SO! Amplifies. . .a highly-curated, rolling mini-post series by which we editors hip you to cultural makers and organizations doing work we really really dig. You’re welcome!
Currently on the faculty and the associate technical director of California Institute of the Arts Sharon Lund Disney School of Dance, Allison Smartt worked for several years in Hampshire’s dance program as intern-turned-program assistant. A sound engineer, designer, producer, and educator for theater and dance, she has created designs seen and heard at La MaMa, The Yard, Arts In Odd Places Festival, Barrington Stage Company, the Five College Consortium, and other venues.
She is also the owner of Smartt Productions, a production company that develops and tours innovative performances about social justice. Its repertory includes the nationally acclaimed solo-show about reproductive rights, MOM BABY GOD, and the empowering, new hip-hop theatre performance, Mixed-Race Mixtape. Her productions have toured 17 U.S. cities and counting.
Ariel Taub is currently interning at Sounding Out! responsible for assisting with layout, scoping out talent and in the process uncovering articles that may relate to or reflect work being done in the field of Sound Studies. She is a Junior pursuing a degree in English and Sociology from Binghamton University.
Recently turned on to several of the projects Allison Smartt has been involved in, I became especially fascinated with MOM BABY GOD 3.0, of which Smartt was sound designer and producer. The crew of MOM BABY GOD 3.o sets the stage for what to expect in a performance with the following introduction:
Take a cupcake, put on a name tag, and prepare to be thrown into the world of the Christian Right, where sexual purity workshops and anti-abortion rallies are sandwiched between karaoke sing-alongs, Christian EDM raves and pro-life slumber parties. An immersive dark comedy about American girl culture in the right-wing, written and performed by Madeline Burrows. One is thrown into the world of the Christian Right, where sexual purity workshops and anti-abortion rallies are sandwiched between karaoke sing-alongs, Christian EDM raves and pro-life slumber parties.
It’s 2018 and the anti-abortion movement has a new sense of urgency. Teens 4 Life is video-blogging live from the Students for Life of America Conference, and right-wing teenagers are vying for popularity while preparing for political battle. Our tour guide is fourteen-year-old Destinee Grace Ramsey, ascending to prominence as the new It-Girl of the Christian Right while struggling to contain her crush on John Paul, a flirtatious Christian boy with blossoming Youtube stardom and a purity ring.
MOM BABY GOD toured nationally to sold-out houses from 2013-2015 and was the subject of a national right-wing smear campaign. In a newly expanded and updated version premiering at Forum Theatre and Single Carrot Theatre in March 2017, MOM BABY GOD takes us inside the right-wing’s youth training ground at a more urgent time than ever.
I reached out to Smartt about these endeavors with some sound-specific questions. What follows is our April 2017 email exchange [edited for length].
Ariel Taub (AT): What do you think of the voices Madeline Burrows [the writer and solo actor of MOM BABY GOD] uses in the piece? How important is the role of sound in creating the characters?
Allison Smartt (AS): I want to accurately represent Burrows’s use of voice in the show. For those who haven’t seen it, she’s not an impersonator or impressionist conjuring up voices for solely comedy’s sake. Since she is a woman portraying a wide range of ages and genders on stage and voice is a tool in a toolbox she uses to indicate a character shift. Madeline has a great sense of people’s natural speaking rhythms and an ability to incorporate bits of others’ unique vocal elements into the characters she portrays. Physicality is another tool. Sound cues are yet another…lighting, costume, staging, and so on.
I do think there’s something subversive about a queer woman voicing ideology and portraying people that inherently aim to repress her existence/identity/reproductive rights.
Many times, when actors are learning accents they have a cue line that helps them jump into that accent. Something that they can’t help but say in a southern, or Irish, or Canadian accent. In MOM BABY GOD, I think of my sound design in a similar way. The “I’m a Pro-Life Teen” theme is the most obvious example. It’s short and sweet, with a homemade flair and most importantly: it’s catchy. The audience learns to immediately associate that riff with Destinee (the host of “I’m a Pro-Life Teen”), so much so that I stop playing the full theme almost immediately, yet it still commands the laugh and upbeat response from the audience.
AT: Does [the impersonation and transformation of people on the opposite side of a controversial issues into] characters [mark them as] inherently mockable? (I asked Smartt about this specifically because of the reaction the show elicited from some people in the Pro-Life group.)
AS: Definitely not. I think the context and intention of the show really humanizes the people and movement that Madeline portrays. The show isn’t cruel or demeaning towards the people or movement – if anything, our audience has a lot of fun. But it is essential that Madeline portray the type of leaders in the movement (in any movement really) in a realistic, yet theatrical way. It’s a difficult needle to thread and think she does it really well. A preacher has a certain cadence – it’s mesmerizing, it’s uplifting. A certain type of teen girl is bubbly, dynamic. How does a gruff (some may say manly), galvanizing leader speak? It’s important the audience feel the unique draw of each character – and their voices are a large part of that draw.
AT: What sounds [and sound production] were used to help carry the performance [of MOM BABY GOD]? What role does sound have in making plays [and any performance] cohesive?
AS: Sound designing for theatre is a mix of many elements, from pre-show music, sound effects and original music to reinforcement, writing cues, and sound system design. For a lot of projects, I’m also my own sound engineer so I also implement the system designs and make sure everything functions and sounds tip top.
Each design process is a little different. If it’s a new work in development, like MOM BABY GOD and Mixed-Race Mixtape, I am involved in a different way than if I’m designing for a completed work (and designing for dance is a whole other thing). There are constants, however. I’m always asking myself, “Are my ideas supporting the work and its intentions?” I always try to be cognizant of self-indulgence. I may make something really, really cool but that ultimately, after hearing it in context and conversations with the other artistic team members, is obviously doing too much more than supporting the work. A music journalism professor I had used to say, “You have to shoot that puppy.” Meaning, cut the cue you really love for the benefit of the overall piece.
I like to set myself limitations to work within when starting a design. I find that narrowing my focus to say…music only performed on harmonica or sound effects generated only from modes of transportation, help get my creative juices flowing (Sidenote: why is that a phrase? It give me the creeps)[. . .]I may relinquish these limitations later after they’ve helped me launch into creating a sonic character that feels complex, interesting, and fun.
AT: The show is described as being comprised of, “karaoke sing-alongs, Christian EDM raves and pro-life slumber parties,” each of these has its own distinct associations, how do “sing alongs” and “raves” and our connotations with those things add to the pieces?
AS: Since sound is subjective, the associations that you make with karaoke sing-alongs are probably slightly different from what I associated with karaoke sing-alongs. You may think karaoke sing-along = a group of drunk BFFs belting Mariah Carey after a long day of work. I may think karaoke sing-alongs = middle aged men and women shoulder to shoulder in a dive bar singing “Friends In Low Places” while clinking their glasses of whiskey and draft beer. The similarity in those two scenarios is people singing along to something, but the character and feeling of each image is very different. You bring that context with you as you read the description of the show and given the challenging themes of the show, this is a real draw for people usually resistant to solo and/or political theatre. The way the description is written and what it highlights intentionally invites the audience to feel invited, excited, and maybe strangely upbeat about going to see a show about reproductive rights.
As a sound designer and theatre artist, one of my favorite moments is when the audience collectively readjusts their idea of a karaoke sing-along to the experience we create for them in the show. I feel everyone silently say, “Oh, this is not what I expected, but I love it,” or “This is exactly what I imagined!” or “I am so uncomfortable but I’m going with it.” I think the marketing of the show does a great job creating excited curiosity, and the show itself harnesses that and morphs it into confused excitement and surprise (reviewers articulate this phenomenon much better that I could).
AT: In this video the intentionally black screen feels like deep space. What sounds [and techniques] are being used? Are we on a train, a space ship, in a Church? What can you [tell us] about this piece?
AS: There are so many different elements in this cue…it’s one of my favorites. This cue is lead in and background to Destinee’s first experience with sexual pleasure. Not to give too much away: She falls asleep and has a sex dream about Justin Bieber. I compiled a bunch of sounds that are anticipatory: a rocket launch, a train pulling into a station, a remix/slowed down version of a Bieber track. These lead into sounds that feel more harsh: alarm clocks, crumpling paper…I also wanted to translate the feeling of being woken up abruptly from a really pleasant dream…like you were being ripped out of heaven or something. It was important to reassociate for Destinee and the audience, sounds that had previously brought joy with this very confusing and painful moment, so it ends with heartbeats and church bells.
I shoved the entire arc of the show into this one sound cue. And Madeline and Kathleen let me and I love them for that.
AT: What do individuals bring of themselves when they listen to music? How is music a way of entering conversations otherwise avoided?
AS: The answer to this question is deeper than I can articulate but I’ll try.
Talking about bias, race, class, even in MOM BABY GOD introducing a pro-life video blog – broaching these topics are made easier and more interesting through music. Why? I think it’s because you are giving the listener multiple threads from which to sew their own tapestry…their own understanding of the thing. The changing emotions in a score, multiplicity of lyrical meaning, tempo, stage presence, on and on. If you were to just present a lecture on any one of those topics, the messages feel too stark, too heavy to be absorbed (especially to be absorbed by people who don’t already agree with the lecture or are approaching that idea for the first time). Put them to music and suddenly you open up people’s hearts.
As a sound designer, I have to be conscious of what people bring to their listening experience, but can’t let this rule my every decision. The most obvious example is when faced with the request to use popular music. Take maybe one of the most overused classics of the 20th century, “Hallelujah” by Leonard Cohen. If you felt an urge just now to stop reading this interview because you really love that song and how dare I naysay “Hallelujah” – my point has been made. Songs can evoke strong reactions. If you heard “Hallelujah” for the first time while seeing the Northern Lights (which would arguably be pretty epic), then you associate that memory and those emotions with that song. When a designer uses popular music in their design, this is a reality you have to think hard about.
It’s similar with sound effects. For Mixed-Race Mixtape, Fig wanted to start the show with the sound of a cassette tape being loaded into a deck and played. While I understood why he wanted that sound cue, I had to disagree. Our target demographic are of an age where they may have never seen or used a cassette tape before – and using this sound effect wouldn’t elicit the nostalgic reaction he was hoping for.
Regarding how deeply the show moves people, I give all the credit to Fig’s lyrics and the entire casts’ performance, as well as the construction of the songs by the musicians and composers. As well as to Jorrell, our director, who has focused the intention of all these elements to coalesce very effectively. The cast puts a lot of emotion and energy into their performances and when people are genuine and earnest on stage, audiences can sense that and are deeply engaged.
I do a lot of work in the dance world and have come to understand how essential music and movement are to the human experience. We’ve always made music and moved our bodies and there is something deeply grounding and joining about collective listening and movement – even if it’s just tapping your fingers and toes.
AT: How did you and the other artists involved come up with the name/ idea for Mixed-Race Mixtape? How did the Mixed-Race Mixtape come about?
AS: Mixed-Race Mixtape is the brainchild of writer/performer Andrew “Fig” Figueroa. I’ll let him tell the story.
A mixtape is a collection of music from various artists and genres on one tape, CD or playlist. In Hip-Hop, a mixtape is a rapper’s first attempt to show the world there skills and who they are, more often than not, performing original lyrics over sampled/borrowed instrumentals that compliment their style and vision. The show is about “mixed” identity and I mean, I’m a rapper so thank God “Mixed-Race” rhymed with “Mixtape.”
The show grew from my desire to tell my story/help myself make sense of growing up in a confusing, ambiguous, and colorful culture. I began writing a series of raps and monologues about my family, community and youth and slowly it formed into something cohesive.
AT: I love the quote, “the conversation about race in America is one sided and missing discussions of how class and race are connected and how multiple identities can exist in one person,” how does Mixed-Race Mixtape fill in these gaps?
AS: Mixed-Race Mixtape is an alternative narrative that is complex, personal, and authentic. In America, our ideas about race largely oscillate between White and Black. MRMT is alternative because it tells the story of someone who sits in the grey area of Americans’ concept of race and dispels the racist subtext that middle class America belongs to White people. Because these grey areas are illuminated, I believe a wide variety of people are able to find connections with the story.
AT: In this video people discuss the connection they [felt to the music and performance] even if they weren’t expecting to. What do you think is responsible for sound connecting and moving people from different backgrounds? Why are there the assumptions about the event that there are, that they wouldn’t connect to the Hip Hop or that there would be “good vibes.”
AS: Some people do feel uncertain that they’d be able to connect with the show because it’s a “hip-hop” show. When they see it though, it’s obvious that it extends beyond the bounds of what they imagine a hip-hop show to be. And while I’ve never had someone say they were disappointed or unmoved by the show, I have had people say they couldn’t understand the words. And a lot of times they want to blame that on the reinforcement.
I’d argue that the people who don’t understand the lyrics of MRMT are often the same ones who were trepidatious to begin with, because I think hip-hop is not a genre they have practice listening to. I had to practice really actively listening to rap to train my brain to process words, word play, metaphor, etc. as fast as rap can transmit them. Fig, an experienced hip-hop listener and artist amazes me with how fast he can understand lyrics on the first listen. I’m still learning. And the fact is, it’s not a one and done thing. You have to listen to rap more than once to get all the nuances the artists wrote in. And this extends to hip-hop music, sans lyrics. I miss so many really clever, artful remixes, samples, and references on the first listen. This is one of the reasons we released an EP of some of the songs from the show (and are in the process of recording a full album).
The theatre experience obviously provides a tremendously moving experience for the audience, but there’s more to be extracted from the music and lyrics than can be transmitted in one live performance.
AT: What future plans do you have for projects? You mentioned utilizing sounds from protests? How is sound important in protest? What stands out to you about what you recorded?
AS: I have only the vaguest idea of a future project. I participate in a lot of rallies and marches for causes across the spectrum of human rights. At a really basic level, it feels really good to get together with like minded people and shout your frustrations, hopes, and fears into the world for others to hear. I’m interested in translating this catharsis to people who are wary of protests/hate them/don’t understand them. So I’ve started with my iPhone. I record clever chants I’ve never heard, or try to capture the inevitable moment in a large crowd when the front changes the chant and it works its way to the back.
I record marching through different spaces…how does it sound when we’re in a tunnel versus in a park or inside a building? I’m not sure where these recordings will lead me, but I felt it was important to take them.
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This is the fourth and final post in Sounding Out!’s 4th annual July forum on listening in observation of World Listening Day on July 18th, 2015. World Listening Day is a time to think about the impacts we have on our auditory environments and, in turn, their effects on us. For Sounding Out! World Listening Day necessitates discussions of the politics of listening and listening, and, as Trevor Boffone prescribes, a much wider and more corporeal understanding of the practice that goes beyond an emphasis on the ear and even on sound itself. –Editor-in-Chief JS
As Kent, a Deaf man, stands on stage in Tamales de Puerco, signing his story of struggling and growing up in a hearing family, the only aural sounds in the theater come from the audience: the sounds of crying. Performed in English, Spanish, and American Sign Language (ASL), Tamales offers a glimpse into the seldom seen realities of life as a single mother to a Deaf child as it intersects with Latinidad. The play presents the story of Norma, a young mother who confronts her abusive husband and challenges a country that rejects and oppresses her as an undocumented immigrant. She overcomes the hardships of being Latina, undocumented, and having a Deaf child (Mauricio) without any support from her husband, her mother, and local and state institutions. Ultimately, Norma must negotiate cultural citizenship and notions of belonging to the Deaf Latin@ community so that her son can have more opportunities. The play uses—and calls attention to—silence as an essential building block in the process of constructing, remixing, and performing the complexities of Latin@ identity.
Listening to the silences in Latin@ theatre performance offers crucial insight into how the Latin@ population and Latinidad fit into the fabric of the United States in the 21st Century, as Marci R. McMahon notes in “Soundscapes of Narco Silence.” In Tamales, the staging of Deafness creates a particular kind of silence that promotes new listening strategies. What I find most compelling is how Deafness on stage–and the particular silences Deafness can create–opens up a space for what Steph Ceraso calls “multimodal listening,” listening as a full-bodied event not solely linked to the ears, but rather connected to “bodies, affects, behaviors, design, space, and aesthetics.” Calling attention to the body as it does, the silences in the play give weight to Kent’s story and affects the viewer beyond the limits of voiced acting by encouraging spectators to concentrate on the actors’ physical emotions and how actors’ bodies work to transmit messages without verbal cues. I argue Tamales promotes multimodal listening by forcing spectators to use their “Third Ear”—a mode of listening across domains of silence, sound, and the moving body—as a device to understand a seemingly silent world.
To do this, I engage with the playscript and recordings of the 2013 production of Mercedes Floresislas’s Tamales de Puerco at CASA 0101 Theater under Edward Padilla’s direction. While Floresislas’s script raised many complex issues surrounding the Deaf Latin@ community, Padilla’s staging focused on the intersections of Deafness and Latinidad by foregrounding the use of silence in the production. [Note: I use the capitalized versions of Deaf and Deafness. A standard dictionary definition of “deaf” represents one who is partially or unable to hear (deaf and hearing impaired are essentially interchangeable). Deaf with a capital D, however, refers to the community that self-identifies as belonging to the Deaf culture. Deafness, therefore, is a sign of health and prognosis of well-being among sign language dependent hearing-impaired people. Likewise, hearing versus Hearing represents a similar biological/cultural binary.]
In Hearing Difference: The Third Ear in Experimental, Deaf, and Multicultural Theater, one of the few studies to devote critical attention to Deaf theater as it relates to multicultural experience and identity, Kanta Kochhar-Lindgren introduces the “Third Ear,” a useful term that facilitates focusing one’s attention on the performative forms of expression. Blending sensory, spatial, and visual elements generates a Third Ear that acts as a “Deaf-gain,” a hybrid mode of hearing and coming to know the world. When specific senses are lost, the mind becomes dynamic in such a way that continues to allow affected individuals to actively engage with their surroundings, with their community. Deaf people, therefore, do not lack a vital sense, but rather they gain a new sense—one typically inaccessible to hearing individuals– that enables them to successfully navigate their surroundings. Kochhar-Lindgren’s work focuses attention on the “sense” of performance and the different movements that work together to form speech sensed by the “Third Ear.” For audience members, learning to perceive the mixing of forms together as communication is fundamental to understanding the messages presented on stage; inevitably, the Third Ear promotes auditory silence yet it establishes that a lack of sound does not necessarily correspond with a lack of understanding. By removing all sound, silence gains power.
The evocation of the Third Ear separates Tamales from the majority of Latin@ theater productions grounded in aural languages such as English, Spanish, and Spanglish. Deafness is seldom represented onstage in any type of theater, aside from revivals of William Gibson’s The Miracle Worker and Mark Medoff’s Children of a Lesser God, more contemporary works such as Suzan Zeder’s Ware Trilogy and Bruce Norris’s Clybourne Park, and the work of Deaf West Theatre in Hollywood, whose most recent production, Spring Awakening received rave reviews and will move Broadway in September 2015. The work of Deaf West has been of particular interest to Sound Studies scholars for its unique contributions to the American Theatre. In Cara Cardinale’s 2012 SO! post, she discusses Deaf West’s production of Tennessee Williams’ A Streetcar Named Desire in which the roles were reversed. The production’s interpreters were for the hearing audience and, thus, sign language took center stage. Yet, all of these more well-known works focus on Anglo experiences, neglecting the specific intersectional challenges that Deaf people of color face such as limited access to state-funded resources such as counseling services, educational inequality and the achievement gap, not to mention that the majority of Deaf Latin@s do not have parents who can sign with them (re: effectively communicate).
The Third Ear, as evoked in Tamales, seems especially suited for representing Latin@ Deafness onstage and evoking a concomitant visceral understanding in audiences. Floresislas’s writing and Padilla’s direction work together to strategically allow audience members to develop a Third Ear at key moments in the play, enabling them to fill silences they might have otherwise perceived as gaps. Entering Tamales’ silent world not only compels hearing audiences to recognize their supposed privilege, but pushes toward a deeper understanding of the relativity of hearing-as-privilege. In a Deaf world, hearing is not a privilege, but rather one of many ways to come to know the world. In this regard, Tamales reiterates Liana Silva’s argument that “deafness complicates what it means to listen” by calling attention to the many non-auditory signals that are vital to the act.
In addition, Tamales deliberately fosters moments of uncomfortable silences that are one of the production’s strengths. For example, silence plays a key role in an early scene in which Norma decides to leave her abusive husband, Reynaldo. In this violent episode–either by a deafening blow or disassociation–everything in her world goes silent. While Reynaldo yells at her and throws things around the house, his voice fades out. However, as Norma sits in silence, she becomes better able to navigate her abusive marriage. Norma hears the silence. Her hypervigilance increases her ability to identify potential threat(s) and, ultimately, she takes her son and flees from the situation. While Norma taps into her Third Ear on stage, the audience also enters a silent world in which they must seek alternative methods to actively engage with the production. By “losing” their hearing along with Norma, the audience must pay a different kind of attention to her to gain an understanding of the scene.
Along with recognizing certain hearing privileges, listening with the Third Ear both connects and separates the audience. For instance, in the scene in which Norma attends an AA meeting for Deaf people, Padilla’s direction activates the Third Ear by removing sound from the stage. In the original playscript, Floresislas wanted Kent’s monologue to include a voice-over, but during rehearsals, Padilla saw the potential to foreground the silence in this scene (and throughout the piece, as well); his direction transformed the staging from an aural scene to a silent one. Listening with the Third Ear enables the audience to blend sensory and visual hearing in order to understand the emotional depth of the action transpiring on stage. As Kent stands in silence, signing his story about the difficulties of connecting with his hearing father, many in the audience were audibly moved. During Kent’s monologue, the actor remained silent while supertitles revealed his speech:
Yesterday, my father had a heart attack and I got called to his bedside at the hospital. I had not seen him for almost 15 years! I had never had a conversation with my father; yes, he was hearing and I was his only deaf child. (…) I always believed by dad hated me; nothing I did was ever good enough. He was always watching me and looking angry for everything I ever did or asked. I actually wished he’d ignore me like the rest of the family! (15)
Particularly gripping, this scene acts as a crucial building block in the necessity of creating opportunities for her son that drives Norma’s story forward, not to mention that it calls attention to the fact that reading isn’t necessarily a silent act. Kent’s story reveals much to a hearing audience who may be unfamiliar with the Deaf Latin@ community. Kent’s experience is typical of Deaf Latin@s, only 20% of whom have parents that can sign. It compels an understanding of the reasons why Norma learns ASL and pushes for a better life for her son. She does not want him to be in the same position that Kent finds himself in. And, she does not want to have the regret of having never learned to communicate with him. Kent continues:
Yesterday, he looked frail; he was paralyzed on one side. When he saw me, he moved his hand like this (brushes his left hand up the center of his chest then points at). At first, I didn’t understand what he was doing. But when he did it again, I understood. He said, “I’m proud of you.” Then he signed “I love you.” (…) My niece told me he had been learning ASL for the last 3 months because he wanted to tell me how sorry he was for not being able to talk to me. My dad didn’t hate me; he hated himself for not being able to talk to me! (…) But yesterday, I also had my first and last conversation with my dad he signed for me! That…makes me feel very proud! (15-16)
As Kent stands in silence, his emotional journey is given life through his hands and body. Interestingly, the silences enacted onstage by Tamales actually create sound, amplifying the sobbing that emanates from the audience in both its auditory and visual manifestations. The way in which silence allows the audiences’ sonic reactions to become part of the play itself suggests that how—and why–the audience responds may actually be more important than the performance itself. How much are the sobs about the heartbreaking nature of Kent’s story and how much of it is recognizing one’s own privileges? How much of it is the audience connecting with the story? How much of it is about seeing themselves represented? And how does silence amplify “listening” to Kent’s story?
While not exhaustive, my reading of Tamales widens the conversation about the intricacies of Deaf Latin@ performance. The 2013 production of Tamales best hints at the possibilities of Latin@ performance in Boyle Heights and how community-based theater companies such as CASA 0101 can work to provide more access to Deaf people, thus forging both an inclusive community and theater company. More plays featuring Deaf characters, incorporating Deaf actors, and Deaf dramatists are needed, something Floresislas is already exploring. Still, much research remains as to how Deaf Latinidad is heard and how this identity fits into a performance framework. Through multimodal listening, Tamales urges spectators to leave the theater considering how they may or may not alter their actions to better benefit underprivileged and underrepresented communities such as the Latin@ Deaf community. Quite frankly, Tamales opens the “eyes and ears” of audiences. Now is the time to listen to Deaf Latinidad. What will we choose to hear in the silence?
Still Images from Tamales de Puerco, permission courtesy of CASA 0101 Theatre. Featured Image: Olin Tonatiuh and Cristal Gonzalez in “Tamales De Puerco.” Photo by Ed Krieger.
Trevor Boffone is a Houston-based scholar, educator, dramaturge, and producer. He is a co-founder of Amaranto Productions and a member of the Latina/o Theatre Commons Steering Committee. Trevor is a doctoral candidate in the Department of Hispanic Studies at the University of Houston where he holds a Graduate Certificate in Women’s, Gender, & Sexuality Studies. His dissertation, Performing Eastside Latinidad: Josefina López and Theater for Social Change in Boyle Heights, is a study of theater and performance in East Los Angeles, focusing primarily on Josefina López’s role as a playwright, mentor, and community leader. He has published and presented original research on Chicana Feminist Teatro, the body in performance, Deaf Latinidad, Queer Latinidad, as well as the theater of Adelina Anthony, Nilo Cruz, Virginia Grise, Josefina López, Cherríe Moraga, Monica Palacios, and Carmen Peláez. Trevor recently served as a Research Fellow at LLILAS Benson Latin American Studies and Collections at the University of Texas at Austin for his project Bridging Women in Mexican-American Theater from Villalongín to Tafolla (1848-2014).
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Today’s podcast is an archival recording of “Radio Frequencies, Radio Forms LIVE,” a special program on WHRW, Binghamton University’s free-format radio station, broadcast on December 15, 2014 from 6:00-7:30. Part original radio art broadcast and part “Behind the Artists’ Studio” conversation, “Radio Frequencies” represents the culmination of a semester-long experimental collaboration between Professor Jennifer Stoever (BU English) and Filmmaker, Sound Artist and Professor Monteith McCollum (BU Cinema) and the students of their advanced transdisciplinary seminar “Resonant Frequencies: Exploring Radio Forms.”
Over the course of the Fall 2014 semester, students learned the fundamentals of recording and editing while discussing radio history, sound production, sound art history, and theories of sound and listening to copious (and diverse) radio pieces ranging from Aimee Temple McPherson sermons to Norman Corwin’s We Hold These Truths, the Suspense episode “Sorry, Wrong Number” to Delia Derbyshire’s “The Dreams.” McCollum and Stoever’s students were creative, interested, driven and exceptionally talented; two from the course, Tara Jackson and Aleks Rikterman, went on to have some of their semester’s work featured in the 2014 Mix for Wavefarm’s annual 60 X 60 competition, the only two students alongside seasoned arts professionals, professors, radio producers, and Prix Italia Winners.
The WHRW broadcast features well-crafted recordings of the course’s capstone project—4 collaboratively developed original 8-10 minute radio pieces—alongside fascinating live discussions between Monteith, Jennifer, and their students about radio as medium, broadcast vs. performance aesthetics, the process of recording, manipulating, and editing sounds, the students’ radio influences, the role of the listener, the value of radio’s past and their forecasts about its future. This podcast is a must listen for anyone interested in radio production and history, creative pedagogy, conversations about sound art, or just interesting and unexpected listening!
- “Amarilli,” a suspenseful radio drama scripted, performed, recorded, edited, and mixed by Maggie Leung, Hyucksang Sun, and Daniel Hong.
- “The Parlor City,” interwoven radio-verite stories about Binghamton, NY conceived, recorded, edited, and mixed by Yang Gao, Daniel Santos, and Ashley Verbert.
- “Untranslatable” an artistic sono-montage piece about language conceived, recorded, performed, edited, and mixed by Tara Jackson, Anna Li, and Michael Ederer.
- “Pura Vida: Solo Travel” a documentary interview montage conceived, recorded, scored, edited, and mixed by Aleksandr Rikterman and Garrett Bean.
Hosts and Executive Producers: Monteith McCollum and Jennifer Stoever
Opening Interview: Daniel Santos
WHRW Engineer: Tara Jackson
WHRW Program Manager: Daniel Kadyrov
McCollum and Stoever’s course was made possible by a generous transdisciplinary team-teaching grant from the Provost’s Office at Binghamton University, with thanks to Provost Don Neiman and Don Loewen, Vice Provost for Undergraduate Education
Monteith McCollum, Assistant Professor of Cinema at Binghamton University, is an inter-media artist working in film, sound, and sculpture. His films have screened at Festivals and Museums including The Museum of Modern Art, Hirshhorn, Wexner Center for the Arts and Festivals including SXSW, Slamdance, Hot Docs, Amsterdam & Osnabruck European Media Arts Festival. His films have garnered dozens of festival awards including an IFP Truer than Fiction Spirit Award. You can learn more about his work at monteithmcollum.com.
Jennifer Stoever is co-founder and Editor-in-Chief of Sounding Out! She is also Associate Professor of English at Binghamton University and a recipient of the 2014 SUNY Chancellor’s Award in Teaching.
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Welcome to the second part of Radio Art Reflections, a series on radio art that brings together the thoughts of three practitioners who have been researching the field from Canada, Australia and the UK.
In the first part Canadian sound and radio artist Anna Friz discussed how transmission art has shaped her practice and how it has become an important current within the expanded territory of radio art. Following this, musician and sound artist Colin Black reflects on the particularities of Australia’s radio art history, analyzing the effects of ongoing cutbacks at the Australian Broadcasting Corporation. Black fears a distinctive Australian soundscape-based radio art is in danger of being lost, while identifying a current renaissance in narrative based radio features which currently shape ABC radio output, and considers the potential of ABC’s new Creative Audio Unit.
– Guest Editor Magz Hall
As an artist growing up in rural Australia, I was hugely influenced by how state-owned radio engaged with sound-based practitioners. For decades, radio not only gave voice to some of the more exploratory artists and their works, it allowed artists and audiences from all over this vast continent to find a space in which experimental works could, with financial support, gestate, be realized and propelled onto a world stage, often receiving international acclaim for their distinctive perspective.
In recent years I have come back to those works as a PhD researcher, interviewing thirty five international practitioners, theorists and producers on Australian radio art thereby gaining a new appreciation of its particular aesthetic practices and approaches. This article draws on some of these interviews to highlight national and international perceptions about where Australian radio art has been, while also demonstrating its potential to influence a new generation of artists to explore beyond mainstream media formats.
THE LISTENING ROOM
While there are a few early examples of Australian radio art, consistant programming and commissioning of radio art effectively commenced in the 1980s with the formation of the ABC Arts Unit during 1984-85 and the acoustic arts programme The Listening Room, which aired from 1988 to 2003. Although long-decommissioned, The Listening Room was still one of a very few signposts that my interviewees cited when trying to understand the properties of Australian radio art. The Listening Room’s founding executive producer Andrew McLennan, who expanded the boundaries of ABC radio from 1976 onwards, had a clear take on the aesthetic framework of the show, stating in one internal ABC report (c1990) that the programme was a:
… venue for the exploration, the cross-pollination of radio forms. … you can hear new radio plays, audio essays, acoustic features, sound documentaries, new music, sound-scapes and sculptures, audio installations, acoustic art forms …
This approach was broader than that of other international radio art programs. Here is a quote from the formative executive producer of Deutschlandradio Kultur, Götz Naleppa, who took a much more “aesthetic” approach for his well-known Klangkunst programmes in Germany:
The difference to other radio-art-forms like radio-play is simple: sound-composition [a term Naleppa prefers to radio art] shares with them the same elements: sound, text (voice) and music. But in radio-play text (dialogue) is in the foreground and the other elements SERVE it (often in an illustrative way). And in (radio)sound-composition we have the same elements – but they are EQUAL, they are simply MATERIAL in the hands of the composer [Götz Naleppa, e-mail message to author July 28, 2005].
Of the two, The Listening Room clearly had a wider scope. Thus a number of ABC works, like On the Raft, All at Sea (by Robyn Ravlich and Russell Stapleton), placed the text in the foreground as the narrative is primarily driven by the use of spoken dialogue and the other elements are used to serve the text in a chiefly illustrative fashion. By definition Naleppa would call this a “radio-play” and not necessarily neues hörspiel or radio art, and definitely not a radio “sound-composition.”
Extract from On the Raft, All at Sea (2002) by Robyn Ravlich and Russell Stapleton (courtesy Robyn Ravlich and ABC Radio)
“AUSTRALIAN” RADIO ART
Alongside this inclusiveness of a wide scope of work, my research uncovered a range of other ideas about the identifiable properties of Australian radio art. Austrian Elisabeth Zimmerman claims that with Australian work there is “a certain tradition” that favours the “use of environmental sounds … but in a very composed way.” Andrew McLennan supports Zimmerman’s viewpoint and states: “it’s always hard to say and it is probably a bit of a cliché … [however he] often think[s] of it as quite environmentally driven.” Douglas Kahn, an American, is more skeptical, observing that “The Australian stuff was much broader range … I don’t think you can say that there was an Australian aesthetic because there were so many different artists that were brought in to do things.” Although later Kahn does state that a common thread heard in Australian work was its “really high quality production values … really nice complex mixes … people playing the mixing board like it was a piano in a really sophisticated way.” Kaye Mortley from her Australian French background describes Australian work as “radiophonic art, of various sorts, more experimental in nature, some produced by composers.” While not a composer, Australian Virginia Madsen supports Mortley’s viewpoint when she describes her own work as “experimental … it combines music, theatre performance, and documentary really.” The common theme that emerges from my research is the openness and commitment to experimentation that exists alongside a highly professional approach to the art form within Australian radio art culture.
My interviews also indicated that radio art plays a role in the perceived amorphous and multi-faceted notion of national identity, while confirming Kahn and Nicholas Zurbrugg’s earlier observations that radio art has critically contributed to the overall arts ecology in Australia. As a practitioner, I would also describe my own work as having an experimental approach that is influenced by the high quality production levels of programs like The Listening Room. While much of my work is environmentally driven, my artistic focus is to create multi-faceted, intimate aural geographies in which human imprint is present.
Extract from Alien In The Landscape (2007) by Colin Black (courtesy DeutschlandRadio Kultur). This extract features synchronous field recordings made by a Rodes NT4, X-Y configured stereo microphone and Fender Stratocaster with additional strings attached as pictured below.
THE CREATIVE AUDIO UNIT AND AUSTRALIAN RADIO TODAY
When The Listening Room was decommissioned in 2003, explorative radio was forced in two directions: ABC Radio National programmed some word-based works, while ABC Classic FM aired another set of works that Kate Dundas (Director of ABC Radio) has called “Shorter-form pieces, maybe perhaps down the sound-based acoustic end or radiophonic end of the spectrum.”Budgets were dramatically reduced and diverted, resulting in the effective abandonment of regular commissions and airtime for long-form sound-based works. In 2012 ABC management decommissioned book readings and Creative Instinct (a “feature program that reflects and explores the creative world”) and The Night Air (described as “aural equivalents of the avant-garde cut-up: a montage of interviews, location sound, music and found audio”). Moreover management oversaw the dismantling of the Airplay programme, which included “hour-long dramatic fictions [sic] experiment with form” effectively ending an 80-year tradition of Australian radio drama. In replacing these programmes, the Creative Audio Unit (CAU) was planned and American-style low budget radio production techniques for dramatic short stories (as championed at the 2012 ABC run Radio Beyond Radio conference) were put on the table as the future of radio.
In 2013 the ABC recruited a whole new team (who collectively had very little direct engagement with prior radio drama and The Listening Room production budgets and procedures), to setup, oversee and run the CAU. This transition was so atypical of past ABC changes that it raises questions as to whether this was an orchestrated act of cultural amnesia. It is perhaps not surprising that one of the major challenges this new team faces is the lack of resources, which impedes the magnitude of new works commissioned. This also raises questions as to how the previous budgets from Airplay, The Night Air and Creative Instinct have been reassigned. Another challenge is this unit’s extremely wide area of responsibility (that was previously spread across a number of ABC Units) ranging from radio drama and essays on the Radiotonic programme (effectively replacing the entire radio drama department) to what it claims to be a “portal into radio art, performance, soundscapes and composed audio features” on its Soundproof programme.
While Soundproof makes gestures to re-stimulate radio art activities in Australia, in sampling its first twenty episodes it becomes apparent that a very large percentage of airtime is heavily driven by the spoken dialogue narrative, more in line with radio drama or documentary. Furthermore, the episodes that contain the more interesting sound works seem to be frequently interrupted by extended contextual dialogue and therefore, for the most part, present only extracts or shorter form radio art works. Therefore, as a practitioner who runs the risk of being excluded from future CAU activities, I would nevertheless argue that for the most part, the CAU is doubling up on its focus on radio drama and documentary style productions and has not to date reached its goal of fully exploring and presenting sound rich radio art features, as it claims (please see Soundproof episode mp3 downloads dated between 11 May to 21 September 2014). Moreover, Soundproof is much more constrained, even backward-looking, when compared to its predecessors and is therefore aiming to attract a much less adventurous radio audience. More glaringly, the first twenty episodes lack a strong presence for new Australian works when compared to The Listening Room that broadcast sixty-four Australian works with a total duration of fifty hours in its first year of operation. As an inquisitive listener it seems that, to date, Soundproof has forgotten its own lineage without offering anything new or innovative and in doing so, has also forgotten audience members like myself in Australia and throughout the world.
I sometimes wonder what the conclusions from my research study would be if it were only focused on current practice. Would today’s Australian radio art still play a role in the perceived multi-faceted notion of Australian national identity? Would it still be perceived to have an experimental approach with high quality production levels that favour the use of environmental sounds? Is it still a critical contributor to the overall arts ecology in Australia? Audience members who have little prior knowledge of Australian radio art, may think so or may not conceive of its potential to do so. However, given sustained support, the space for experimentation and a clear inventive vision for the future, building on the legacy of past achievements, Australian radio art clearly has the potential to regain its status on a world stage.
Featured Image: Beastman mural on Brisbane Radio by Flickr User JAM Project
Dr Colin Black is an internationally acclaimed composer/sound artist having won the 2003 Prix Italia Award and achieving the final round selection in the 2010 and 2011 Prix Phonurgia Nova for his creative feature length works. As a result of this acclaim, Black has received multiple national and international commissions to create innovative long-form works for broadcast across major Australian and European networks. Black’s curator credits include, international festival/showcases of award winning Australian acoustic art and radio art at London’s Resonance104.4fm, Kunstradio (ÖRF, Austria) and Toronto’s New Adventures In Sound Art. In 2013 he also curated the Australian Broadcasting Corporation’s Sound Fix: Your Weekly Dose of Transmitted Audible Art series. He is a PhD graduate of the Sydney Conservatorium of Music where he was a recipient of the University of Sydney Postgraduate Awards Scholarship. More recently Black has been engaged as an academic lecturing at the University Technology, Sydney; moreover he has authored a number of conference papers and peer reviewed journal articles including “An Overview of Spatialised Broadcasting Experiments With a Focus on Radio Art Practices” in Organised Sound. Black is also the founding member of The International Radio Art (and Creative Audio for Trans-media) Research Group. For more information see: www.colinblack.com.au
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