Archive | Sound and Pedagogy Forum RSS for this section

Sounding Out! Podcast #13: Sounding Shakespeare in S(e)oul

This slideshow requires JavaScript.

Sound and Pedagogy 3Listen. I’m hearing Shakespeare. Taking four of Shakespeare’s tragedies (Macbeth, Othello, Hamlet, King Lear), I hear Shakespeare in and around another anachronistic soundscape – the blues. The space of this sonic experience will be YOGIGA Expression Gallery, a performance space in Hongdae, a popular art and club scene in Seoul, Korea, on January 26, 2013, in their 불가사리 : 실험/즉흥 발표회, or Starfish: Experimental/Improvisational Performances. The performers will include: Carys Matic on percussion, 황서영 (Hwang Seo Young), reading, and myself on the alto sax. Melding the blues and Shakespeare, this project involves my writing short, page-length poems in contemporary English that contain a line from a Shakespeare play, as well as the play’s main ideas. Part of my task is bedding the Shakespeare passage in an English that is lyrical, but untimely, in part so as to re-produce the strangeness of the Bard. These lines are then laid across a bit of percussion built out of the playing of Shakespeare’s books – literally. The rhythmic foundation is thus established upon a thing that didn’t exist properly in Shakespeare’s time, yet is so central to Shakespeare today. And finally, I use an alto saxophone and blues scales to improvize a bit of blues along with the percussion and the reading. In short, I’m queering Shakespeare by placing him in a blues bed, punctuated by the pounding of books, and dressed up in a Korean, female voice.

CLICK HERE TO DOWNLOAD: Sounding Shakespeare in S(e)oul

SUBSCRIBE TO THE SERIES VIA ITUNES

-
Brooke A. Carlson is an Assistant Professor of English Literature at Hankuk University of Foreign Studies in Seoul, Korea. His areas of concentration include Early Modern Drama, English Renaissance, World Literature, Composition, Gender/Race, and Sound. He writes on early modern notions of subjectivity, class, and capitalism, and has published most recently on Jonson and Milton.

The Sounds of Anti-Anti-Essentialism: Listening to Black Consciousness in the Classroom

Image by Flickr User Pere Ubu

Image by Flickr User Pere Ubu

Sound and Pedagogy 3In teaching the many interrelated and complicated aspects of the Civil Rights movement, Black Power, and the Black Arts Movement, the challenge for me is to help students understand the “facts” of this period, and to simultaneously destabilize the teleological historical narrative these “facts” seem to suggest.  In a pedagogical context, sound helps fill in the gaps that fall outside of the knowledge produced–and contained within–certain archival accounts of black cultural and political history. While crucial, having students listen to the gaps, can be daunting, especially in our current historical moment, as the decades-long push against identity politics has been solidified by the recent (re)election of the nation’s first black president, Barack Obama.  This point demands more elaboration than I can provide here, but the critical pedagogical issue it raises within the province of black studies, is that it is becoming increasingly difficult to consider black political culture outside of the sedimented lines of American pluralism and black radical thought.  

I use sound as a pedagogical tool to help outline a middle ground–what Frantz Fanon refers to in The Wretched of the Earth as “zone of hidden fluctuation” (166)–based upon articulations of resistance and identity that refuse to be frozen in time.  Building on Paul Gilroy’s conceptualization of anti-anti-essentialism in The Black Atlantic, an idea of black consciousness that is flexible and moves between the insufficient terms of “essentialist” and “anti-essentialist,” I use specific pedagogical examples to suggest that teaching about race and sound is a rich, evolving, and productively interactive continuum.   The auditory sense opens up new terrains of knowledge and dynamically expands the possibilities for students to think through the intricate and multifaceted formations of black consciousness during the volatile years of the 1960s and the resonance of those years in our present.

The recorded presence of Martin Luther King, Jr., for example, represents an important aural site for engaging in reflexive pedagogy, because King’s tonality–the resonance of his voice–creates a certain familiarity and is pivotal to the construction of the American myth of the radical transformation of the civil rights movement and the idea of post-civil rights racial equality.  For many students, King’s sound signals the dream of, and the pathway towards, a unified America.  Conscious of how this idea of King reflects a linear understanding of civil rights as simply a desire for inclusion, I direct students’ attention to the sound of King’s last recorded speech in Memphis on April 3, 1968.  Given the evening before his assassination, this speech resounds with King’s deepening critical perspective on black struggle through its haunting concluding notes. I point out to my classes that King’s final years (1965-1968) were marked by his increasing focus on ideas of black resistance outside of the Civil Rights mainstream, including his  critique of U.S. involvement in the Vietnam War, and his radical rethinking of the possibilities for black economic and political self-determination.

Martin Luther King in 1968, Image courtesy of UIC Digital Collections

Martin Luther King in 1968, Image courtesy of UIC Digital Collections

Centered on the economic injustice and dehumanization of Memphis’s striking black sanitation workers, King’s speech details the need for the Memphis black community do more than simply boycott municipal entities, but rather articulate their resistance by boycotting prominent national brands such as Wonder Bread and Coca-Cola.  Against this background, I play segments (particularly the final minutes) of King’s speech, entitled, “I’ve Been to the Mountaintop.”

The acoustic dimensions of King’s final speech resonate with a social and political complexity that troubles the sonic memories many students have of King’s “I Have a Dream” speech, delivered on the steps of the Lincoln Memorial in 1963.  The much more intimate and less overtly majestic soundscape of Memphis’ Mason Temple underlines King’s shift from national icon back to local, community activist.  The frequent audience shifts–applause, extemporaneous interjections, and silence–create a reverberating sonic energy that accumulates throughout the speech.  Rather than relying strictly on a call-and-response interpretation of the interactive exchanges between King’s voice and the audience’s response, I have students consider the non-linear ebbs and flows in King’s sound in this latest of moments (as Fred Moten would say, the totality of King’s tonality). For example, as King’s audience considers the weight of his analyses and what it means to articulate black resistance as “a dangerous unselfishness” that “puts pressure where it really hurts,” I identify moments of uncertainty, hesitation, and contemplative reflection that mark a non-linear interactive sonority between King and his audience.

Listening to King’s final thoughts offers a disturbing and disruptive emphasis on the stakes of breaking with entrenched modes of activist thinking. He concludes the speech with a series of prophetic thoughts on mortality as a cost of making a stand against “our sick white brothers.”  Set within the historical and ideological context I have sketched above, the delivery distinguishes the sound of King’s words.  As we listen I draw attention to King’s expression of a lack of fear in anything, any man, as King seems to convey an eerie foreknowledge of his murder and his irreverence in its face.

“I’ve Been to the Mountaintop” –Listen to the concluding two minutes

The apocalyptic sound of King’s concluding notes to this political sermon leaves much to contemplate.  From the mention of the potential threat posed to his life by “our sick white brothers,” through the speech’s last line, there is a tonal, timbral shift in his voice and demeanor. Through sound and posture, and the reaction of the audience to those factors, King’s affect seems to convey something more momentous occurring beneath the event’s surface dynamics.  King projects a confrontational edge through the sound of fearlessness in the face of mortality.  Did he know he was going to be killed shortly after giving this speech?  It’s a question that the peculiar tonality of his concluding lines raises for students.  If so, what does it mean to use the sermon as a site of prophetic, aural documentation of the fact that a force of transformation exists beyond the flesh and blood of leadership, a force that assassination can’t kill?  In the speech’s final synesthetic moment, I have the students listen and watch the shift that occurs in King’s demeanor as he closes, and the way that this shift culminates in an almost ecstatic moment as he delivers the final line: “Mine eyes have seen the glory of the coming of the Lord.” His defiant turning away from the microphone is crucial as it amplifies the meaning of the voice, letting those watching know that, much like an emcee, King has just “served” white power with a delivery that will outlast the sniper’s bullet the following evening.

Nina Simone, Image courtesy of Flickr User GlingG

Nina Simone, Image courtesy of Flickr User GlingG

I want to briefly point to two other examples that show additional ways in which sound complicates ideas of racial identity and expression during the 1960s.  When I teach Nina Simone’s composition, “Mississippi Goddamn,” (recorded live at Carnegie Hall in 1964), I ask students to consider the relationship between the distinctive sound of her voice and the ironic and critical elements of her lyrical meaning as this interaction creates a complex idea of radical black consciousness.  Composed in the aftermath of the murder of Medgar Evers and the bombing of the 16th Street Baptist Church in Birmingham, Alabama, Simone offers a musical, and more broadly sonic meditation on white supremacy.

Most students find the timbre of Simone’s voice, its grain (as Roland Barthes would say) and depth, immediately striking.  Her unique sonority and its context, greatly influence attempts by students to understand her reference to the song as simply a tune: “The name of this tune is Mississippi Goddamn” she says, and “This is a show tune, but the show for it hasn’t been written yet.”  Clearly it isn’t simply a tune, and the caustic quality of lines such as, “Oh but this country is full of lies/ You’re all gonna die and die like flies,” creates a critical depth through the sound of Simone’s commitment to a black radical perspective.  What does it mean, for instance, that Simone projects such sarcasm and biting critique to a predominately white audience at Carnegie Hall?  How might we hear the specific grain of her voice in this setting?  How does Simone’s projection of critical black sonic resistance, emerge at the conjuncture of anti-black racism and the beginning of legislative efforts under the Johnson administration to rectify racial inequality through civil rights bills?  What can be taken from the simultaneity and contrast that Simone projects her sound within?  I pose such questions to my students as a way of considering what it means to be committed to critical thought and social transformation that falls outside of the dominant lines of American national consciousness, and how the sound of such commitment, heard in the pitch and tenor of Simone’s voice, matters as a different kind of historical documentation.

In considering how the sound of music can offer an intervention within the formation of black political consciousness in the Black Arts Movement, I often use the 1966 recording of Amiri Baraka’s signal poem, “Black Art,” as it set to the experimental musical sounds of Sonny Murray’s ensemble (Murray-drums, Albert Ayler-tenor saxophone, Don Cherry-trumpet, Henry Grimes, Lewis Worrell-bass).  Having first read the poem, students then are able to hear it set to– and against–the unconventional instrumentation of Murray’s ensemble.

The musicians create an unconventional sonic context for Baraka’s reading that de-emphasizes and re-situates the apparent dimensions of black rage that seem to arise from verse that can “shoot guns,” through an almost carnivalesque, comedic, and off-kilter sound that troubles the linear expectations one might have of instrumentation amplifying the words on the page.  The dissonance between page and sound allows for useful pedagogical opening, in that it underlines the non-conformist, avant-garde aspects of the movement, and the fine line that artists such as Baraka were imagining between the intensity of black radical consciousness and the ability to articulate that standpoint outside of the expected forms of black cultural nationalism.

Image Courtesy of UIC Digital Collections

Image Courtesy of UIC Digital Collections

As these examples have shown, I incorporate sound into my pedagogical framings of black cultural and political identity as an opening through which students may expand their understandings of black consciousness and black political culture well beyond stagnant ideas of racial authenticity, while still preserving an understanding of the transformative and often radical possibilities that have been projected through black expression during the period.  It is the open space of sound that invests the project of black radical thought with the uncanny spontaneity of experimentation.  Having students understand ideas of expansiveness, asymmetry, and non-linearity as central to black cultural expression and critique–even as artists refuse to sacrifice an expressed political commitment to black resistance–begins to suggest ways for students to contemplate the intersection of identity politics with the unexpected, fantastic elements of expression that lie outside of more recent flattened diagnoses of black nationalism.  Teaching at the intersections of race and sound opens up new terrains of knowledge, dynamically expanding students’ abilities to think through the intricate and multifaceted formations of black consciousness during the volatile years of the 1960s and the resonance of those years in our present.

Carter Mathes is an assistant professor of English at Rutgers University.  He has completed a book manuscript entitled, Imagine the Sound: Experimental Form in Post-Civil Rights African American Literature, that focuses on the relationship between sound and literary innovation during the 1960s and 1970s.  He is co-editing a volume of essays on Black Arts Movement writer and critic Larry Neal; and also has essays in print or forthcoming on Toni Cade Bambara, Peter Tosh, and James Baldwin. At Rutgers, he regularly teaches classes focusing on African American literature, Twentieth-century literature, music and literature, and experimental writing.

tape reelREWIND! . . .If you liked this post, you may also dig:

Audio Culture Studies: Scaffolding a Sequence of Assignments–Jentery Sayers

They Do Not All Sound Alike: Sampling Kathleen Cleaver, Assata Shakur, and Angela Davis–Tara Betts

Freedom Back: Sounding Black Feminist History, Courtesy the Artists–Tavia Nyong’o

 

Deejaying her Listening: Learning through Life Stories of Human Rights Violations

Screen Shot 2013-03-18 at 1.35.32 PM

Sound and Pedagogy 3**Co-authored by Emmanuelle Sonntag and Bronwen Low

Are you listening?

Because sound specialist Julian Treasure argues, “We are losing our listening” due to the invention of multiple methods of recording and with the world being “so noisy . . . with this cacophony going on visually and auditorily, it’s just hard to listen, it’s tiring to listen.”  In response, Treasure claims that we need to improve our conscious listening skills; he suggests teaching the skill of listening in school.

As co-directors of the “Education and Life Stories” working group of a large oral history project, we have been thinking a good deal about listening and pedagogy. The project is entitled  “Life Stories of Montrealers Displaced by War, Genocide, and other Human Rights Violations,” shortened here as “Montreal Life Stories project.” From 2007 to 2012, a team of university and community-based researchers in the frame of the Canadian Community-University Research Alliances (CURA) Program recorded life story interviews with approximately 500 Montrealers who experienced mass violence and displacement. Members of the survivor communities (Tutsi, Haitian, Cambodian, and Holocaust) were key partners in both the research and the diffusion of the project, fundamentally shaping the project’s philosophy, activities and outcomes.

One of the Education Working Group’s principle accomplishments was developing an educational package called We Are Here, containing five Learning and Evaluation Situations (LES), the curricular units in the Quebec Education Program. The units are designed for “cycle two” secondary school, where the students are generally 14 to 16 years old. As of yet, these have not yet been piloted, but we plan to do so.

we are hereOur goal while designing “We Are Here” was to have teachers and students engage with the life stories of human rights violations, in order to foster a more inclusive cultural memory that would develop “le vivre-ensemble,” our capacity to live well together.  Featuring the stories of immigrants and refugees to the province, the curriculum offers students a more complex understanding of human rights violations. First-person accounts bring world history and politics to life, helping us to understand the processes and human costs of violence and war, and expand our awareness of our fellow residents and citizens. At the same time, we recognized that the difficult stories of human rights violations make particular demands upon their listeners. We needed to consider how to ethically support students and teachers in engaging with the stories of people who have survived traumatic experience—while, importantly, respecting the interviewees themselves.

We sensed from the beginning that these goals and commitments would require us to develop our own “pedagogy of listening” to support teaching and learning from the life stories, and we foregrounded listening in all of the materials. For instance, each unit begins with the students listening to one or more project interviews, in the form of digital stories edited collaboratively by the interviewees and the editor. These digital stories tend to be under 10 minutes and bring together video, images, sound, and text (see for example, Bracha Rosenblum’s digital story). They are much more accessible than the original video interviews, which can be many hours long.

There is an irony in building a case for listening in schools. Students are commanded daily to “be quiet and listen to the teacher.” Despite the long history in educational theory of critiquing this model, the student-who-listens-in-silence versus the teacher-who-speaks-loudly is still regularly invoked in practice as an ideal relation. The demand for silence is in part a pragmatic response to the inherent noisiness of schools filled with people. At the same time, the listening imperative is also a key tool in the establishment of teacher authority and power.

Image by Flickr User I Am Rudy

Image by Flickr User I Am Rudy

We wanted to rethink the process of listening in our curricular design beyond these traditional power dynamics. Our pedagogy of listening draws on concepts of testimony, communities of memory, dialogue, and the principle of shared authority in oral history, which we describe in detail elsewhere (forthcoming in the Journal of Curriculum Studies). In this blog post, we explore our pedagogy’s indebtedness to philosopher and musicologist Peter Szendy’s work on listening and its potential in the public school classroom.

Listening begins with the desire to be signed and addressed

The address is a central notion in Peter Szendy’s Listen: A History of Our Ears. The early 2000s, as Szendy explains, saw the birth of the peer-to-peer file sharing service Napster (created by Shawn Fanning in 1999), where listeners exchanged and circulated music. Through the lens of file sharing, Szendy began reflecting on the rights of listeners and the nature of musical listening more generally. He argues that sharing shapes the listening act: while listening can be passive–I am listening to you, receiving what you are saying–we also offer up what we are listening to. Rather than envisioning listening as a two-way engagement, Szendy triangulates it, structuring listening around a listening subject, the sonorous object the subject is listening to, and the addressee (le destinataire) of the subject’s listening. In Szendy’s theory of address, as we listen to somebody or something, we also address our listening to an “other” (who might be another beside me, or in myself).

That students would address and engage with “an other” through their listening appeased, in part, our concerns about having students listen to difficult stories of mass violence. If listening is akin to a peer-to-peer sharing system, students were somehow not “alone” anymore in the experience; listening is a building of relation.

Closely related to the concept of listening as address is Szendy’s idea of signature, especially through the digitalization of sound where “listeners become authors” (136) naming, tagging, and classifying the files that they share with others.  Szendy describes this process in terms of the singularity of listening:

It is more simply as a listener that I want to sign my listening: I would like to point out, to identify, and to share such-and-such sonorous event that no one besides me, I am certain of it, has ever heard as I have (3).

While all listening necessarily involves an appropriation of what has been listened to, we wanted to amplify the process of students “signing” or marking their listening, and so making it their own. We would deepen students’ engagement with the video interview and the “other” by having them actively edit, rework, even remix, and so adapt the original. We gave students the right to enter into the difficult stories from the survivors interviewed in the Montreal Life Stories project, responding as individuals and as members of a classroom community.  While the dynamic of students listening to and making something in response to the life stories takes many forms in our curricular units (including timelines, maps, and audio-tours), we here share the unit which most explicitly embodies the remixing in Szendy’s notion of listening.

What a Story!

What a story!: Life stories and digital storytelling, is designed for senior students in the  English Language Arts, and asks students to work in groups to create their own digital story version of a segment from one of the life story interviews.

In the preparation phase, the students listen to a 5 minute digital story of a Holocaust survivor living in Montreal that enables them to discover the multimedia elements and narrative structure of a digital story.

h0955Ok5kjBAFZ8JfiEQZd3g7fcggV6hy4XP_O-wZWo

In the production phase, students approach their main task: producing a 5 minute digital story from a 34 minute life story interview with another Holocaust survivor. The phase begins with “deep listening” exercises where students work in groups to summarize the story and decide which parts of the larger interview they would like to keep in their edited versions. In doing this, they reflect on their experience as “listener“ vs. ”reader” and their responsibilities as listeners of difficult stories.

While the expression “deep listening” recalls the work of the composer Pauline Oliveros, in the Montreal Life Stories project the concept stems more directly from the notion of  “shared authority,” a phrase coined by oral historian Michael Frisch (1990) to describe the process of co-creating an interview. The community-university model was collaborative at all levels, and researchers and the researched were partners in dialogue. In turn, we frequently used “deep listening” (as in the profound listening between interviewers and interviewees) as an expression during our working sessions. The concept also draws on the work of oral historian Martha Norkunas on interview techniques and deep listening exercices; her visit to the project shaped our curriculum design process, and students are encouraged to engage in dialogue and sharing, and to “Listen with close attention and deeply, in an empathetic and respectful manner.“(13). These appeared, to our eyes, to be consistent with Szendy’s notion of listening as address and signature.

app

The production phase continues with the creation of the digital story, the editing and the montage. Students then reflect on the ethics of the process of cutting and reworking another’s story, exploring the way narratives can be modified, the meaning built into the digital story vs. the meaning of the interview, and the question of narrative form.

Peter Szendy chooses the deejay, or of the musical arranger, as a figure for the contemporary listener. Indeed, we imagined the students in groups, headphones on, in front of computers, slowing down the cadence, augmenting the sound, rewinding or fast-forwarding, cutting, pasting, annotating. We thought of them as highly skilled listeners, intervening in what they were listening to and interpreting their listening for the “other” (  in the manner of composition theory in which students are asked to write for real audiences for real purposes). As deejays of their listening!

Having students edit the life stories of others, especially stories of violence and war, brings with it risks of misinterpretation and manipulation. However, the unit asks students to think carefully about these risks, and unlike projects which use testimonies in the service of someone else’s argument, this editing assignment has students select from the larger interview in order to craft a narrative that respects the original. As Norkunas says, “When Michael Frisch coined his now famous phrase, “a shared authority,” he wrote of the shared responsibility of listener and narrator for creating the interview document, for interpreting it and for sharing the knowledge created.”(2) If editing and interpreting are critical to the process, adds Norkunas, “the first moment of creation takes place in the interview, in the act of listening.” Hence, the ethical issues raised by the editing assignment–and more generally by having students and teachers engage with personal stories of human rights violation–are addressed by considerable attention to the act of listening (13), and by the cultivation of trust, dialogue and sharing. In short, an attention to the “other.”

Rather than deciding that this content is too challenging for students or reproducing a passive listening dynamic in which students listen to the interviews in reverential silence, we work to support student engagement — as both an attention and response — with these stories as part of a community of listeners. And while listening to these stories can be difficult work, we hope that through our pedagogy of listening, students will gain a greater awareness of the lives of those Quebecois who are not often part of the national narrative, and grapple with some of the difficult knowledge of human pain and survival.

Bronwen Low is an Associate Professor in the Department of Integrated Studies in Education at McGill University. She researches the implications of popular culture for education, curriculum theory, and adolescent (multi)literacy practices. Areas of interest include hip-hop and spoken word culture; informal, arts-based and participatory education with youth; and community media and participatory video programs.

Emmanuelle Sonntag defines herself as a “knowledge organizer.” She offers consultancy services in communication, education, curriculum design, information management and knowledge mobilization while pursuing her PhD in Sociology on… Listening at Université du Québec à Montréal. She tweets on listening, sounds, stories and other noises @lvrdg.

tape reelREWIND! . . .If you liked this post, you may also dig:

Audio Culture Studies: Scaffolding a Sequence of Assignments–Jentery Sayers

 

The Sounds of Writing and Learning– Liana Silva

Listening to #Occupy in the Classroom-- Travers Scott

 

%d bloggers like this: