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“Sensing Voice”*

*a longer version of this piece is forthcoming in Senses & Society 6 (2), July 2011.

Bathroom Recital 2007

In 2007, I received an invitation to a recital that would take place in my bathroom; the artist offered to present an underwater concert in my tub. My reaction? “Crazy,” I thought. “Why go to the trouble of singing in an element so far from ideal?” After a year of mulling it over, though, I finally realized that what I had dismissed for its hopeless impracticality might—precisely because it was impractical—offer fresh perspectives on singing and listening by resituating these familiar activities in vastly unfamiliar territory.

The underwater singing practiced by contemporary American soprano and performance artist Juliana Snapper challenges audiences to confront their unexamined assumptions about the relationships between the voice and materiality, the sensed and the singular. How do the physical and sensory properties of singers’ and listeners’ bodies affect and participate in the music we create and the sounds we hear? How do the physical space within and the matter through which sound travels shape what we hear? And how do the relations between these aspects affect what it feels like to sing, and what it is possible to hear?

The rooftop bar at the Standard Hotel, downtown LA

During the spring of 2010, while I was working on an article about Snapper’s project and teaching a seminar on the multi-sensory aspects of music, Snapper offered to mount a participatory version of her project for my class. She took us through some exercises in a large swimming pool in downtown Los Angeles. The first exercise paired us up; one person gently held the other under water, while the person underwater made sounds. I was paired with Natalia, who shouted––but with my ears above the water I couldn’t hear her voice.

The author with Natalia Bieletto (under water). Aquaopera #4/Los Angeles, 28 April 2010.

So we tried another strategy: one person made sounds underwater while the rest of us put our heads and ears in – and then we could hear her. We found that the deeper into the water we descended, the more difficult it was to sing high notes. Fast tempi were also difficult to maintain; Natalia’s attempt resulted in muddled sounds.

We found that the deeper into the water we descended, the more difficult it was to sing high notes. Fast tempi were also difficult to maintain; Natalia’s attempt resulted in muddled sounds. Surprisingly, while sung sounds didn’t seem very loud, small internal throat sounds were incredibly powerful. These exercises demonstrate how much the medium through which sound waves flow affects their characteristics: their speed, direction and so on. It also shows that in order to register sound, the listening body (including the head) must be immersed in the material through which the sound flows.

The next exercise linked the six of us together

The next exercise linked the six of us together by the arms; three participants stood in a line, with their backs against three others. We sang in a drone-like manner, playing with our voices above the water, at its surface, and then slowly sinking into it. We felt the sonic vibrations largely through direct contact with each other’s bodies. Of course sound also passed through the air and water, but because the most immediate path was from one body to another, this was the sensation that overpowered us.

At the end of the day, gathered around the poolside fireplace, we discussed how different singing felt in a liquid environment. We’d discovered that aural experience is predicated on physical contact with sound waves through shared media, in this case water and air, flesh and bone. We noted that the shared medium makes a great differenceto how we experience the voice, and that the sound we ultimately hear depends partly on what is sung, and partly on the medium through which it passes (and how our bodies interact with that medium). In other words, in Snapper’s workshop we discovered that sound is a multi-sensory experience, tactile as well as aural. It also became clear that sound and music involve much more than traditional theories and notation can capture. (For a more thorough discussion of the differences between singing and sound underwater and in air, please see my forthcoming article.)

I would like to underscore here that the character of a given sound source is not stable. Instead it is dependent on specific material conditions, and on particular relationships between the elements involved. A sound signal will move with a given speed depending on the material––air, water, metal, glass, etc.––through which it is propelled. As humans register the sound it will move more or less directly through the ear drum or bones (and then transfer to the inner ear) depending on the relationship between the material through which it is propelled and the materiality of the ear. The part of the body that registers sound also plays a role in its apparent directionality.

Juliana Snapper.

For example, our ability to hear in “stereo”––two distinct signals, left and right––is the result of sound entering our bodies from two directions (two ears). Because we most frequently deal with sound as it is propelled through air, we take this as a given and adjust our musical and acoustic research (and thus our concert halls and (performance spaces accordingly).

By highlighting the material aspects of sound and their reception, Snapper reminds us that what we hear depends as much on our materiality, physicality, and cultural and social histories as it does on so-called objective measurements (decibel level, soundwave count, or score), which are themselves mere images. Our experience of sound is a triangulation of events in which physical impulses (sonic vibrations), our bodies’ encultured capacity to receive these vibrations, and how we have been taught to understand them are at constant play, and subject to negotiation. In the experience of sound, what becomes clear is not a stable explanation of what sound or music is. Instead we are led to understand that each such account is a composite manifestation of our perception of sound at a given moment in time and place.

Juliana Snapper

Listening to Interiors, Silo #5

DOI: https://doi.org/10.59350/gqf8n-a4j87

Early in Jonathan Sterne’s (2003) book The Audible Past he writes, “hearing is concerned with interiors, vision is concerned with surfaces” (p. 15). This binary is in many ways gospel in sound studies. Martin Jay (1993) has established in his work, Downcast Eyes, a similar division between observations, the ocular, and listening, the speculative (p. 85). Most other literature takes a similar perspective – the sonic interior is a main methodological praxis of sound studies. When deciphering the speculative, listening is still the first, best tool, for interpreting an interior. I wonder, what it means to extend this metaphor into space. What does it mean, interpretively, for a sound wave to ricochet through a reverb spring, to yell in a claustrophobic hallway, or to listen with headphones instead of speakers. What is the culture of the interior, and how is it heard?

One place to look is the fantastic but infrequently publicized (although it has gotten some notable press) Silophone. An abandoned grain silo in Montréal, Silophone has been wired to serve as a medium of anonymous communication, and reverberation since November 2000. It’s easy to reach too, just call 514-844-5555. After the second ring, you are patched in to Silo #5, where your words are broadcast to ricochet around the abandoned building. Contributing to a participatory soundscape where several voices contribute to an ever changing, echoing interior. Silophone is definitely art, it is intrinsically technological, certainly audible, and it is almost social.

One striking question about Silophone is what exactly it means, what are the cultural stakes of an anonymous and collective interior? Can it be read as a critique of the ambiguity of network society, the futility of translation in an increasingly global culture? As the sounds refract against the walls of the silo and compete against one another, it is hard to decipher a clear signal, let alone consider a dialect or source. Conversely, Silophone also represents the possibilities of a network commons. Even though one sound rarely emerges as dominant, this relates to the counter-hegemonic aspects of the interior. Inside, hearing privileges proximity, and quiet. The less participants, and the closer your receiver is to a speaker, the more likely you are to hear a sound. Though this is a similar to the listening politics of everyday life, it should be noted that the silo is an experiment of space; the dynamics of its audible space emulates a virtualization of voices unprecedented in non-abstract spaces.

Listening to an interior is an important way to consider the politics of specific objects and architectural configurations. It is a way to render and think through the spatial configurations of space-less phenomenon: sounds, ideology, opinions and ephemera all belong to the interior, and it is important to develop tools for discussing them in a way which is not degraded to mere speculation. Silo #5, once a hub of cacophonous conversation, is now silent, somewhat forgotten and out of vogue. Does this reflect a social shift away from telephone-mediated relations, a societal shift in the practice of hearing? Although the interior of the silo models an anonymous and semi-random collective, other interiors may model other things. What do the interiors of computers, subways or classrooms model? Further, with listening as a method, can we begin proximate our interior selves?

Aaron Trammell

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