answer to Radiolab’s claims here.).
In addition to the whether or not Radiolab misrepresented the Yangs and downplayed the mass murder of the Hmong in their pursuit of “truth,” I find that this episode is important for the insights it contains into argumentative invention, journalism, and new media ethics, all sparked by the grain of Kalia Yang’s voice in response to Krulwich’s questions. I argue that Kalia’s sounded distress functioned as what I call a “sonorous objection,” instigating the critique of Radiolab’s tactics. Borrowing from argumentation theory, an objection describes an argument that draws the context of an argumentative exchange into view. Research on objections has most often examined the use of visual images, such as the controversy sparked by the photographs coming from of Abu Ghraib. In this short piece, I will wed prior research on objections with theories about sound to argue that Kalia used the grain of her voice to call out—and call into question—the opaque assumptions that governed the interview and its reception.
Kao Kalia Yang, Image courtesy of the Fox Cities Book Festival
“Yellow Rain” recalls the Hmong genocide following the Vietnam War. The Hmong were recruited by the CIA to help disrupt supply lines to Ho Chi Minh City (or Saigon). After American troops withdrew, the Viet Cong and the Pathet Lao persecuted the Hmong for aiding the US. The communists attacked the Hmong, eradicating villages and blanketing populations with a sticky, yellow substance. Attempting to escape systemic annihilation, the Hmong receded into the jungle, where many still reside today. Some of the Hmong that were able to escape brought with them leaves covered in the yellow stuff, which they gave to local aid workers. These workers then shipped the samples back to the United States where labs diagnosed it as a chemical agent known as “yellow rain.” A concerned Reagan administration reasoned that only the Soviet Union had the technical capacity to produce such a weapon. As a result, Reagan restarted the Unites States’ then-dormant Chemical and Biological Weapons (CBW) program. Radiolab’s hosts, Abumrad and Krulwich take issue with this narrative; troubling the assertion that yellow rain was in fact a chemical weapon and insinuating that Reagan used the Hmong incident as an excuse to start producing CBWs.
“Yellow Rain” progressed like many other segments of Radiolab. Abumrad and Krulwich began by recounting the story of the Hmong from the perspective of retired CIA agent Merle Prebbenow and the Yangs. Next, they interview Harvard professor Matthew Meselson and Cornell professor Thomas Seeley, using their testimony to suggest that “yellow rain” was actually bees releasing their bowels en masse after hibernation. Then Abumrad and Krulwich brought this provocative hypothesis to the Yangs. Here, the show intensifies, the music fades, and Krulwich begins to question the Yangs, “as if he were a cross-examining attorney” according to Bob Collins, blogger for Minnesota Public Radio. As the interview goes on, Krulwich’s tone increasingly stiffens as he repeats a similar line of questioning: “But, as far as I can tell,” Krulwich asserts, “your uncle didn’t see the bee pollen fall, your uncle didn’t see a plane, all of this is hearsay.”
Kalia’s voice beings to fray:
My uncle says for the last twenty years he didn’t know that anyone was interested in the deaths of the Hmong people. He agreed to do this interview because you were interested. What happened to the Hmong happened, and the world has been uninterested for the last twenty years. He agreed because you were interested. That the story would be heard and the Hmong deaths would be documented and recognized. That’s why he agreed to the interview, that the Hmong heart is broken and our leaders have been silenced, and what we know has been questioned again and again is not a surprise to him, or to me. I agreed to the interview for the same reason, that Radiolab was interested in the Hmong story, that they were interested in documenting the deaths that happened. There was so much that was not told. Everybody knows that chemical warfare was being used. How do you create bombs if not with chemicals? We can play the semantics game, we can, but I’m not interested, my uncle is not interested. We have lost too much heart, and too many people in the process. I, I think the interview is done [This is Kalia’s transcription of her statements, from Hyphen].
Kalia reflects on her experience with Radiolab in a post for Hyphen, characterizing the interview as more of an interrogation. I add an additional layer: that of the deliberative exchange. While it is certainly true that there was a great discrepancy between the interlocutors, both parties adduced reasons for their respective positions producing an argumentative encounter that challenged the norms that govern discourse and language.
In the above quotation, Kalia claims that Radiolab ambushed her and their meeting occurred under a pretense of telling the Hmong story. She then rhetorically situates her interlocutor within a broader history of silencing the Hmong. While it may be tempting to look at the Radiolab interview as an isolated event, Kalia’s arguments cast it as another iteration of the Hmong being discounted. We cannot, in other words, cleave “Yellow Rain” from a history of oppression.
August 2004, Image by Flickr User Awning
Additionally, Kalia chides Radiolab’s concerns, calling them a “semantics game.” Here, both the use of semantics and game is instructive. Semantics speaks to the trivial nature of Krulwich’s questions. His focus on yellow rain and its dubious status as a chemical weapon obfuscates the fact that weapons were used against the Hmong. Or, to reformulate Kalia’s argument, Radiolab is trading purely in language and ignoring the material reality of her people. The invocation of game is also important because it suggests that Krulwich does not understand the historical gravity of his actions. And, perhaps more importantly, that Radiolab is not taking the incident seriously. These arguments coalesce to trouble the assumption that the interview –and the inclusion of the Yang’s voices–was fair, equal, and inclusive. This culminates in Kalia wresting her agency from this context by ending the interview.
However, an exclusive focus on language ignores the intersecting effects of histories–personal, interpersonal and social–sounds, cultures, moods, and affects. Indeed, the grain of Kalia’s voice operates as an affective vector. Teresa Brenna, in The Transmission of Affect, explains, vocal rhythm “is a tool in the expression of agency, just as words are. It can literally convey the tone of an utterance, and in this sense, it does unite word and affect”(70). Different vocal inflictions invoke both biographic and cultural histories, as the body attempts to discern meaning. Political theorist William Connolly, in Neuropolitics, calls this space between sound and meaning the virtual register of memory. Virtual memory describes a background below conscious recollection that discerns sensory data, like sound, and renders it intelligible (24). We often see this register at work when we watch a movie, as different scenes are stored below the level of reflection and are called up to interpret a scene. Virtual memory is recursive, folding in present experiences to help guide future encounters and using previous encounters to make sense of the present. Thus the rhythm of Kalia’s voice guides the entrainment of affect by drawing on listeners’ previous encounters with similar sounds. This process infuses listeners’ perceptions and resulted in what commentators called “painful” and “emotional.”
While Kalia’s words claim Radiolab ambushed her and her uncle, the grain of her voice draws the unequal distribution of power into sharp relief. Her vocal cracks resonated with listeners, imparting an intense, visceral experience and provoking an outcry. One listener, Mathew Salesses sums up the response: “Every time I listen to this, I start to cry. Every time. About ten times now.” It demonstrates that Kalia was through reasoning with Krulwich; his use of Western science to discredit indigenous knowledge made sincere argumentation impossible. Her cry was not only an act of resistance, but also an objection that troubled Radiolab’s claims of journalistic excellence, highlighting vexing issues with editing and story construction.
Robert Krulwich and Jad Abumrad, Image by Flickr User Carlos Gomez
In argumentation parlance, Kalia’s voice operated as an “objection.” In “Entanglements of Consumption,” argumentation scholars Kathryn M. Olson and G. Thomas Goodnight (1994) explain how an objection functions within an argumentative encounter: “absent a common agreement as to the means of reaching consensus, debate over the ‘truth’ of an asserted claim is set aside, in whole or in part, and challenges are raised as to the acceptability of the communicative context within which the argument is offered as secured”(251). That is, when deliberation occurs within a shared context—agreed upon values, goals, rules, and facts—the argument progresses smoothly. However, when there is a disjunction between interlocutors, such as in “Yellow Rain” where both parties disagree on basic facts, hegemonic beliefs take precedence. Objections function to evidence this differential, making both parties (and often an audience) aware of this gap. As such, objections are not concerned with refuting previous claims—the way that Kalia states neither she nor her uncle are interested in having a semantic debate—but questions the very context—and the conditions–of the debate itself.
Despite Radiolab’s attempts to fetishize her voice to evidence the “fact of the matter” and the “complicated nature of truth,” Kalia’s voice retained her agency. Through the invocation of the sonorous objection, she eluded capture and demonstrated the unequal terrain of the interview. Her pain enveloped the listener, leaving a resonance that Radiolab listener Cecilia Yang called “painful to listen to” in her personal blog. As Olson and Goodnight remind us, objections arise in a repressive context, when people are denied a voice. For Kalia, histories of racism and colonialism infused the argumentative encounter, making it impossible for her to “reason,” a framework she exposes as a stacked game. As such, her sonorous objection functioned to evidence this disparity, while directing the listener’s attention to her cause. Just as the pictures of prisoners coming out of Abu Ghraib incited outrage about U.S. imperialism and violence, Kalia’s sonorous objection provoked a conversation about the Hmong, Radiolab, and the ethics of journalism in the new media age.
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Justin Eckstein is a doctoral candidate and former director of debate at the University of Denver. His work explores the intersection of listening, affect, and argumentation. Justin’s writing has appeared in Argumentation & Advocacy,Relevant Rhetoric, and Argumentation in Context. Currently, he is writing his dissertation on the micropolitics of podcasting in the post-deliberative moment.
Sound at ASA 2012
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) and “Blackness 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
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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).
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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”
.
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
.
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)
.
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
..
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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