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The Magical Post-Horn: A Trip to the BBC Archive Centre in Perivale

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Suddenly we heard a Tereng! tereng! teng! teng! We looked round, and now found the reason why the postilion had not been able to sound his horn: his tunes were frozen up in the horn, and came out now by thawing, plain enough, and much to the credit of the driver. —The Adventures of Baron Munchausen, 1865

At the BBC Archive Centre in Perivale, London, the proverbial “weight of the past” becomes literal for researchers of sound history. Housed in a massive, unattractive hangar-like building in an industrial park to the northwest of London, the archives suit their environment, one which speaks of practical and solid shapes far more than the lyrical, dainty ivory tower.  And by weight, I mean by serious, and sometimes dangerous, poundage:  the very first machine created to record off of radio, invented around 1930, was a steel pedestal with bus wheel-sized reels on either side. Audio Coordinator of the BBC Archives, John Dell, explained that not only was this machine laborious to load, but it used magnetic steel tape as its recording surface, which could come free from the reels and lacerate incautious operators as it unspooled and bunched.

The weight of these objects, however, is also metaphoric. The earliest recording in my personal audio drama library, sourced off the invaluable Archive.org, is a 1933 episode of Front Page Drama, a dramatized version of an American Weekly Hearst publication.  The past stands monumentally huge if this type of machine, the Marconi-Stille Wire Recorder, was the apparatus that allowed those 15 minutes of 1933 to be captured and, eventually, fed into my 2015 headphones as an MP3.

marconistille

I listen to much of my audio drama, whether old and crackling like Front Page Drama, or new and podcast-y, while commuting, usually on the London Underground.  The episode of Front Page Drama in question I heard during a marathon session when I knew very little could or would interrupt me:  on an twelve-hour transatlantic plane ride.  I quite like the audio-visual play between listening to audio drama that is new to me versus the familiar but never identical sights of the commute; as Primus Luta remarked in 2012, it’s rare for us to engage our full attention on the aural medium.

While listening to Front Page Drama and episodes of Lum and Abner on that flight, I had to wonder how I was prioritizing my listening time.  Who had recorded these episodes from the 1930s?  Who had later taken the trouble to digitize them and upload them to Archive.org?  Why, for example, were these particular recordings freely available yet I couldn’t find an MP3 anywhere of texts I wanted to share more widely, such as Don Haworth’s On a Summer’s Day in a Garden (1975) or Angela Carter’s Come Unto These Yellow Sands (1978)? Both of these recordings are in the BBC back catalogue; I know, because the BBC supplied them to me—but only the basis of a visit to the archive.

Archive.org is bountiful and accessible, the Perivale archives much more exclusive, but both seem to lack curation. The only hope for accessing things like Haworth or Carter outside the British Library’s Sound and Moving Image Archives is that someday a rogue MP3 or BitTorrent will show up online.   The archive does seem, in Neil Verma’s words, then, “transformed before dispersing in space, plucked from the air and mineralized like fossils” (Theater of the Mind, 227);  like Primus Luta’s weighty but playful experiment, Schrödinger’s Cassette, which suspended music in concrete to be risked, or remain aurally untouched forever.  This seems too often to be the impossible choice.

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BBC Perivale Field Trip, Image by Flickr User Hatters! (CC BY-NC 2.0)

The BBC archive storage is eclectic and generally arranged for access by BBC staff rather than for researchers.  The BBC Written Archives at Caversham are restricted to academics, and likewise, the speed of gaining access to sound files from Perivale is predicated on the amount of time BBC staff have to devote to it—naturally, the BBC’s own departments have priority, such as BBC Radio 4 Extra, the archival digital radio station, whose backlog of requests for digitised material from the Perivale archive apparently covers 20 pages.  The sound collections consist of commercial recordings on shellac (90 RPM records) and vinyl (78 RPMs) as well as impressively dinner-plate sized compilation transcriptions which require a special turn-table on which to play and digitize them. The BBC Sheet Music archive is in Perivale, as well, with original handwritten scores filling shelves.

The second half of the British and Irish Sound Archives conference 2015 afforded a privileged glimpse of the archive storage and technical facilities housed on site.  Most of my fellow attendees were archivists of one sort or another, asking detailed questions about transcription devices, fidelity, and storage.  Having recently completed my PhD from Swansea University in English in radio drama, I had made countless requests to this very facility through the British Library’s Sound and Moving Image request service; now I, at long last, hoped to see where my digitised sound files were coming from.  However, we weren’t shown any recordings made on tape cassette or CD but instead Betamax audio-only.  Unseen, too, were the data banks holding all the digitised content, but what myself and my fellow archivists had mainly come to see were the tangible objects making this content possible.

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78s at BBC Perivale, Image by Flicker User Hatters! CC BY-NC 2.0

In the physical copies of the Radio Times of the 1940s and ‘50s, also housed at the British Library at St Pancras (and now available, like all of the Radio Times up to 2009, on BBC Genome), there can be found a little asterisk in the listings for drama, which signifies that the drama was broadcast from a recording, rather than live. The later recording machines of the ‘30s through ‘50s, upon which these recordings would have been made, did not decrease appreciably in size, though perhaps in weight. “If I were to drop this,” Dell told us as he carefully handled a dark blue celluloid tube, about the size and circumference of a toilet paper roll, “it would bounce.  I’m not going to drop it,” he added.  Then the magic began:  via a custom-made device, we heard a few bars of a music hall song from circa 1900.  The recording was surprisingly clear.  It was agonizing when Dell turned it off after only a few seconds.

There is something incredibly seductive about old recordings. In “The Recording that Never Wanted to Be Heard and Other Stories of Sonification,” from The Oxford Handbook of Sound Studies, Jonathan Sterne and Mitchell Akiyama question the desire for “sonification” of ever-older recordings, especially when such desires manifest in the creation of a digital sound file in 2008 for “the world’s oldest recording,” a phonoautogram from 1860, which was nevertheless never intended to be played back—the phonoautograph was intended as a device to make the aural visual (555).  Radio drama writer Mike Walker really summed up the seduction of old recordings for me in his 2013 BBC Radio 4 ghost story The Edison Cylinderswith a character who is seduced as a scholar and as a participant in a time-traveling mystery by old recordings:  a sound engineer in need of money, she agrees to digitize what seem like boring diary entries from a British imperialist, only to be intrigued by his Victorian domain beyond her rather empty modern existence.  Unfortunately for her, these particular recordings are reaching beyond the grave to try to kill her.

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Edison Cylinder Exposed, by Flickr User fouro boros, CC BY-NC 2.0

Although they do reach out from the grave, most early sound recordings aren’t out to kill you. They do however, present common and vexing issues of authenticity.  By this, I mean specifically the provenance of the recording—is the recording of who or what it says it is?  On the first day of the conference, Dell regaled us with tales of two cylinder recordings surfacing in the mid-twentieth century, of William Gladstone giving a speech.  The words of the speech were identical, but the voices were completely different.  Who was the real Gladstone?  How could you authenticate the voice of a dead person?  Dell further deepened the mystery by telling us the tale of two boxes of wax cylinder recordings in the Perivale archive, whose provenance is torturously (and tantalizingly) unclear.  We glimpsed these mysterious, yellow-cream-colored cylinders, somewhat wider and fatter than the celluloid tubes, in situ, but were they original Edison cylinders from the 1880s?  The piercing desire to believe these cylinders might contain the voices of Gladstone, the future Edward VIII, or even Henry Irving, are potentially “perils of over-optimism,” as Dell puts it.

All the archivists at this event referred to the serendipity of discovering surprises on recordings.  Simon Elmes, whose official title reads “Radio Documentarist, Creative Consultant, and Former Creative Director, BBC Radio Documentaries,” made this manifest as he discussed a subject treated in his documentary from 2005, Ambridge in the Decade of LoveThe Archersan exceptionally long-running BBC radio soap which conjures up visions of rural Englishness and persists among a very dedicated, though mostly older, fan baselike much radio drama and emblematic of gendered attitude toward radio soaps, was not recorded in its first few decades.

Empty Shelves at BBC Perivale, Image by Flickr User Bill Thompson, Image cropped by SO!, (CC BY-NC-ND 2.0)

Likewise, anyone researching radio drama before the 1930s is playing a game of roulette; whether any scripts survive will depend entirely on the literary reputation of the author who may have had enough clout to publish them in book form.  Even in the case of Lance Sieveking, the acknowledged creative aesthete behind early BBC radio drama, we lack concrete evidence of his most important work, The End of Savoy Hill (1932).  And The Truth About Father Christmas (1923), the first original drama written specifically for British radio?  Forget about it—it was made for children’s radio.

To return to The Archers, though daily 15-minute scripts were being churned out by Ted Kavanagh from the first years of the 1950s, the broadcasts themselves went missing into the ether (after all, no one suspected the show would still be going after sixty years).  Transcription discs, meant for an overseas market, were found in a box in the BBC Archives, giving a reasonably complete overview of The Archers during the 1950s and ‘60s.  Elmes was ebullient about this discovery.

While I got the general sense that the other archivists at the conference were amused but indifferent toward this particular trove, to me it was inspiring.  I believe the future of audio drama will rely more and more on serials, so the rediscovery of these Archers episodes epitomizes to me the past, present, and future of audio drama in that it speaks of audience involvement and even audience interaction or co-production, which seems key for audio drama going forward, and the aspect of serialization which has vastly overtaken the single drama on television if not on radio.

Harry Oakes as Dan Archer and Gwen Berryman as Doris Archer, 1955

Harry Oakes as Dan Archer and Gwen Berryman as Doris Archer, 1955.

Nevertheless, even if pursuit of these aural rainbows is a foolish one, such desire also enables scholarship. The hope of finding “originals” inspired me personally to discover the birth of what can conceivably called audio drama.  Having researched audio drama from the first known broadcast dramas in English (the adaptations: 2LO London’s Five Birds in a Cage in 1922, WGY Schenectady’s The Wolf in 1922, British Broadcasting Company’s Twelfth Night in 1923; original drama: WLW Cincinnati’s When Love Awakens in 1923, British Broadcasting Company’s Danger in 1924), I was astounded to learn that listeners from World War I might have enjoyed short, dramatized stories on the celluloid tubes (according to Tim Crook, the first audio drama of this nature is a war drama from 1917).  While archives such as the Cylinder Preservation and Digitization Project of the University of California at Santa Barbara care for these recordings in the same way they do for musical and speech recordings, there is a significant lack of scholarship on them.

If commentary on specific pre-radio audio drama is scarce, it is heartening to read dissections of the performative aspects of “actuality,” such as Brian Hanrahan’s anatomy of Gas Shell Bombardment, 1918.  Wonderfully, in discussing the “staging” of this war-time recording, Hanrahan brings in traditions from theatre and silent film in addition to the phonograph. Professor David Hendy has persuasively argued that some of the organizing tenets behind the British Broadcasting Corporation, whose management was by and large made up of ex-soldiers, was predicated on a desire for silence and calm, ordered, managed sound after the cacophony of war.  Perhaps “cylinder” drama, then, is not really of its time and properly belongs to earlier, or later, cultural milieux.

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Wax cylinder playback at BBC Perivale, Image by Flickr User Hatter! CC BY-NC 2.0

The ephemera of the medium presents a recurring problem in radio drama studies, a weighty feeling of doom. With the future of the BBC’s existence currently perilous, one wonders what the consequences will be for archives like those housed at Perivale.  If the internal function of the archives (for the BBC to make use during Radio 4 Extra broadcasts, for example) disappears, will the archives be opened to wider use?  Or will material without commercial potential simply be discarded?  Who would make the decision as to what was commercially viable and how would they make such decisions?

And the problem with the medium seemingly begins with wax cylinders.  A beautiful, lyrical story from Baron Munchausen—alias Rudolph Erich Raspe, a German author who created a fictional travel writer and chronic teller of tall tales based on a real nobleman infamous for his boasting—cited by many of those fascinated with sound recordings is worth repeating here:  the Baron is traveling in Russia in a snowy landscape and desires the postilion to blow his horn to alert other travellers that their sleigh will be coming around the bend.  Unfortunately, the cold makes the horn incapable of any audible sound.  Disappointed, they make their way to an inn.  Diedre Loughridge and Thomas Patteson cite the “Frozen Horn” from their online Museum of Imaginary Instruments:  “After we arrived at the end inn, my postilion and I refreshed ourselves: he hung his horn on a peg near the kitchen fire; I sat on the other side.”  Warmed by the fire, the horn now begins to play its reserved tunes.

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Illustration by Gustave Doré, 1865. Listen to ABC radio feature on the “Frozen Post Horn” and the Museum of Imaginary Instruments here

With a little leap of the imagination, it’s not difficult to see the parallels with the reality of sound recording limitation.  The wax cylinders could only be played a few times before the sound degrades completely.  Tin cylinders are not much better. This is the reason why the two Gladstone voices could be both “real” and “fake.”  Celluloid is more durable, yet witness the reluctance of Dell to play one for longer than a few seconds, for preservation reasons.

Sound recordings are only as good as the medium on which they are recorded, a fact that surprisingly holds true even today.  We were told by our BBC hosts that discs of shellac, vinyl, and acetate whose contents have already been digitised will not be discarded—digital recordings are ultimately taken from these physical originals.

In the future, we might invent means of reproduction and playback which could provide more fidelity to the original event lifted from the physical recording, in which case it will be the MP3s that will be redundant.  There’s something both very modern and very old-fashioned about this. Once at a dinner party, I launched full-force into my postdoctoral rant about the eventual possible degradation of the MP3 as a recording format, that it was not infallible as we had been led to believe.  I was surprised that I was wholly believed; furthermore, the older people participating in the conversation rued the disappearance of their CDs, tape cassettes and, vitally, their LPs, for the oft-cited reasons (which Primus Luta distills as the pricelessness of old recordings to one’s personal history, and the “fuller” sound ans weighty materiality, one resonating with one’s emotional past).

Vinyl at BBC Perivale, including a lot of John Peel's old records. Image by Flickr User Hatter! (CC BY-NC 2.0)

Vinyl at BBC Perivale, including a lot of John Peel’s old records. Image by Flickr User Hatter! (CC BY-NC 2.0)

I admit, before I came to the UK and experienced the never-perfect but always interesting presence of BBC Radio, I treated radio as a background medium. I suppose recorded sound had always interested me, and I had had a strong relationship with local, classical music radio (Classical KHFM Albuquerque).  However, I could not have predicted ten years ago that I would become a passionate proponent of audio drama and sound studies more generally.  I’m almost embarrassed now at my excessive love of audio drama; I make almost no distinctions between “high” art like Samuel Beckett and Tom Stoppard and fan fiction radio serials like Snape’s Diaries as produced by Misfits Audio:  I listen to almost anything.

And, truly, the future of audio drama is only assured if people keep listening.  The digitisation and availability of cylinder recordings makes study of them more accessible, so the way is paved for further studies of the earliest audio drama.  It is imperative that researchers continue to request sound recordings from the BBC, even if they have to use the relatively inconvenient system currently available.

There are signs that things are improving and that more people than ever before want to access such materials. As Josh Shepperd puts it brilliantly, “Sound trails continue where paper trails end.”  As Director of the Radio Preservation Task Force at the Library of Congress, his efforts have underlined the fact that often it is the local and the rural whose radio or audio history vanishes more quickly than the national or the metropolitan.  This would historically be the case with the BBC as well, which for a long time privileged London sound above regionalism (and, some would argue, still does).  Since 2015, the British Library (and the Heritage Lottery Fund) have invested significantly in the Save Our Sounds campaign, positing that within 15 years, worldwide sound recordings must be digitized before recordings degrade or we no longer have the means to play the material.

Out of curiosity, I downloaded the more than 600-page listing, the Directory of UK Sound Collections, assembled rather hastily through the Save Our Sounds project in 20 weeks, and comprising more than 3,000 collections and more than 1.9 million objects.  This document makes for fascinating and eclectic reading, ranging as it does between a Sound Map of the English town of Harrogate to the archives of the Dog Rose Trust, which mainly provides recorded tours of English cathedrals for those who are blind.  Undoubtedly, there are wodges of local or forgotten drama in these archives, too.  The linking up of these archives and making them more widely accessible suggests how important sustained, collective effort is to unfreezing radio’s archival post-horn, delivering more of its unique tunes.

Featured Image: “The Route to Open Data” at BBC Perivale, Image by Flickr User Hatter! (CC BY-NC 2.0)

Leslie McMurtry has a PhD in English (radio drama) and an MA in Creative and Media Writing from Swansea University.  Her work on audio drama has been published in The Journal of Popular Culture, The Journal of American Studies in Turkey, and Rádio-Leituras.  Her radio drama The Mesmerist was produced by Camino Real Productions in 2010, and she writes about audio drama at It’s Great to Be a Radio Maniac.

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Coconut Clops and Motorcycle Fanfare: What Sounds Medieval?

series co-editors Dorothy Kim and Christopher Roman

Series co-editors Dorothy Kim and Christopher Roman

Until the nineteenth century, very little medieval music had been rediscovered, and what little was known was known mainly to specialists.  However, the nineteenth-century fascination with the Middle Ages, the Gothic Revival in art and literature, inspired composers to write symphonic works and operas using medieval stories and themes.  By the time twentieth-century musicologists began decoding and publishing music from the medieval past, a general consensus as to “what sounds medieval” had already been established in the minds of educated listeners familiar with European art music (see Annette Kreuziger-Herr’s 2005 article “Imagining Medieval Music:  A Short History”). Ideas of the medieval constructed in the 19th century via medievalist works of art persisted well into the twentieth, and eventually the imagined medieval sound of Romantic music turned out to be incompatible with the newly discovered historical record.

While Early Music performers in the 1970s and 1980s based their performance styles on historical research, their artistic work was inevitably conceived in relation to existing concert repertoires and standards of performance, as well as ideas about the Middle Ages known by them and by their audiences.  A general goal was to create performances that audiences could feel were convincingly accurate to how the music would have sounded in the past.  But a sense of authenticity depends not just on the performers’ historical accuracy, but on a complex interaction of experiences and expectations on the part of the audience.

Screen Capture by SO!

Screen Capture from Monty Python by SO!

Two films, Monty Python and the Holy Grail and Knightriders, play directly with the clash between romantic interpretation of the Middle Ages and historically informed performances of music, for comedic effect.  In Music in Films on the Middle Ages:  Authenticity vs. FantasyJohn Haines examines six tropes of music in medievalist films:  bells, horn calls and trumpet fanfares, court and dance music, minstrels, chant, and warriors on horseback.  Haines mentions Monty Python and the Holy Grail several times, but does not discuss any of its music; he does not discuss Knightriders, likely because of its modern setting.

This essay examines the way these two films used music to highlight issues of the real, the historical, and the existence of competing medievalisms central to the understanding of medieval music in modern times.  In the director’s commentary for the film Monty Python and the Holy Grail (1975), writer/performer/director Terry Jones had this to say about the film’s music:

Neil Innes had originally written the music for the entire film, and when we showed it, it didn’t really seem to work… we’d all agreed that Neil should go for a very authentic sound, and authentic instruments.  The trouble is, it sounded quaint, and when we went to do the read-up I realized that actually you needed kind of mock-heroic music.  But of course at that stage, we couldn’t afford to go and record some more music, so the only thing I could do was to go to a music library – I went to DeWolfe’s [a music library that licenses stock music] in London, and spent sort of weeks going through their discs, and sorting out bits of music to put on to it, to give it that sort of … it was just that we realized that if you had sort of music that sounded slightly quaint, because it was on original instruments, and you had all these silly goings-on, it looked comic, the music, instead of actually looking, um, real….

They wanted an “authentic sound,” but what they got didn’t seem real:  here is the problem of conflicting expectations in a nutshell.  Jones likely meant that the newly composed music, including the sounds of pre-modern instruments, was consciously reminiscent of older music as it was beginning to be known. The song sung by Sir Robin’s minstrels is likely a survival of Innes’ “authentic” score.  The singer – Innes himself – sings a minor-mode melody reminiscent of a Tudor-era tune (think “Greensleeves”), accompanied by recorders, some reed instrument, and drum beats.  The terms “original instruments” or “authentic instruments” don’t just refer to antique instruments (or copies of antique instruments), they were code for a particular approach to the performance of old music, an approach that was becoming very popular in 1970s Britain (for more on the British Early Music revival, see  The Art of Re-Enchantment:  Making Early Music in the Modern Age by Nick Wilson).

Jones characterized the pre-existing stock music chosen at De Wolfe’s as “mock Heroic,” but there’s really nothing mock about it per se— it’s genuinely heroic-sounding orchestral music, in the romantic post-Wagnerian style of Hollywood film scores, probably written in the 1950s or 1960s.  There are brass fanfares when the company sights Camelot in the distance, angelic choirs for the vision of God who speaks to Arthur from the clouds, and especially, there is the wonderful music used when the company is galloping with coconuts.  Here they are, approaching the castle of Gui de Lombard

The music for the galloping horses is heard several times during the film, and the contrast between its epic majesty and the sight of King Arthur and his knights not riding horses but rather banging two halves of coconuts together to simulate the sound of hoofbeats enhances the sight gag.  The melody consists of four repetitions of the same melody, a strong rhythmic fanfare.  The melody itself is made up of two almost identical phrases that each rise and then return down.  The rhythm both emphasizes the steady pace and, through its mixture of long and short durations (a so-called “dotted rhythm”), suggests the gait of galloping horses.  First we hear percussion, the high-frequency snare drums and lower booming tympani, then the low brass play the melody, harmonized.  Higher trumpets join in for the second repeat, with flutes doubling the melody at a higher octave for added brilliance.  That combination plays the third repeat, with strings joining for the fourth repeat.  The tympani play faster, approaching the fanfare’s final cadence, but it becomes an anti-climax as Patsy, played by Terry Gilliam, can’t really play his long herald’s trumpet.  A very knowing joke, as onscreen Hollywood heralds are frequently accompanied by the sound of modern valved trumpets playing chromatic phrases impossible to play on the visible long trumpets.

[The whole piece can be heard here; the part heard repeatedly in the film begins at 1:27:]

 

In its instrumentation, especially the use of brass and percussion, and the dotted rhythms (long, short, long, short, etc.) suggesting hoofbeats, this fanfare draws on a long tradition of music written to suggest galloping horses, whether ridden by medieval knights or other hunters or warriors.  The most famous example is probably the finale to the “William Tell” Overture by Gioachino Rossini (1839).  That galloping music influenced many film scores featuring knights on horseback, and it is likely that Terry Jones recognized the style from films he could have seen since the 1950s, such as MGM’s Knights of the Round Table (1953), starring Mel Ferrer as King Arthur and the very wooden Robert Taylor as Sir Lancelot which features music by Miklós Rózsa (1907-1995), who wrote similar music for both medieval knights and Roman charioteers, including trumpets to suggest fanfares and uneven rhythms to suggest hoofbeats.

The music in my second example deals directly with the clash between then and now.  The 1981 film Knightriders was written and directed by George A. Romero, better known for his horror films (he invented the modern zombie film with 1968’s Night of the Living Dead).  Knightriders follows the adventures of a traveling Renaissance-faire troupe of actors who stage jousting tournaments while riding motorcycles; the interactions between the actors come to parallel Arthurian stories.  The film revolves around the conflict between modern reality and the desire to live one’s life according to (a modern understanding of) medieval chivalric virtues.  This scene shows the troupe’s act:  the action is straightforward, but the music is complicated, with the score by Donald Rubenstein using five distinct kinds of music in a theoretically sophisticated manner.  In order, we hear:  live music played on-screen by visible performers, recorded music played onscreen, and then three musically distinct flavors of underscore music.  Watch for a yet another knowing gag about the technical capabilities of heralds blowing straight trumpets, as well as a cameo appearance by the writer Stephen King as a scornful man eating a sandwich.

The music performed on-screen functions as part of the scene.  The painfully amateur band of minstrels plays a tune from Handel’s oratorio “Judas Maccabeus” (1746), probably known to the squeaky violinist from its use as a Suzuki teaching piece.  We can imagine that these musicians are playing the oldest piece of music they know, and in response the audience—both onscreen and offscreen—is led to believe that the rest of the show will be similarly amateurish.  The professionally recorded trumpet fanfare demonstrates again how their (and our) musical associations for medieval scenes, especially tournaments, come so strongly from Hollywood.  The actors can’t begin to play their instruments, but everyone knows that the heralds and their fanfares are crucial for the scene they’re trying to set.

Screen Capture from Knightriders (1981) by SO!

Screen Capture from Knightriders (1981) by SO!

When King William and Linet take their thrones, we hear underscore music—guitar and fiddle—for the first time; the shift from source music to underscore is done with great subtlety.  This music has the informal flavor of folk music, which connects it to the little onscreen band, but now played professionally.  The cue is extremely short, but serves as a transition from the real world of the tacky Ren-fest to the imagined world of chivalry and knighthood in some mythical past enacted by the modern-day warriors.  The spectacular motorcycle stunts are underscored by more folk-sounding music:  again fiddle and guitar, this time playing a fast jig.  This music is exciting, as befits the action, but the specific sounds, reminiscent of Irish folk music, do more than just underscore excitement:  they begin to move us backwards in time.  Folk music reads as traditional, as old, but not ancient.  The folk music sounds inhabit an intermediate place, a remembered past between the present and the imagined distant past of the middle ages.

When the individual jousts begin, the underscore music changes again, first to the heroic type of “Hollywood Knights” music, prompting the audience to equate the “real” riders onscreen with their fictional (and filmic) knightly counterparts.  This kind of orchestral music, with prominent strings, is used throughout the film for moments of almost magical transformation, suggesting that for believers, such transformation is indeed possible.  For the second and third jousts the underscore changes one last time, to trombones playing very archaic-sounding music.  Here at last in 1980 is the sound of “authentic instruments” that Terry Jones eschewed back in 1974, and it doesn’t sound quaint at all here, it sounds real.  These riders aren’t (just) carnival performers, they are knights at a tournament, risking bodily injury in their quest for personal excellence.

Screen Capture from Knightriders (1981) by SO!

Screen Capture from Knightriders (1981) by SO!

The music in this sequence plays with a basic distinction in film music and film music scholarship: is the music diegetic, that is, part of the film’s story, or nondiegetic, that is, as Robynn J. Stilwell describes in “The Fantastical Gap between Diegetic and Nondiegetic,” in Beyond the Soundtrack, “an element of the cinematic apparatus that represents that world?” (184).  The terms were first used by Claudia Gorbman in her pioneering study, Unheard Melodies:  Narrative Film Music (1987), and have been a major focus of film music scholarship ever since.

In this sequence, the amateur musicians and the taped fanfare, count as diegetic music, while everything else is nondiegetic.  Stilwell points out that border crossings between these two categories are common, but meaningful; she coined the term “fantastical gap,” the gap between what we see and hear and what we hear without seeing, to discuss the liminal (conceptual) space between the two (185-187).  Stilwell describes movement from diegetic to nondiegetic as a “trajectory [that] takes on great narrative and experiential import.  These moments do not take place randomly; they are important moments of revelation, of symbolism, and of emotional engagement within the film and without” (200). The Knightriders tournament sequence, already liminal as a “play within the play” of the film, traverses the fantastical gap in a way that dramatizes a central question for the performance of Early Music:  what happens when modern performances are historically informed, but emotionally unsatisfying?  For George Romero, as for Terry Jones, the answer is to give priority to the emotional, drawing on their and their audiences’ expectation for “Hollywood Knights” soundtrack music.  Early Music performers in the 1980s made similar choices, merging familiarity and unfamiliarity in exciting ways that unfortunately left them open to criticism that their performances were “inauthentic,” an advertising claim they found themselves defending.

recorder

Recorded fanfare in Knightriders, Screen Capture by SO!

The modern performance of surviving pieces of medieval music, recorded in notation, will always enact a kind of medievalism, involving the creative use of material survival from the past.  But to understand the goal for the performance of medieval music as historical accuracy alone is to miss an important point.  Medievalisms, the creative use of historical material, create meanings for modern audiences, meanings that then help to shape further understanding of the historical past.

The decades since these two films were made and released saw great growth in both artistic approaches to Early Music, and in the skill of performers in playing old instruments and singing in newer, non-Classical styles.  Professional recordings enjoyed real commercial success as a sub-genre in Classical music starting in the 1980s, accelerating audiences’ familiarity with the novel sounds of old music re-vivified.  The 1990s saw “new age” music and Celtic folk-music sounds added to the mix, while performers in the 2000s have drawn inspiration from Greek Orthodox chant, and continental folk musics.  “What sounds medieval” will always be conditioned by what modern performers and listeners imagine “the medieval” to be, and how “the medieval” is understood to be different from later times.  As those imaginings are themselves constantly changing, so will their representations in music.

Featured Image: “Monty Python Coconuts” by Flickr User Mark Turnauckus

Elizabeth Randell Upton is Associate Professor of Musicology at UCLA and the author of Music and Performance in the Later Middle Ages (“The New Middle Ages” series, Palgrave Macmillan, 2013), which examines late fourteenth and early fifteenth century vocal music to discover evidence for the experiences of performers and listeners in the medieval past, recorded in surviving musical notation. Her next book will explore mid-twentieth century Early Music revivals in the UK and US, moving beyond the usual focus on musicological scholarship and classical music traditions to examine Early Music’s interactions with both folk music revivals and popular music. 

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EPISODE LI: Creating New Words from Old Sounds–Marcella Ernest, Candace Gala, Leslie Harper, and Daryn McKenny

SO! Reads: Roshanak Khesti’s Modernity’s Ear

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SO! Reads3“I drifted to another place and time,” reminisces drummer and musicologist Mickey Hart in his 2003 book about salvaging indigenous musical traditions, Songcatchers: In Search of the World’s Music. He continues, “Every day I rushed home, put on the sounds of the Pygmies [on the old RCA Victrola], and melted into their very being.” For the Grateful Dead drummer and world music producer, this experience of disorientation would eventually shape his transformation into a “songcatcher,” or one who seeks to preserve the intangible cultural heritage of indigenous music. In Modernity’s Ear: Race and Gender in World Music, author Roshanak Kheshti interrogates the “origin myth” presented by Hart, along with other collective fantasies and historical narratives that urge listening to world music. She argues that we must look beyond the political and economic exploitation of actual musicians to consider the economy of desire in which the conditions of possibility for such exploitation are formed. In contrast to a critical discourse on musical appropriation and exploitation among ethnomusicologists, one that Martin Stokes acknowledges is “marked by an anxious awareness of complexity and complicity” with world music (835), Kheshti deftly tunes into racialized and gendered yearnings for the recorded sounds of others.

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Sounds in bodies

Crucial to Kheshti’s argument is her radical proposition for what occurs as, to briefly return to Hart’s aural memories, the sounds of others “melt” into our “very being.” In a crucial maneuver that focuses on how what is being heard is shaped by the embodied experience of listening, Kheshti proposes that “the object [of listening] becomes a part of the self by being taken into the body” (41). Thus when “sound, the listener’s body, escape, and affect fold into one another” (54-56) in the act of listening (a Derrida-derived encounter that Kheshti dubs “invagination”), selfhood is performatively constituted through the aural other. Moreover, the pleasure of imagining the other through listening, writes Kheshti, is not only the hegemonic form of listening within the world music industry but an experience of desire that Western media markets have historically capitalized upon.

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“Whispers” by Flickr user Nicola Colella, CC BY-NC-SA 2.0

Given the ways in which listening embodies an economy of desire, Kheshti tells the history of this libidinal economy through a narrative in which modern selfhood is constructed through the racialized and gendered aural other. The Godzilla in this narrative is the World Music Culture Industry (WMCI), an entity conjured by Kheshti in reference to the historical juncture of comparative musicologists in the early twentieth century with the popular music recording industry, a coupling that she argues spawned the globalized product of modern media known as world music. As a set of hybrid musical practices designed by and large for Western media markets, world music is the key object of her inquiry (in contrast to the diversity of musical practices worldwide).

 

The imagined listener

songcatcher-coverThough the book does not proceed chronologically, the first chapter seeks to interweave memory with history by opening with the early twentieth century. Stressing the pioneering role of white female sound archivists, this chapter is crucial for setting up the historical significance of the feminization of listening, a process familiar to readers of Jonathan Sterne, Louise Michele Newman, and William Howland Kenney. Kheshti puts Songcatcher (2000), a feature film about a fictional comparative musicologist who dives into Appalachian country and “discovers” Scottish and Irish ballads thought to have gone extinct, into conversation with the iconic images of Frances Densmore, an ethnologist affiliated with the Bureau of American Ethnology in the 1910s, who famously staged phonographic recordings of the Blackfoot chief, Mountain Chief (Nin-Na-Stoko). The point of convergence between these materials is the gendered and racialized politics of who was sent where to record whose sounds: white female sound archivists, spurned by their male colleagues and sent to the periphery of their respective fields to practice their craft. Once in the field, these comparative musicologists, one fictional and one real, committed acts of racial appropriation and erasure. The song catcher deracinates Appalachia by stripping the region of its Native American and African-American histories in favor of the ‘collective origin fantasy’ that links European and American genealogies, while Densmore, among others, domesticates indigenous sounds in her work for the Bureau.

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Frances Densmore recording Mountain Chief. Picture by Harris & Ewing [Public domain], via Wikimedia Commons

The very presence of these upwardly mobile women in the sonic-social worlds that they listen to leaves a trace on their phonographic recordings. These aural traces, Kheshti contends, mark the processes of settler colonialism and salvage ethnography by which indigenous bodies are subjected and made subject through phonographic recording techniques (what she calls ‘phonographic subjectivity’), and in particularly gendered and racialized ways. Kheshti traces the performative effects of these aural traces on contemporary world music in her fieldwork with a Bay area world music label in the early 2000s. In particular, she reveals that the target listener for contemporary world music is white and female, and, that this fact is an apparent truism among music executives, or at least the executive who she worked for. This revelation is the cornerstone for Kheshti’s unfolding of the aurality of this figure, the white female listener of contemporary world music.

Though the book tends to favor intensive re-readings of critical and psychoanalytic theory (from Adorno and Benjamin to Freud and Lacan) over thick ethnographic description, Kheshti touches upon key encounters in this culture industry to explain how listening to world music engenders modernity’s ear. For instance, she transcribes segments from a radio show in Northern California in which the host, a middle-aged white female, discusses what constitutes “African rhythms” with a record label executive. The two banter about this misnomered subject for some length. The host interprets what she is hearing as “African rhythms coming through.” Her visitor, an expert in world music, affirms and clarifies this attribution: “Yeah, absolutely. The rhythm on this particular song… is from a style of music called Afro-beat… that rhythm you’re hearing is definitely African, so, you don’t know nothing, you’re learning” (52). Kheshti interprets this banter as an example of how world music listeners “cherish” the experience of listening to sonic difference as a moment to live out “fantasy and imaginative play” (54), in other words, that the pleasures experienced through aurality have become definitive of twentieth-century modernity.

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“world music 2” by Flickr user wayne marshall, CC BY-NC-SA 2.0

In other chapters, she details how record labels fulfill this fantasy through the production of hybrid sound media. The orchestration of these sounds in the studio not only enables the listener to feel “lost” and transcend the contingencies of the listening event, they also “pronounce and suppress presences and absences of all sorts of bodies and grains” (77). Drawing on phenomenological descriptions of her own listening experiences as well as liner notes and other commercial media, she describes how non-Western sounds are encoded as feminine, whereas the synthetic production and digital manipulation of sounds are rendered techno-logically modern and masculine.  Racialized and feminized bodies are put to work in constituting the modern cosmopolitan listener. Furthermore, Kheshti argues that market mobility and aesthetic mobility are gendered male and alterity is gendered female in ways that link, for her, to miscegenation. The listening self reproduces dominant forms of heteronormativity in the consumption of modern sound media.

The listening self reproduces dominant forms of heteronormativity in the consumption of modern sound media.

Kheshti offers a radical alternative to these normative listening practices by turning to field recordings taken by Zora Neale Hurston between 1933 and 1939. Trained by Franz Boas in the traditions of nascent cultural anthropology, Hurston is kin to Densmore and those who worked for the Bureau of American Ethnology a few decades earlier. Like them, she goes to record America’s aural others, or “black folk.” But unlike her white foremothers, Hurston does not attempt to splice out the “noise” of the recordings. She “refuses fidelity” (126). Instead of staging field recordings, she made studio recordings of herself performing songs and discussing rituals. When recording her interlocutors, she interrupts, interjects, and poses directorial cues that Kheshti reads as an attempt to resist the desire to faithfully (re)produce an archive of phonographic subjects.

Zora Neale Hurston with Musicians

ca. June 1935, Eatonville, Florida, USA — Author and anthropologist Zora Neale Hurston sitting on a porch in Eatonville, Florida with two musicians, Rochelle French and Gabriel Brown. — Image from Stuff Mom Never Told You

Recommended for advanced graduate students and faculty, this virtuosic and tightly rehearsed tour through critical and psychoanalytic theory offers an ambitious and groundbreaking retake on an industry that we thought we understood, perhaps too intimately. Kheshti asks her readers to hold themselves accountable to their own forms of aural pleasure. In so doing, she offers a fresh perspective on the role of embodiment in relation to knowledge production. Rather than embracing somatic methods of inquiry as a welcome challenge to inductive reasoning, she argues that taking pleasure in listening enables the commodification of desire that sustains the world music culture industry.

Kheshti shifts the discussion of world music qua music (aesthetics, history, representation) towards issues of alterity and sound. As such, this book contributes to sound studies by holding the field accountable for difference, and, by inscribing this accountability within the history of the field itself. Indeed, Modernity’s Ear is about how the forces of desire that constitute the modern listening self are enveloped in the aural other as phonographic subject.

Featured image: “ear” by Flickr user Leo Reynolds, CC-BY-NC-SA 2.0

Shayna Silverstein is an assistant professor of Performance Studies at Northwestern University. Her research generally examines the performative processes of politics, culture, and society in relation to sound and movement in the contemporary Middle East. Her current book project examines the performance tradition of Syrian dabke as a means for the strategic contestation of social class, postcolonial difference, and gender dynamics in contemporary Syria. She has contributed to peer-reviewed journals and several anthologies including The Arab Avant-Garde: Music, Politics, and Modernity, Islam and Popular Culture, the Sublime Frequencies Companion, and Syria: From Reform to Revolt. Previously a Mellon Postdoctoral Fellow in the Penn Humanities Forum, Shayna received her PhD in Ethnomusicology from the University of Chicago and her BA in History from Yale University.

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Lokananta: Sounds of Crisis and Recovery from Indonesia’s National Record Company — Ian Coss

Saving Sound, Sounding Black, Voicing America: John Lomax and the Creation of the “American Voice” — Toniesha L. Taylor

“Share your story” – but who will listen?

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DH ListeningEditor’s Note: Welcome to the second installment in the “DH and Listening” blog series for World Listening Month, our annual forum that prompts readers to reflect on what it means to listen. This year’s forum considers the role of “listening” in the digital humanities (DH, for short). We at Sounding Out! are stoked to hear about (and listen to) all the new projects out there that archive sound, but we wonder whether the digital humanities engage enough with the the notion of listening. After all, what’s a sound without someone to listen to it?

On our opening week, Jacqueline Wernimont from the Vibrant Lives team shared with us about the ethics of listening to 20th century sterilization victims’ records. Then, Emmanuelle Sonntag introduces us to a figure from a long time ago, “la soeur écoute,” a nun whose was responsible for sitting in and listening when another nun had a visitor. This week, Fabiola Hanna reflects upon what DH means when it talks about participatory practices. –Liana Silva, Managing Editor

Germanic and Holocaust historian and Digital Humanist Todd Presner has worked through more than 52,000 testimonies of the Shoah Foundation’s Visual History Archive, perhaps the largest archive of testimony, to investigate “the ethics of the algorithm.” The scale of this participatory archive has prompted Presner to ask: is it possible for a computer to listen to testimony?

Digital Humanities (DH) projects are, in varying degrees, led by the desire to engage with a wider public. Some often include actions such as inviting participants to share their stories, images, audio clips, drawings, and videos. In order to avoid lumping all DH works under a broad category that includes, among others, text analysis, mapping, visualization, 3D, and archiving. Below I examine DH projects that collect oral histories: memories, stories, and testimonies.

I argue that it is not enough to share stories; it is also important to recognize how these stories are shared. A majority of these living histories end up in an audio or video database displayed in full on a webpage, not unlike oral history transcripts ending up in a dusty closet. Listening as an active mode of participation can provide us with a framework that reveals the relationships, aesthetics and politics engendered by participation. Although seemingly about access (and some have started questioning whether users of such an archive should have access by default, or whether you need to be part of a community in order to access certain stories, see Mukurtu CMS), my focus is rather on the medium that these stories are circulated in, how they are displayed to the user and what the user’s participation does to these stories.

I take the space here, on the one hand, to think through participation from two fields, archives and interactive documentary (i-docs), and on the other hand to write about how sound studies, particularly an attention to listening and its aesthetics, its affordances, and its politics, can offer another approach to participation.

SO! Screen Capture from "The WorryBox Project"

SO! Screen Capture from Irene Lustzig’s “The WorryBox Project”

DH + participation: steps towards making place for popular

The work of requesting participation is in itself an accomplishment. It’s only been since the 1950s/60s, and perhaps more broadly since the 1990s, that ordinary peoples’ stories have been valued in the tradition that oral historians have established. It is possible to trace the field’s origins to Augusto Boal’s Theatre of the Oppressed (itself rooted in Paolo Friere’s work), to Howard Zinn’s A People’s History of the United States, or to postmodernism, the death of the author, and the end of grand narratives. With the arrival of Web 2.0, oral history seemed like the perfect medium for the ideals of participation on the Internet, precisely because it was about the everyday and involved “anyone” (with an internet connection). Video, audio and live streaming technologies made it possible for oral history to be recorded and displayed, and social media enabled unprecedented circulation through sharing. So the recent push to preserve everyday histories online, in DH projects, follows these ideals of stories from below.

Listening to stories as a mode of engagement is fitting with regards to oral history and testimony. Making space with openness and silence for someone’s testimony, especially when difficult, is a mode of participation that we aspire to. Media scholar Wendy Chun has argued that “a politics and practice of listening [is] a necessary complement to a politics of testifying.” In the case of Holocaust testimony, for instance, many scholars have argued that there is a responsibility to listen (Laub & Felman and Henry Greenspan).

I differentiate between two types of listening:

  1. Listening on the part of the users of these DH projects. Is it realistic to expect that users will listen to large archives of testimony? In Listening Publics, Kate Lacey writes that listening has been absent from theories of the public sphere, even where “the objective of political agency is often characterized as being to find a voice – which surely implies finding a public that will listen, and that has a will to listen” (viii). Because of their scale, these large archives of testimony pose a significant design challenge to the user, which could be resolved through curation. To build on one of the most successful digital storytelling projects, the Storycorps team knows very well that if they didn’t curate and edit together shorter versions, then no one would listen to the longer interviews in full.

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  1. Listening on the part of the interface and its design. This involves questioning the medium and its effects on what it houses. Here I find Susan Bickford’s work very useful in her definition of listening and what it accomplishes: ‘the riskiness of listening comes partly from the possibility that what we hear will require change from us’ (1996, 149). If interfaces for stories pre-close any openness to what contributed stories could change, then listening is not being considered. This is more directly seen in the tagging of videos and their categorization without additional interpretational work. This will to not “add” to these stories seems to come from the premise that these testimonies should “speak for themselves” (I get to this point in a little bit); that no added interpretation is needed, even that any added interpretation distracts from the directness of the stories. But this often also means the medium and its effects on these stories are not carefully examined.

Contrary to Western cultural beliefs, listening can be seen as an active mode of participation in conversation. As Jodi Dean rightly argues, it is not enough to express one’s opinion, or for a message to be circulated: it is crucial to get a response to the message. Lisbeth Lipari writes that even in Dean’s formulation, however, the response as speech is still emphasized, thereby ignoring the work that happens beforehand: the listening. Apart from the major contribution of Susan Bickford, mentioned above, with the concept of political listening, little attention has been paid to listening in the field of political theory.

DissonanceAndDemocracyBySusanBickford and TheOtherSideOfLanguageByGemmaCorradiFiumara

As arguably the most important philosopher on listening, Gemma Corradi Fiumara, writes: “listening involves the renunciation of a predominantly moulding and ordering activity; a giving up sustained by the expectation of a new and different quality of relationship” (as quoted by Lipari, 8). For Fiumara, listening is a mode of participation that is open and that does not pre-close potential possible contributions. Listening, therefore, as a mode of engagement can provide a useful method for thinking about participation in various contexts.

DH + Archives + i-docs

If a mission of a certain DH project is to engage with a wider public, then preservation of stories is not enough. More often than not, DH projects are already under difficult strain of resources, due to costs for developing technological projects and time for interviewing, collecting, indexing, tagging, uploading and making sense of these larger collections. DH have taken on a lot: preserving and archiving everyday stories with the mission to share with a wider public. It is useful to draw from experts who have been working through ideas of preservation and access: archivists. Archives generally have a mission of preservation, but when demands of sharing with a public arise, there are not many models from which to draw. Rick Prelinger writes that although the archive as a theoretical concept is overly theorized, its practice (in the plural form of the word) is under theorized.

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Image of StoryCorps collection area by Aaron “tango” Tang (CC BY 2.0).

Francis X Blouin and William G. Rosenberg trace the intersection of history and archives and found that Ranke, during the enlightenment, conceptualized history as a scientific endeavor in that truth could be extracted from archives through rigorous methodologies. This led to the idea that documents could “speak for themselves” (Blouin, 24). As if simply making documents available, without providing context of any sort, would reveal their inner truth. This is one of many cases where the reading of documents is taken for granted. It also ignores the effect that archivists have on the collecting, saving, and indexing of documents. Influential archivists such as Terry Cooke, Richard Brown and Brian Brothman have brought about new attitudes to repositories with an acknowledgment of the effect that archivists have on documents (as quoted by Richard J Cox, 33). This relatively recent push in archival theory, therefore, points to the flaws in the claim that documents on their own can represent themselves: that would be ignoring all the various power relationships at play, as well as the medium itself in which the stories are communicated.

In thinking about collaboration, with the unstated but implied goal of providing knowledge of a given subject, non-fiction film has experimented by inviting self-interested participants online and offline to contribute to projects. Sandra Gaudenzi makes clear that interactive documentaries, also called i-docs (documentaries designed for online or mobile viewing), are very distinct and that it is important to recognize the varying strategies employed by these digital projects: “uploading content is the most common way to collaborate in the case of online documentary, but it is definitely not the only one. […] contributions of content lead to co-creation but not to co-authorship, since the latter require a degree of intervention in the overall concept (i.e., form) of the product.” In her differentiation of co-creation and co-authorship, Gaudenzi points to the medium-limiting effect that users have in their participation. The “degree of intervention,” as a coming in between that leads to change, which Gaudenzi requires for co-authored documentaries, might be attained through listening, a listening through the work itself, such as The WorryBox Project.

Listening in The WorryBox Project

Irene Lusztig’s The WorryBox Project (2011) web-based documentary invites mothers to write their worries in an online form, which Lusztig then individually writes down on a piece of paper, rolls-up and stores in a physical box. The act of writing down in analog form what was input into a digital box goes an extra step beyond collection. It is emblematic of an extended care for these worries. The additional layer of documenting these actions, as part of the artwork itself, not only points to the embodiment of these worries but also to their representation.

worryBoxDigitalAnalog

Because listening has often been thought of as passive and feminine, it is also associated with a specific kind of caring, also in its passive and feminine forms. But I don’t equate that definition of care with listening, which surely the readers of this blog will question. In this case, care extends as a mode of listening because it pushes against the active/passive binary for speaking/listening. I use care in the sense it gave to curating (care is its early root), where curating points to the work of engagement and conversation.  Curating as a form of listening.

ListeningPublicsByKateLacey and ListeningThinkingBeingByLisbethLipari

This extended care would be an example of the listening I am thinking of. The work of translating the form’s digital input into the handwritten words and the documentation of that act stretch the layering of interpretation and with it the care given to these submissions. The change that occurs in this writing is definitely not an agreement or an endorsement of what is submitted but an open attitude of listening, of reception. This reinforces the notion that listening is not passive, but an active mode of participation. 

This mode of listening does not imply an understanding, as the receipt of information in cybernetics theory suggested by Shannon and Weaver. Rather this mode of communication embraces the notion that listening does not necessarily mean an understanding. The audio action collaborative Ultra-Red conveys this idea perfectly: “Sound possesses a palpable promiscuity in relation to the body. One may say what one means, but somewhere between the mouth that speaks and the ear that hears, sound always exceeds its master. Politically, it may be useful to say that we hear the truth in the voice or that we listen with obedience, but sound always transgresses such duties.” So for DH storytelling projects to be participatory, it is beneficial to allow stories the space for listening, in a similar sense to Hannah Arendt’s “distancing” in order to understand. This brings me to media and communication’s scholar Lisbeth Lipari’s term for this: “listening otherwise.”

SO! Screen Capture of Irene Lustzig's "The Worry  Project"

SO! Screen Capture of Irene Lustzig’s “The Worry Project”

For Lipari, in engaging with difficult stories or perhaps stories that offer different perspectives: “It is […] a listening otherwise that suspends the willfulness of self- and foreknowledge in order to receive the singularities of the alterity of the other” (185, emphasis in original). For this “listening otherwise” to work online, I argue that it is important for the employed structures, systems and processes to reflect this specific kind of participation. In other words, in addition to placing “different voices” side-by-side, it is equally critical for these different perspectives to exist in a space where the medium, whether the recording, the software, the interface and its design, listens to what these differences are. An interface designed in order not to predetermine, not to predict or preclose what others might contribute would then be an example of this listening. Anthropomorphizing aside, for a computer to listen to testimony, as Presner asks, it must be designed to be open to changing itself.

Fabiola Hanna is a new media artist & software designer currently working towards a PhD in Film and Digital Media at UC Santa Cruz where she also holds an MFA in Digital Arts & New Media. Her doctoral work is on building an automatic editing machine that weaves together competing narratives about the history of Lebanon, which has led her to engage with software studies & digital humanities, archives & memory and new media art activism.  

Her work has been exhibited widely in California at the Museum of Art and History in Santa Cruz, the New Children’s Museum in San Diego, the SubZero Festival in San Jose, the Digital Arts Research Center in Santa Cruz, and the Maker Faire in San Mateo. She is also a 2015 fellow of the Institute for Critical Social Inquiry at the New School, New York and has previously taught at University of California, San Diego and at various maker spaces including FabLab San Diego and MakerPlace.

Her website is fabiolahanna.com and she can be reached by email fhanna {@} ucsc {dot} edu.

Featured Image: “Story Corps” by Steve Rhodes, (CC BY-NC-ND 2.0)

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Machinic Ballads: Alan Lomax’s Global Jukebox and the Categorization of Sound Culture–Tanya Clement

Digital Analogies: Techniques of Sonic Play“-Roger Moseley

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