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Out of Sync: Gendered Location Sound Work in Bollywood

co-edited by Praseeda Gopinath and Monika Mehta

Our listening practices are discursively constructed. In the sonic landscape of India, in particular, the way in which we listen and what we hear are often normative, produced within hegemonic discourses of gender, class, caste, region, and sexuality. . . This forum, Gendered Soundscapes of India, offers snapshots of sound at sites of trans/national production, marketing, filmic and musical texts. Complementing these posts, the accompanying photographs offer glimpses of gendered community formation, homosociality, the pervasiveness of sound technology in India, and the discordant stratified soundscapes of the city. This series opens up for us the question of other contexts in India where sound, gender, and technology might intersect, but, more broadly, it demands that we consider how sound exists differently in Pakistan, Sri Lanka, the Maldives, Bangladesh, Bhutan, Nepal, and Afghanistan. How might we imagine a sonic framework and South Asia from these locations? —Guest Editors Praseeda Gopinath and Monika Mehta

For the full introduction to the forum, click here.

To read all of the posts in the forum, click here.

“Indian traffic tends to be one of the noisiest, but that is true of all third world countries…What doesn’t make sense is when you try to remove it from that context. Two people can’t be whispering to one another in the middle of a bench by the sea in Bandra. Will you hear someone sitting next to you on that bench?,” asks sound designer Dileep Subramaniam indignantly.  We are discussing the Indian film industry’s norm of looping (or “dubbing”) sound and dialogue at the post-production stage, which has traditionally given India cinema’s sound track an unrealistic degree of clarity. For a loud country, Indian films have been in the habit of incorporating remarkably few ambient sounds into their sound track, until the practice of synchronized sound recording began to infiltrate Hindi film aesthetics in the late 1990s.

The break from post-synchronized sound occurred over a relatively brief period of time in India, as a majority of the commercial films moved away from MOS (motor only sound or no sync sound) to synchronized sound, which refers to the recording of sound alongside image during a film shoot. Industry professionals argue that sound technologies underwent revolutionary changes in comparison to image technologies in India between 1995 and 2002, as the introduction of digital editing platforms weaned the Bombay film industry away from its reliance on mono-tracks and primitive stereo-tracks, directly to Dolby digital multi-tracks. Hindi cinema almost entirely skipped the intermediary technological stage of stereo ultrasound, used for several years in Hollywood. Today, an amalgam of sync sound and Automated Dialogue Replacement (ADR) characterize Bollywood cinema’s soundscapes.

We have been more attuned to Hindi cinema’s soundscapes than to the production and pre-production practices of sound recording and the composition of sound crews, which follows a disciplinary habit in film studies of prioritizing film aesthetics over other aspects of film’s materiality and production. This lopsided emphasis has meant that we have missed out on the complex ways in which the story of film sound is part of a larger story of social change in India, wherein formal shifts are of a piece with new employment opportunities and a realignment of India’s middle class. These social and professional changes have impacted Indian class and gender relations in disparate ways.

On the set of Bhagum Bhag filmed on Brighton Station, image by Flickr User Simon Pielow,(CC BY-SA 2.0)

Based on conversations that I conducted in Bombay (now Mumbai) in 2009 and 2013 with sound professionals working on Bollywood’s location shoots, I comment on sociological aspects of Bollywood’s increasing adoption of sync sound recording in location shoots, particularly with regard to its implications for class and gender relations within the film industry. My point will be two-fold. One, as the Hindi film form gravitates toward internationally recognizable codes of aural and visual realism, an expanding social range of skilled and unskilled workers are attracted to professions related to location sound recording.  Two, despite the diversifying social profile of these professionals, women remain structurally excluded from all levels of the profession.

The change from non-sync to sync sound in Hindi films has created a demand for trained creative technicians and sound engineers, and equally for those who can work as bouncers and sound-security personnel on the field. Security personnel are crucial to recording location sound in a high-decibel country. According to Line Producer Raj Hate (with commercials and the location-heavy Miss Lovely to his credit, the practice of “sound lock ups” started with television commercials in India during the late 1990s before it was adopted by film shoots. “Sound lock” is a phrase used by Bollywood professionals to describe the practice of securing an area to ensure silence, in order to get the best location sound. Many of those working in this pool of unskilled labor in Bollywood today come from Mumbai’s economically depressed migrants who have traveled to the city in search of employment.

For instance, Security Provider Narendra Baruah started with security work on the film Lagaan (2001), the first big-budget film shot with sync sound, although it was preceded by the smaller scale Bombay Boys (1998), which also recorded in sync. Baruah created Active Squad Security while working on sound security for the location shoot of Veer Zaara (2004). He has provided security protection to stars (such as Madhuri Dixit Nene, Shah Rukh Khan, Aamir Khan and Preity Zinta), but his primary employment is in sync sound security. He retains a small group of men on a monthly salary with additional per diem top-ups during assignments, which may range between INR 5,000 to 10,000 to over 20,000 a day, depending on the nature of the shoot. Additionally, he hires men on a temporary basis from a pool of local Mumbaikars and immigrants seeking employment in the big city. Baruah’s company is in competition with actor Ronit Roy’s security company ACE and movie star Salman Khan’s Tiger Security. Although he lacks their star profile and their facility with English, he has made a name for himself through his entrepreneurial practice and expertise in shooting at “jhopad pattis” (slums) for films such as Slumdog Millionaire (2008) and Barah Aana (2009).

Bollywood Film Set, Image by Flickr User Rhys Tom, (CC BY-NC-ND 2.0)

Shot in Dharavi, Barah Aana required twenty men because of the high sound levels of the urban slum. As Baruah points out, jhopad pattis are the hardest places in which to secure sound for location shoots because “A pressure cooker’s whistle goes off somewhere, or a TV starts up, or a child starts crying” (“Kahien cooker ki seeti bajti hai to kabhi TV chalu hai aur bacchha rota hai.”). Open locations for films with smaller budgets also do not require ID cards for film crews, so Baruah finds that one of his greatest challenges is teaching his staff to memorize faces and manage crowds with diplomacy rather than violence. The phenomenon of Baruah and his crew working on a contract-basis with a range of films is what philosopher and sociologist Maurizzio Lazaratto discusses as the reconfigured “anthropological realities of work” in the new global work space, where “polymorphous self-employed autonomous work has emerged as the dominant form” of global labor.

The social range of Baruah’s crew reveals a disparity between Bollywood blockbusters’ onscreen transnational and cosmopolitan backgrounds, and the class diversity of those involved in producing them.  As Hagen Koo argues in relation to the shrinking middle class in America and Western Europe against the expanding middle class of India and China, representations of the global middle class that narrowly refer to “the upper segments…in developing countries, whose members are affluent and globally oriented in their lifestyle and mobility pattern” are woefully inadequate (“The Global Middle Class”). Without rendering Bollywood professionals into mere representatives of their class, I can confirm based on my conversations on the field that the assorted workers enabling sync sound shoots in India today come from a range of social classes, which reveals a negotiation and redistribution of work across different classes of professionals, particularly when we consider the work of sound security personnel in conjunction with the work of sound engineers on site.  On-the-ground compositions of production crews are more complex and hybrid than what is suggested by a Bollywood blockbuster’s flat image of urbane cosmopolitanism, by Mumbai’s segregated urban spaces, or by the hostile monocultures of Hindutva pushed by Shiv Sena’s divisive politics.

Filming of Bollywood movie “Agent Vinod” on set in Riga, Latvia, August 2010, (CC BY-SA 2.0)

At the other end of the social spectrum and hierarchy of labor among people involved in Bollywood’s revolution in sound are highly skilled sound artists and engineers. Early experimenters in sync and location sound (such as Shyam Benegal and Govind Nihlani) provided opportunities to Bollywood’s new generation of creative audio technicians, who have become key players in the industry’s innovations in sync sound recording, digital sound editing and audio mixing. Dileep Subramaniam worked in sync sound for Nihlani’s television features during the 1980s, and for BBC’s Channel 4 nature documentaries, which made it easier for him to work with transnational productions such as Merchant Ivory’s Deceivers (1988) and Shekhar Kapoor’s Bandit Queen (1995).

Location recordist, production mixer and sound designer Baylon Fonseca edited sound on the digital workstation Audio Vision from Avid for Nihlani’s Sanshodhan (1995) at a time when most Hindi film producers and directors “considered it almost witchcraft.” With Sanshodhan, he initiated methods for digital sync sound recording and mixing that are standard practice in India now.  The integration of trained sound engineers into the Hindi film industry has made a palpable difference to its cinema’s sound quality, even as Hindi cinema’s increasing social legitimacy with white-collar workers allows Bollywood to seem like a valid career choice for Indians from the middle and upper middle classes. Nevertheless, high net-worth engineers have to buck traditional social norms—ranging from familial expectations to cultural notions of respectability—to consider sound work in the film industry as a valid career path.

All this is assuming that the engineers are men. Indian women face a double burden in entering such a profession: they must work against social prejudice to pursue careers in science and technology, and then apply that training to the field of media production, which does not possess the social legitimacy of most jobs in engineering.  Effectively, new opportunities created by the use of sync sound in Hindi cinema does not bring much promise to women.   Women are entirely omitted from the unskilled end of the location sound spectrum because of the incipient threat of violence and aggression against women in India’s public spaces. Under the strain of Hindutva’s India and Shiv Sena’s Mumbai, wherein the concept of protecting women’s honor becomes the violent pretext to restrict their freedom of movement, women are presumptively excluded from sound security work.  Women are also largely absent from sound engineering because of the gendering of the hard sciences. In proportion to men, few Indian women are encouraged to enter the sciences, and fewer can choose to use it as the path into film work, so that they are structurally sidelined from high-end work in sound technologies.

Bollywood Film Set, Image by Flickr User Dani Venn, (CC BY-NC 2.0)

Strong female characters on screen and strong female voices incorporated into the timbre of a film’s soundscape can be cause for celebration. But such inclusions rarely change the social and professional make-up of a film’s production crew. Further, merely adding women to the ranks of security personnel or sound engineers will not presumptively result in a more feminist or inclusive film text. On-screen representations do not reflect pre-production and production practices in simple ways. Despite these cautionary notes, is worth our while to invest some time and thought to how gender relations are impacted along different tiers of film production, as production practices shift in response to Hindi-cinema’s post-globalization aesthetics. Considering the gendered make up of professionals in Hindi cinema’s shift to sync sound recording on location shoots reveals several things. It demonstrates that professional opportunities, social norms and political pressures accompany formal changes in cinema. It allows us to consider what professional shifts in film sound recording in the wake of globalization look like in relation to men as opposed to women, providing an embodied perspective to abstract discussions of social change. And it chastens us against making naïve assumptions about inclusiveness.

Featured Image:On the set of Salaami Ish, filmed on Brighton Station,, image by Flickr User Simon Pielow, (CC BY-SA 2.0)

Priya Jaikumar is Associate Professor at the Department of Cinema and Media Studies at University of Southern California’s School of Cinematic Arts. She is the author of Cinema at the End of Empire, and several articles and book chapters in publications such as Screen, Cinema Journal, The Moving Image, World Literature Today, Hollywood Abroad, Transnational Feminism in Film and Media, Postcolonial Cinema Studies, Silent Cinema and the Politics of Space, The Slumdog Phenomena, Empire and Film and Routledge Companion to Cinema and Gender.

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Becoming Sound: Tubitsinakukuru from Mt. Scott to Standing Rock

In the Numu tekwapuha, the Comanche language:

Haa ma ruawe, haa nu haitsi. Nu nahnia tsa Dustin Tahmahkera.

In this post, I talk about the phrase “becoming sound,” and also gesture to several examples across Indi’n Country to encourage us to listen for aural affirmations and disavowals of indigeneity and encourage active reflection on the roles of sound in becoming and being indigenous, now and in the future. By “becoming sound,” I’m interested in the interdependent relations between emitting sound as the formations of sonic vibrations in the air and becoming sound as a method toward restoring good health through cultural ways of listening and healing.

While the former use of sound gets situated more in sound studies, the latter sense of “sound” is evoked more by the medical humanities, such as when saying someone is “of sound mind,” though we know from the history of perceptions of mental illness that what constitutes a “sound mind” is not resoundingly agreed upon.  For example, the U.S. heard the Paiute Wovoka’s visionary Ghost Dance and singing for peace and “becoming sound” again as “savage” and “insane,” and sent the 7th Cavalry to massacre Lakota children, women, and men in response. The misdiagnosis of “savage” has instilled a puritanical, restrictive worldview of what “being sound” means, and it’s been abused and amplified all the more in the metaphorically schizophrenic split between becoming “Indian, an unsound Indian,” and re-becoming a “sound indigenous human being.”

My thoughts here echo an epistemology of sound and being by the late John Trudell. In Neil Diamond’s 2009 documentary Reel Injun, Trudell theorizes on collisions between schizophrenic-like identities located in an expansive soundscape. He says:

600 years ago, that word ‘Indian,’ that sound was never made in this hemisphere. That sound, that noise was never ever made … ever. And we’re trying to protect that [the Indian] as an identity. … we’re starting not to recognize ourselves as human beings. We’re too busy trying to protect the idea of a Native American or an Indian, but we’re not Indians and we’re not Native Americans. We’re older than both concepts. We’re the people. We’re the human beings.

Following Trudell’s call for becoming the people again, and for resisting what he calls the genocidal “vehicle [that tries to erase] the memory of what it means to be a human being,” my attention, my ear bends toward asking about the roles of sound in human being-ness and toward the roles of listening in that ongoing process of becoming sound human beings, a process cognizant of the “cacophonies of colonialism,” as sounded forth by Jodi Byrd in The Transit of Empire: Indigenous Critiques of Colonialism, and a process also grounded in indigenous sonic traditions and modernity.

What I’m sharing is in support of an emerging multimedia research lab, podcast, and book project I call Sounds Indigenous, a title which affords considerable space in sonic clashes between how indigeneity gets heard and unheard, how it is sounded and unsounded. Sounds Indigenous involves listening for sonic sovereignty in indigenous borderlands. For me, it’s particularly located in the Wichita Mountains in Oklahoma and elsewhere in the 240,000 square miles of Comanche homelands known as la Comanchería.

As for method, Sounds Indigenous practices tubitsinakukuru, our word for listening carefully.

 

As I recently wrote elsewhere in a special indigenous-centric issue of Biography, “Nakikaru means listen, but to practice tubitsinakukuru is to listen closely and engage with the speakers and sounds, be they familiar or foreign, friendly or fierce, fictive or factual, or sometimes, in the eccentricities of humanity, all of the above.” It goes back to one’s beginning. As Muscogee Creek artist Joy Harjo says in her co-edited collection Reinventing the Enemy’s Language: “We learn the world and test it through interaction and dialogue with each other, beginning as we actively listen through the membrane of the womb wall to the drama of our families’ lives” (19).

In the context of colonialism, this project is about listening, too, through sonic dissonance. From the Latin word for “not agreeing in sound,” dissonance represents the disharmonius, that which lacks in agreement. But more importantly, it’s about using, not disavowing, the dissonance as audible ground from which to reimagine indigenous futures toward becoming sound. In an indigenous sound studies context, it means listening through Byrd’s “cacophonies of colonialism,” through ear-splitting “discordant and competing representations” of Indianness and indigeneity (xxvii). We know that what sounds indigenous often becomes sites of debate and critique, such as when hearing what Phil Deloria calls “the sound of Indian” (183) in Indians in Unexpected Placesbe it the boisterous nonsensical grunts and ugs in cinema, the cadence of the tomahawk chop at sporting events, the clapping hand-to-mouth of cowboys-and-Indians televisual and school playground lore, or early ethnologists’ mis-hearings of indigenous songs across Indian country, all the performative made-up stuff of non-Native imaginaries that all too often makes up the popular “sonic wallpaper” of Indianness (222).

Harley Davidson “Indian” Motorcycles, Parked atop Mt. Scott, Image by Author

At the same time, Sounds Indigenous is also about the soundscapes, the sonic formations, of Comanches and other Natives.   It’s about indigenous auditory responses, which includes not only the vocalized, the heard, but also sampling the “certain quality of being” that Africana Studies scholar Kevin Quashie calls “the sovereignty of quiet” in his study of the same title.  Sounds Indigenous is about those auditory responses and expressive ways of sounding indigenous that reverberate through and against what my Mapuche colleague Luis Carcamo-Huechante calls acoustic colonialism, and what Ronald Radano and Tejumola Olaniyan call the “audible empire” (7): “the discernible qualities of [what] one hears and listens to—that condition imperial structurations.”

With that said, this is a nascent mix and remix of words in an always already failed search of communicating the ineffable: these are words in search of communicating holistically about sonic affect. Sonic affect is about far more than just “sound” or just “listening.” Sonic affect is also not just about the subjectivity of how certain sounds make us feel certain ways, but rather it is what deeply makes soundings possible and brings forth our expressions of and feelings about sound. Affect is not just emotion; affect is what allows us the capabilities to feel emotion.

The road to Mt. Scott, Image by author

Yet even with the ineffability of affect, “every word,” Trudell tells us, “every word has power” as we turn each word “into sound … into the world of vibration, the vibratory world, the vibration of sound. It’s like throwing a pebble,” he says, “into the pond. Something happens.” The “something” from words and other sounds may not be fully communicable in sonic expressions, but I’d like to think we know of the something when we hear it and feel it as human beings, even if it’s a recognition of seemingly unknowable mystery, especially in moments of what media scholar Dominic Pettman calls “sonic intimacy,” a process of “turning inward…to more private and personal experiences and relationships” in Sonic Intimacy: Voice, Species, Technics (or, How To Listen to the World)(79), such as seen and heard in this personal video I took with my phone during a sunset in early 2014 while sitting with my son Ira atop Mt. Scott, the tallest peak in the Wichita Mountains.

For me, Mt. Scott has long been one of the most remarkable sites in the world, a sacred site carrying a long history with Comanches but that for many may be just another tourist destination.

As a Comanche born in Lawton, Oklahoma, who grew up mostly just south of there in the Wichita Falls, Texas, area, I have crossed the Pia Pasiwuhunu, the Red River, innumerable times and visited nearby Mt. Scott, climbing its boulders with friends or driving on the roadway  that snakes around it to the top.Once at the top, I, like my g-g-g-grandfather Quanah Parker, the most famous of all Comanches, have sat there: observing, listening, exploring, and praying. But as you may have heard from other folks’ voices in the background of the video with my son, it can be difficult these days to “get away” on Mt. Scott. You may hear tourists laughing, loud talking on cell phones, rocks being thrown, and the revving of Harley Davidsons or, better yet, Indian motorcycles  in the now-spacious parking lot at the top.

The loudest noise, though, comes from nearby Fort Sill. Named after Joshua Sill who died in 1862 in the Civil War, it began in 1869 as an outpost against Comanches, Kiowas, and other Native Peoples. Now a military base that has been known to sometimes still go against us, Fort Sill is known for its Field Artillery School and, for those in the Wichita Mountains and Lawton where the base is located, known for its sonic booms of artillery testing, guns, bombs, missiles, and tanks as seen here in an old Fort Sill training film.

Over the decades, it’s become what some might consider elements of a naturalized and normalized soundscape. As long as I can remember, the sounds of artillery have been there, somewhere, in experiences of being in the Wichita Mountains; but not everyone interprets those sounds similarly. The author of the 2001  LA Times article “Military Booms Are Boon to Okla. Base’s Neighbors” claims you “would be hard-pressed to find anyone who doesn’t welcome the disruption.” They quote local residents saying things like “We do live with the boom-boom-boom of artillery fire 24 hours a day, but it’s very interesting about living here, you just don’t hear it anymore.” One former Fort Sill general-turned local banker says, “That’s the price you pay when you live in a community like this. To us, it is oddly comforting. It’s the sound of a healthy economy and a viable place to live.” Another Ft. Sill general adds, “At times the noise is bothersome. But it’s proof positive that we are still conducting our mission here. And the people of Lawton derive comfort from that.” A former mayor of Lawton says, “When I hear those guns out there popping, that’s the sound of freedom ringing in my ears …That’s the freedom bells ringing. Those are the guns that are going to be fired if we have to defend the United States of America.” Such rhetoric, spoken in the 21st-century, sounds rather reminiscent of Fort Sill’s origins in defense against the indigenous.

Still, it’s complicated, to be sure, made even more so by the fact that I come from a strong military family–of all Comanche families, Tahmahkeras rank second in having the most veterans and I’m proud of that, I’m proud of my relatives. Still, there’s something about the blasts hovering through the air and over our homelands. There’s a reminder, of imagined sonic memories of weaponry used against our Comanche ancestors, like “the world’s first repeating pistol, the” “‘Walker Colt’ .44 caliber revolver” that the Comanche Paul Chaat Smith says was “designed for one purpose: to kill Comanches.” As a Comanche elder recently told me in response to Fort Sill’s artillery explosions, “it’s not easily something you can overcome because it brings back the memories of over 150 years ago,” of what happened to the people.

In response to the militarized sonic booms, I’m intrigued by an idea sounded forth by four-time Comanche Nation chairman Wallace Coffey. In the early 1990s, Coffey wrote a letter to then-Secretary of Defense Dick Cheney at a time when the U.S. Government was shutting down Army bases. In a 2010 interview with Coffey recalls telling Cheney “to close Ft. Sill down and give it back to the Comanches, and we will heal it. Instead of bombing this land, we will heal it.” As he told me in a conversation in the Wichita Mountains in June 2017, “We may not be the titleholders [over all our homelands now], but we are still the caretakers.”

It brings to mind an old story from the late 1860s, that illustrates how one culturally-informed Comanche back then listened to militarized sounds. As Chickasaw citizen and retired Ft. Sill Museum director Towana Spivey recounted in his email to me on June 10, 2017: when generals Sheridan, Grierson, and Custer went “to the Medicine Bluffs area,” long held as a sacred site but also is where Ft. Sill is now located, “the soldiers gathered to explore the imposing bluffs along the creek” and “noticed the echo effects when shouting or discharging their weapons in the basin in front of the steep bluffs.

They continued to fire their weapons to create a corresponding echo.” In response, Asa-Toyet, or Gray Leggings, a Comanche scout who accompanied them, “was,” Spivey says, “particularly horrified with their antics in this sacred place.” To Asa-Toyet’s hearing and sensibility, those “antics” may suggest what I’d call sonic savagery on the part of the soldiers. They wanted him to climb to the crest with them, but he told the soldiers he was not sick, thus “reflecting the traditional [Comanche] belief that there was no reason to access the crest unless you were suffering from some malady.”

Medicine Bluffs is sacred for many Comanches, such as our current tribal administrator Jimmy Arterberry who says, “Medicine Bluffs is the spiritual center of my religious beliefs and heart of the current Comanche Nation.” You can imagine, then, the opposition to when the U.S. Army, in 2007, sought to build a $7.3 million warehouse for artillery training. When they proposed building it “just south of Medicine Bluffs,” in which certain views would be obstructed and Comanche ceremony disrupted, word eventually got to Towana Spivey who curiously had been left out of communications. As detailed in Oklahoma Today, “The Guardian,” Spivey, a cultural intermediary and longtime educator to Ft Sill leadership about practically anything indigenous, intervened immediately. He talked with Comanches who were obviously against the proposed warehouse. He also tried to talk with certain army officials; but for that, he received a loudly written order that read, and I quote, “Do Not Talk to the Indians,” a blatant attempt to try to silence the indigenous who gets reduced to that category of Indian that Trudell critiques. The Comanche Nation soon sued the Army, and the Comanches won, thanks in part to Spivey, who had been “subpoenaed to testify for the plaintiff.” U.S. District Judge Tim DeGiusti ruled that the U.S. Army failed to consider alternate locations and that “post officials” had “turned a deaf ear to warnings” from Spivey. Those warnings, I’d add, were indigenous-centered by a Chickasaw and U.S. ally of the Comanches who recognizes us as Trudell calls forth: as human beings.

In the audible imaginary of sonic duels and dissonance between the Indian and the people/human beings, the list grows elsewhere in Indi’n Country. Consider  when Greg Grey Cloud was arrested in 2014 for singing an honor song (not chanting, as some media outlets reported), but an honor song “to honor,” he says, “the conviction shown by the senators” “who voted against the Keystone XL pipeline, Grey Cloud sings even as self-identifying Cherokee, Senator Elizabeth Warren, calls for order.

Or consider, too, when just last year, indigenous honor song singers and their handdrums at Standing Rock were met by LRADs, Long Range Acoustic Devices, among other weapons.

The LRAD Corporation boldly claims its device “is not a weapon,” with the “not” in bold typeface, underlined, and italicized as if that makes it true. They prefer the description “highly-intelligible long-range communication device.”  Following echoes of Indian hating from the so-called “Indian wars” of history, reports came in of police confiscating handdrums, suggestive of fearing the sounds and songs they do not recognize.  Laguna Pueblo journalist Jenni Monet quoted Arvol Looking Horse who said police “took … [ceremonial pipes]” and “called our prayer sticks weapons.” Ponca activist and actress Casey Camp-Horinek was there, too, singing while surrounded by other elders, a circle of human beings. She later reflected that “I’ve never felt so centered and grounded and protected as I did at that particular moment.”

Image by Flickr User Dark Sevier, Standing Rock, 4 December 2016, (CC BY-NC 2.0)

“Even the noise cannon,” she adds, “didn’t effect me.”

In closing, the sonic dissonance reverberates between sites such as indigenous honor songs in support of tribal and planetary well-being, and the militarized sonic responses—from artillery testing near Mount Scott in Comanche country to sound cannons and the confiscation of sacred drums in Standing Rock—that attempt to silence indigenous soundways. But no one can silence us, including, for example, the Kiowa Zotigh singers here and their honor song for Standing Rock. No one can fully silence us from sounding forth, in efforts toward becoming not unsound Indians but becoming sound human beings.

And by the way, the next time that Ira and I travel to the top of Mt. Scott, we will listen again … we may hear artillery explosions and other sonic reminders of colonialism, but what we’ll also hear are ourselves, breathing, sounding, and becoming Comanche, becoming Numunuu, as we call to the mountain in taa Numu tekwapuha, in our Comanche language. Remember, Mt. Scott is the colonizer’s name. . .but we also have our own names for it, names that historically sustained us as being sound human beings speaking the Numu tekwaphua, and names that can continue to help us become sound now and in the future. Udah, nu haitsi. Thank you.

Featured Image: Greg Grey Cloud escorted from the Senate gallery, image from the Indoan Country Media Network

Dustin Tahmahkera, an enrolled citizen of the Comanche Nation of Oklahoma, is a professor of North American indigeneities, critical media, and cultural sound studies in the Department of Mexican American and Latina/o Studies at the University of Texas at Austin. In his first book Tribal Television: Viewing Native People in Sitcoms (University of North Carolina Press, 2014), Tahmahkera foregrounds representations of the indigenous, including Native actors, producers, and comedic subjects, in U.S., First Nations, and Canadian television from the 1930s-2010s within the contexts of federal policy and social activism. Current projects include “The Comanche Empire Strikes Back: Cinematic Comanches in The Lone Ranger” (under contract with the University of Nebraska Press’ “Indigenous Films” series) and “Sounds Indigenous: Listening for Sonic Sovereignty in Indian Country.” Tahmahkera’s articles have appeared in American Quarterly, American Indian Quarterly, and anthologies. At UT, he also serves on the Advisory Council of the Native American and Indigenous Studies program.

 


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SO! Reads: Damon Krukowski’s The New Analog

Analog revival has gained traction across many media in recent years, but perhaps nowhere so strikingly as in sound. The shifting formats and fortunes of a digitally reshaped music industry invite, for many, the counterposition of a bright nostalgic picture. Yet artists and engineers whose work has spanned the transition from analog to digital sound find that the romanticization of the former can have a weird overreach. For example, when Dave Grohl produced a digital-decrying documentary on the LA studio Sound City, engineer Larry Crane was bemused that “Grohl seems to be attributing the arc of his career to the magic in a Neve console.” Recordists like Crane find themselves in between the Scylla and Charybdis of digital-era music: on one side, the embrace of new tools that are as entangled with corporate control structures as they are convenient; on the other, a skepticism that overshoots its mark, fetishizing old technologies and cementing a previous generation’s in-crowd as gatekeepers. Decades after digital media triggered one of the most momentous transitions in sound recording, the debate around their use is anything but settled. Tied up in this contest are questions of how and what pre-digital media will be preserved, but also problems like whose use of technology in music-making constitutes authentic talent and who has authority in the determination.

When Damon Krukowski steers into these waters with The New Analog: Listening and Reconnecting in a Digital World  (The New Press: 2017), he is quick to qualify that his memorializing of pre-digital practices “is hardly a Luddite’s call” (12). Noting the “all-or nothing response” that “dominates popular discussion of the many anxieties provoked by the digital revolution” (9), Krukowski contrasts the disruption-embracing “clean break” with life on the “technological island” (8) of confining one’s practice to outmoded materials. Addressing a reader who lives more or less contentedly in a contemporary media world, he speaks as a kind of expatriate of the analog island. He, too, lives in the digital present, but he sees it through the lens of decades spent working with and listening through analog machines. His project of defending analog listening practices takes inspiration from the efforts of urbanist Jane Jacobs, who labored to turn back the tide of redevelopment and suburbanization by celebrating the organic functionality of city life. His central argument for preservation is that “what we are losing in the demolition of analog media is noise” (197, emphasis original). Noise becomes a character in The New Analog akin to the city block in Jacobs’s work: a wrongly maligned figure that has quietly formed the basis of experience and utility in the old mode.

Though Krukowski’s definition of noise is flexible in some ways, he casts the digital as its uncompromising antithesis. This position precludes what could make the book more forward-looking in its aim: a consideration that noise might become a new kind of character in the digital realm rather than disappearing at its edge. Noise shows up in analog media as buzzing undercurrents and as modes of distortion when electrical signals exceed their ranges; digital media, while lacking these, are replete with moments of failure when a system is fed the wrong kind of information or pushed beyond its intended bounds. In their repetition, these moments of error become a new kind of noise that, just like analog noise, forms an unremovable layer of our experience in mediated environments. By declining to look for digital noise and instead focusing so squarely on noise as something lost to the digital transition, Krukowski misses a chance to center a more significant linkage with Jacobs: many of the problems he sees in digital-era sound are not due to the inherent nature of digital media but rather to the same motives of control and segregation underpinning the drive toward suburbanization.

Yet his original and thoughtfully cast historical route points us toward these culprits, even when the language drifts toward a more technologically deterministic stance. It is thus that his book still provides a vibrant body of historical consideration we can leverage in using noise to reshape our digital ways of listening. The moments when Krukowski lets technology stand in for the human motives that construct it give unfortunate cover to what should be the targets of such a critique. But his real concern toward the digital era arises from specific changes in the landscape of aural awareness, and he ultimately succeeds in the task of elevating his argument above the cliché of deterministic digital-bashing by setting its true focus not on the digital but on the era.

headphones by Flickr user Chris, (CC BY-NC-ND 2.0)

Readers might be surprised, for instance, to discover that The New Analog’s first chapter covers a development in sound — the transition from mono to stereo — that has nothing to do with digitization at its outset. The chapter narrates the release of Pink Floyd’s The Dark Side of the Moon as a critical moment in consumer audio’s treatment of headphones as the ideal listening space. This movement toward individualized experience becomes a crucial part of setting the stage for the actual entrance of the digital. The design of digital media, Krukowski demonstrates, has not just carried forward this trend but absorbed it as a guiding principle, and has effected the same transformation not just in listening to music but across all kinds of daily situations. “The stream of digital information can put each of us in a different space than the others, even as we hurtle together through a tunnel on fixed tracks,” (49) Krukowski observes of the changed social experience of riding a subway. The comment makes an easy metaphoric return to music: digital design is now funneling sonic experience into a small number of streaming platforms, each promoted on the appeal of moving out of a collective listening space into one of personal curation. Claiming that a dangerous disorientation can arise in the separation of such neatly personalized spaces from their messier surroundings, the chapter closes with a cautionary tone: bad things can happen when we follow along with the digital logic of turning a once noisy situation into “a stream that is signal only” and when we stop “paying attention to noise.” (51, emphasis original).

Noise closes out each chapter, constituting the shared floor on which the book’s arguments stand. This construction calls for scrutiny, because noise is a notoriously slippery figure. As Marie Thompson notes in her recent interview with SO!, subjective and objective definitions both lay claim to noise, bringing along problems of politicized value judgment and erased context. At the same time, the term’s many meanings (electrical, legal, musical, etc.) serve as useful bridges. In Sound Ideas: Music, Machines, and Experience, Aden Evens uses noise as a primary example when he suggests a “productive ambiguity” can prompt connections that help different disciplines approach meeting points. Krukowski would, it seems, endorse this idea. He couples his formulation of noise to that of analog — an analog medium is identifiable by its noisiness, and noise is the substrate by which meaning takes hold in an analog medium.

Is it fair, though, to chain the figure of noise so tightly to analog recording that we must say it is wholly lost in the move to digital? In arguing that digitally mediated communication lacks the analog mode’s quality of perceivable distance, Krukowski lists perceptual coding — the application of “psychoacoustic research to digital sound processing” (75) — as one culprit. Jonathan Sterne, in MP3: The Meaning of a Format, points to perceptual coding’s advent as a moment when noise was domesticated. Where engineers had long sought to minimize noise, perceptual coding meant that “communication engineering exhibited a new attitude toward noise. Once you can use signal to hide noise, the game is up. Noise ceases to matter as a perceptual category.” This change in noise’s status does not eradicate it or lessen its importance, though. According to Sterne, this domestication made noise more available as a site for artistic exploration and subversion. But if noise is a key foundation on which we find meaning through listening, as Krukowski compellingly argues, and noise has been subjected to a great domestication, what does that say about the forces at work upon our listening?

A fascinating answer emerges in a thread that pops up multiple times across Krukowski’s anecdotes: the relationship between patriarchal domesticity and the shaping of digital sound. In the chapter on stereo, he includes an ad from a 1962 Playboy issue where a man carries a woman as if across a threshold; she, in turn, holds a stereo set in its portable case. The ad pairs the stereo and the wife as two laudable choices in the man’s domestic assemblage. Both are manageable enough for him to carry home, yet both promise to extend his control — Krukowski notes that such marketing material touted stereo products as letting their owners occupy “the producer’s chair” (28) by granting listeners new agency over the mix. That focus on idealized male consumers echoes still through gendered suppression in musical exchange: as Elizabeth Newton writes, “Though women have collected vinyl since the inception of the medium, female collectors, like the women musicians being collected, often lack representation in public space that is commensurate with their actual involvement.”

True to the analogy with Jane Jacobs’s struggle against the developer Robert Moses, the patriarchal force that has ingrained itself so thoroughly in digital audio is also a suburbanizing one, keyed to a politics of racial segregation that frequently cites noise as a justification. In “‘Just Be Quiet Pu-leeze’: The New York Amsterdam News Fights the Postwar ‘Campaign against Noise,’” Jennifer Stoever documents how “white press discourse on Puerto Rican migration firmly attached ‘noise’ to the voices, bodies, and neighborhoods of Puerto Rican migrants — portraying white flight to the suburbs as a justifiable escape to suburban refuges of peace and quiet and targeting urban areas such as Harlem in ‘antinoise’ campaigns” (PAGE). Regina Bradley traces this “connection between whiteness and quiet” through to a contemporary moment in her SO! post “Fear of a Black (in the) Suburb.” The history of racially targeted noise ordinances intersects Krukowski’s narration of the proto-digital movement toward private listening. He quotes LL Cool J’s “I Can’t Live Without My Radio” as a noise-ordinance-defying affirmation of boombox listening, the antithesis of headphones and their sonic compartmentalization. Dwelling on the song’s line “Terrorizing my neighbors with the heavy bass,” he points to the artist’s intentional use of noise as a political implement, bound up jointly in his listening and his music making.

For Krukowski, the song is noteworthy in demonstrating a practice lost to the wave of noise-eradicating digital development in sound. If we approach it with the consideration that noise might not have been lost but rather domesticated, however, it serves more as a guidepost. Were he looking to LL Cool J’s example as one in need of a digital-era parallel, Krukowski might arrive at a different treatment of Kanye West’s post-release revisions of his album The Life of Pablo than he gives later in the book. Rather than describing West’s changes as “art severed from its own history” (169), he could instead credit the album’s uniquely digital instability as a moment of usurping the corporate platform as the arbiter of a record’s final version — an instance of harnessing digital noise within a digital environment to reorient its assumed parameters of authority and a prompt for listeners to consider their own role in deciding what version of the text should prevail.

Though Krukowski declines to bring it to the forefront, the involvement of a domesticating and segregating force lends further weight and precision to The New Analog’s historical argument. Returning to his invocation of Jane Jacobs, Krukowski analogizes the dichotomy of street and home with that of analog and digital. “Noise has a value of its own—the value of shared space and time,” he writes. “The urban spaces we occupy are built on that commonality. The street is a noisy place. And the street has value, as Jane Jacobs pointed out” (207, emphasis original). The contrast between analog street and digital home reaches back to rescue the book from the flawed pronouncement that digital tools themselves are the problem. We are left to consider a much richer historical argument about the alarming success that efforts of domestication and power-consolidation have found in intertwining themselves with digital media.

In that light, readers looking for an actionable takeaway from The New Analog shouldn’t just unsubscribe from streaming services and start (or resume) buying vinyl records. They should redirect their attention toward the very thing of whose existence Krukowski seems skeptical: digital noise. Even though the digital home is built to confine, there are new noisy streets outside it to be explored. Krukowski recounts how the band Can endeavored to let their recording studio “compose on its own” and to become an activating, curating conduit for the sounds of tape machines. “In Can’s studio technique,” he writes, “noise and signal are equally significant materials…. the noises in it are no less human than the signals” (138). If we look for digital noise, we will see that it bears no less potential for meaning and beauty than Can’s analog noise, as artists are already proving with techniques like glitch and sampling. We as listeners can do more to help realize that aim by celebrating digital noise, by recognizing what it reveals and critiques. For a project that with less care could have steered off into the welcoming terrain of nostalgic grievance, The New Analog offers a surprising amount to point our way forward.

Holly Herndon’s “Home” uses sonic and visual sampling to turn the surveillant gaze of an intimate digital space back on itself.

Featured image: “Scenes From The Recording Studio” by Flickr user G. Dawson, CC BY-NC-ND 2.0

Andy Kelleher Stuhl is a writer, sound artist, and software developer focused on creative infrastructures and the politics of mediated sonic exchange. His work looks to musicians for inspiration and aims to apply musical creativity as a model for new paths in such domains as digital humanities and the critique of technology. His research has investigated the phenomenon of analog fetishism from the perspective of sound engineer communities and, more recently, the process and aspirations behind interactive musical works. He holds a master’s degree in Comparative Media Studies from the Massachusetts Institute of Technology and a BA in Science, Technology, and Society from Stanford University.

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

SO! Reads: Susan Schmidt Horning’s Chasing Sound: Technology, Culture and the Art of Studio Recording from Edison to the LP— Enongo Lumumba-Kasongo

SO! Reads: Jonathan Sterne’s MP3: The Meaning of a Format–Aaron Trammell

Digital Analogies: Techniques of Sonic Play–Roger Moseley

Evoking the Object: Physicality in the Digital Age of Music-Primus Luta

Re-orienting Sound Studies’ Aural Fixation: Christine Sun Kim’s “Subjective Loudness”

Editors’ note: As an interdisciplinary field, sound studies is unique in its scope—under its purview we find the science of acoustics, cultural representation through the auditory, and, to perhaps mis-paraphrase Donna Haraway, emergent ontologies. Not only are we able to see how sound impacts the physical world, but how that impact plays out in bodies and cultural tropes. Most importantly, we are able to imagine new ways of describing, adapting, and revising the aural into aspirant, liberatory ontologies. The essays in this series all aim to push what we know a bit, to question our own knowledges and see where we might be headed. In this series, co-edited by Airek Beauchamp and Jennifer Stoever you will find new takes on sound and embodiment, cultural expression, and what it means to hear. –AB

A stage full of opera performers stands, silent, looking eager and exhilarated, matching their expressions to the word that appears on the iPad in front of them. As the word “excited” dissolves from the iPad screen, the next emotion, “sad” appears and the performers’ expressions shift from enthusiastic to solemn and downcast to visually represent the word on the screen.  The “singers” are performing in Christine Sun Kim’s conceptual sound artistic performance entitled, Face Opera.

The singers do not use audible voices for their dramatic interpretation, as they would in a conventional opera, but rather use their faces to convey meaning and emotion keyed to the text that appears on the iPad in front of them. Challenging the traditional notions of dramatic interpretation, as well as the concepts of who is considered a singer and what it means to sing, this art performance is just one way Kim calls into question the nature of sound and our relationship to it.

Audible sound is, of course, essential to sound studies though sound itself is not audist, as it can be experienced in a multitude of ways. The contemporary multi-modal turn in sound studies enables ways to theorize how more bodies can experience sound, including audible sound, motion, vibration, and visuals. All humans are somewhere on a spectrum between enabled and disabled and between hearing and deaf. As we grow older most people move farther toward the disabled and deaf ends of the spectrum. In order to experience sound for a lifetime, it is imperative to explore multi-modal ways of experiencing sound. For instance, the Deaf community rejects the term disabled, yet realizes it is actually normative constructs of hearing, sound, and music that disable Deaf people. But, as Kim demonstrates, Deaf people engage with sound all of the time.  In this case, Deaf individuals are not disabled but rather, what I identify as difabled (differently-abled) in their relationship with sound. While this term is not yet used in disability scholarship, it is not completely unique, as there is a Difabled Twitter page dedicated to, “Ameliorating inclusion in technology, business and society.” Rejection of the word disabled inspires me to adopt difabled to challenge the cultural binary of ability and embrace a more multi-modal approach.

Kim’s art explores sound in a variety of modalities to decenter hearing as the only, or even primary, way to experience sound. A conceptual sound artist who was born profoundly deaf, Kim describes her move into the sound artistic landscape: “In the back of my mind, I’ve always felt that sound was your thing, a hearing person’s thing. And sound is so powerful that it could either disempower me and my artwork or it could empower me. I chose to be empowered.”

For sound to empower, however, cultural perception has to move beyond the ear – a move that sound studies is uniquely poised to enable. Using Kim’s art as a guide, I investigate potential places for Deaf within sound studies. I ask if there are alternative ways to listen in a field devoted to sound. Bridging sound studies and Deaf studies it is possible to see that sound is not ableist and audist, but sound studies traditionally has suffered from an aural fixation, a fetishization of hearing as the best or only way to experience sound.

Pushing beyond the understanding of hearing as the primary (or only) sound precept, some scholars have begun to recognize the centrality of the body’s senses in sound experience. For instance, in his research on reggae, Julian Henriques coined the term sonic dominance to refer to sound that is not just heard but that “pervades, or even invades the body” (9). This experience renders the sound experience as tactile, felt within the body. Anne Cranny-Francis, who writes on multi-modal literacies, describes the intimate relationship between hearing and sound, believing that “sound literally touches us,” This process of listening is described as an embodied experience that is “intimate” and “visceral.” Steph Ceraso calls this multi-modal listening. By opening up the body to listen in multi-modal ways, full-bodied, multi-sense experiences of sound are possible. Anthropologist Roshanak Kheshti believes that the differentiation of our senses created a division of labor for our senses – a colonizing process that maximizes the use-value and profit of each individual sense. She reminds her audience that “sound is experienced (felt) by the whole body intertwining what is heard by the ears with what is felt on the flesh, tasted on the tongue, and imagined in the psyche” (714), a process she calls touch listening.

Other scholars continue to advocate for a place for the body in sound studies. For instance, according to Nina Sun Eidsheim, in Sensing Sound, sound allows us to posit questions about objectivity and reality (1), as posed in the age-old question, “If a tree falls in the forest and no one is there to hear it, does it make a sound?” Eidsheim challenges the notion of a sound, particularly music, as fixed by exploring multiple ways sound may be sensed within the body. Airek Beauchamp, through his notion of sonic tremblings, detaches sound from the realm of the static by returning to the materiality of the body as a site of dynamic processes and experiences that “engages with the world via a series of shimmers and impulses.”  Understanding the body as a place of engagement rather than censorship, Cara Lynne Cardinale calls for a critical practice of look-listening that reconceptualizes the modalities of the tongue and hands.

Vibrant Vibrations by Flickr User The Manic Macrographer (CC BY 2.0)

As these scholars have identified, privileging audible sound over other senses reinforces normative ideas of communication and presumes that individuals hear, speak, and experience sound in normative ways. These ableist and audist rhetorics are particularly harmful for individuals who are Deaf. Deaf community members actively resist these ableist and audist assumptions to show that sound is not just for hearing. Kim identifies as part of the Deaf community and uses her art to challenge the ableist and audist ideologies of the sound experience. Through exploring one of Christine Sun Kim’s performance pieces, Subjective Loudness, I argue that we can conceptualize sound studies in the absence of auditory sound through the two concepts Kim’s piece were named for, subjectivity and loudness.

In creating Subjective Loudness, Kim asked 200 Tokyo residents to help her create a musical score. Hearing participants were asked to use their bodies to replicate sounds of common 85 dB noises into microphones. The sounds Kim selected included: the swishing of a washing machine, the repetitive rotation of printing press, the chaos of a loud urban street, and the harsh static of a food blender. After the list was complete, Kim has the sounds translated into a musical score, sung by four of Kim’s closest friends. The noises then become music, which Kim lowers below normal human hearing range for a vibratory experience accessible to hearing and non-hearing individuals alike; The result is music that is not heard but rather felt. As vibrations shake the walls, windows, and furniture audience members feel the music.

Kim’s performance expands upon current understandings of the body in sound by incorporating multiple materialities of sound into one experience. Rather than simply looking at an existing sound in a new way, she develops and executes the sound experience for her participants. Kim types the names of common 85 dB sounds, what most hearing people may call “noise” on an iPad – a visual representation of the sound.

By asking participants to use their bodies to replicate these sounds – to change words into noise – Kim moves visual representation moves into the audible domain. This phase is contingent on each participant’s subjective experience with the particular sound, yet it also relies on the materiality of the human body to be able to replicate complex sounds. The audible sounds were then returned to a visual state as they were translated into a musical score. In this phase, noise is silenced as it is placed as musical notes on a page. The score is then sung, audibly, once again shifting visual into audible. Noise becomes music.

Yet even in the absence of hearing the performers sing, observers can see and perhaps feel the performance. Similar to Kim’s Face Opera, this performance is not just for the ear. The music is then silenced by reducing its volume beyond that of normal hearing range. Vibrations surround the participants for a tactile experience of sound. But participants aren’t just feeling the vibrations, they are instruments of vibration as well, exerting energy back into the space that then alters the sound experience for other bodies. The materiality of the body allows for a subjective experience of sound that Kim would not be able to as easily manipulate if she simply asked audience members to feel vibrations from a washing machine or printing press. But Kim doesn’t just tinker with the subjectivity of modality, she also plays with loudness.

Christine Sun Kim at Work, Image by Flickr User Joi Ito, (CC BY 2.0)

In this performance Kim creates a think interweaving of modalities. Part of this interplay involves challenging our understanding of loudness. For instance, participants recreate loud noises, but then the loud noise is reduced to silence as it is translated into a musical score. The volume has been dialed down, as has the intensity as the musical score isolates participates. The sound experience, as the score, is then sung, reconnecting the audience to a shared experience. Floating with the ebb and flow of the sound, participants are surrounded by sound, then removed from it, only to then be surrounded again. Finally, as the sound is reduced beyond hearing range, the vibrations are loud, not in volume but in intensity. The participants are enveloped in a sonorous envelope of sonic experience, one that is felt through and within the body. This performance combats a long-standing belief Kim had about her relationship with sound.

As a child, Kim was taught, “sound wasn’t a part of my life.”  She recounted in a TED talk that her experience was like living in a foreign country, “blindly following its rules, behaviors, and norms.” But Kim recognized the similarities between sound and ASL.  “In Deaf culture, movement is equivalent to sound,” Kim stated in the same talk. Equating music with ASL, Kim notes that neither a musical note nor an ASL sign represented on paper can fully capture what a music note or sign are. Kim uses a piano metaphor to make her point better understood to a hearing audience. “English is a linear language, as if one key is being pressed at a time. However, ASL is more like a chord, all ten fingers need to come down simultaneously to express a clear concept in ASL.” If one key were to change, the entire meaning would change. Subjective Loudness attempts to demonstrate this, as Kim moves visual to sound and back again before moving sound to vibration. Each one, individually, cannot capture the fullness of the word or musical note. Taken as a performative whole, however, it becomes easier to conceptualize vibration and movement as sound.

Christine Sun Kim speaking ASL, Image by Flickr User Joi Ito, (CC BY 2.0)

In Subjective Loudness, Kim’s performance has sonic dominance in the absence of hearing. “Sonic dominance,” Henriques writes, “is stuff and guts…[I]t’s felt over the entire surface of the skin. The bass line beats on your chest, vibrating the flesh, playing on the bone, and resonating in the genitals” (58). As Kim’s audience placed hands on walls, reaching out to to feel the music, it is possible to see that Kim’s performance allowed for full-bodied experiences of sound – a process of touch listening. And finally, incorporating Deaf and hearing individuals in her performance, Kim shows that all bodies can utilize multi-modal listening as a way to experience sound. Kim’s performances re-centers alternative ways of listening. Sound can be felt through vibration. Sound can be seen in visual representations such as ASL or visual art.

Image of Christine Sun Kim’s painting “Pianoiss….issmo” by Flickr User watashiwani  (CC BY 2.0)

Through  Subjective Loudness, it is possible to investigate subjectivity and loudness of sound experiences. Kim does not only explore sound represented in multi-modal ways, but weaves sound through the modalities, moving the audible to the visual to the tactile and often back again. This sound-play allows audiences to question current conceptions of sound, to explore sounds in multi-modalities, and to use our subjectivities in sharing our experiences of sound with others.  Kim’s art performances are interactive by design because the materiality and subjectivity of bodies is what makes her art so powerful and recognizable. Toying with loudness as intensity, Kim challenges her audience to feel intensity in the absence of volume and spark the recognition that not all bodies experience sound in normative ways. Deaf bodies are vitally part of the soundscape, experiencing and producing sound. Kim’s work shows Deaf bodies as listening bodies, and amplifies the fact that Deaf bodies have something to say.

Featured image: Screen capture by Flickr User evan p. cordes,   (CC BY 2.0)

Sarah Mayberry Scott is an Instructor of Communication Studies at Arkansas State University. Sarah is also a doctoral student in Communication and Rhetoric at the University of Memphis. Her current research focuses on disability and ableist rhetorics, specifically in d/Deafness. Her dissertation uses the work of Christine Sun Kim and other Deaf artists to explore the rhetoricity of d/Deaf sound performances and examine how those performances may continue to expand and diversify the sound studies and disability studies landscapes.

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

Introduction to Sound, Ability, and Emergence Forum –Airek Beauchamp

The Listening Body in Death— Denise Gill

Unlearning Black Sound in Black Artistry: Examining the Quiet in Solange’s A Seat At the Table — Kimberly Williams

Technological Interventions, or Between AUMI and Afrocuban Timba –Caleb Lázaro Moreno

“Sensing Voice”*-Nina Sun Eidsheim

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