Author’s note: In line with the ethics of listening considered below, I’ve chosen not to embed the videos of police violence that I discuss. But I’ve linked to them when available for readers who’d like to see/hear their content.–Alex Werth
“I’m scared to death of these police.” Dave Chappelle’s voice—pitched down, but nonetheless recognizable—calls from the speakers, cutting through the darkness of Oakland, CA’s Starline Social Club. It’s closing night of the 2016 Matatu Festival of Stories, an annual celebration of Black diasporic narratives, technologies, and futures routed through the San Francisco Bay Area. King Britt—an eclectic electronic pioneer and producer, and former DJ for Digable Planets—has landed with the third version of “To Unprotect and Subserve: A Sonic Response.” (It was first performed after a march for Mike Brown in Ferguson in 2014.) I can barely see Britt, his solemn look bathed in the dim glow of electronic consoles and the red-and-blue pulse of police lights. “First money I got,” Chappelle continues, “I went out and bought me a police scanner. I just listen to these mothafuckas before I go out, just to make sure everything’s cool. ‘Cause you hear shit on there: ‘Calling all cars, calling all cars. Be on the lookout for a Black male between 4’7” and 6’8”.’” With this double invocation, Britt invites us to listen. Specifically, à la Chappelle, he invites us to listen back—to attune to the agents of a racialized security state that, from ShotSpotter to CIA surveillance, profile and police the world’s sonic landscapes.
This essay considers the ethical effects/affects in King Britt’s work of sampling what I call the sonic archive of police violence. From Oakland to Ferguson, the Movement for Black Lives has raised critical questions about the mass surveillance of Black and Brown communities, the undemocratic control of data in cases of police misconduct, and the use of smart phones and other recording devices as means to hold the state accountable. But the failure to indict or even discipline cops in police killings where audio/video evidence was not only available but overwhelming, from Eric Garner to Tamir Rice, casts doubt upon the emancipatory power of simply recording our race-based system of criminal (in)justice. And when re-presented ad nauseum on the news and social media, these recordings can retraumatize those most vulnerable to racist state violence. Indeed, at a discussion among Black artists at Matatu, each panelist admitted to limiting their exposure to what poet Amir Sulaiman called “e-lynching.”
What, then, can we learn from Britt about the praxis and politics of listening back when the circulation of what KRS One dubbed the “sound of da police” is now daily, digital, and ubiquitous? How can we make sense of audio recording when it’s come to signal repression, resistance, and painful reprisal all at the same time?
Back in the darkness of the club, Chappelle’s voice dissolves into a conversation between Darrin Wilson and a dispatcher from the Ferguson Police, who sends him to find the body of Mike Brown—a “Black male in a white t-shirt,” reportedly “running toward QuikTrip” with a stolen box of Swishers. The optimistic waves of sound that open the piece resolve into a throbbing pulse of 1/32nd notes that sounds like a helicopter. Britt begins to loop in other elements: a low bass tone, a syncopated stab. With kicks and reverb-heavy snares, he builds a slow, head-nodding beat (60 bpm) that coalesces around the vocal sample—swaddling, softening, and ultimately subsuming it with high-pitched legato tones. The synths are sorrowful. But the mesmerizing beat embraces listeners in their mourning.
This act of listening to the state differs from the one parodied at the start. Chappelle attends to the police scanner as a form of precaution, checking whether it’s safe for him to enter a realm where he can be marked as criminal (“Staying in the crib tonight! Fuck that!” he concludes). But Britt’s sonic bricolage is more therapeutic than protective. He uses repetition, reverb, and improvised melody to score a sonic altar—to open space, rather than control time—where we can meditate on the archive of police violence with the intention to heal. “Sometimes to push through the trauma we need to experience it in a different context,” he tells me over email. “There is room for healing within the chords and sounds that are carefully curated.” Britt thus reactivates the pathos buried inside this archive—reclaiming what Susan Sontag, in “On Photography,” recognizes as an “ethical content” of representational form that can fade from careless repetition (21).
After removing the loops one-by-one, until the helicopter sound is all that remains, Britt releases a new sample into the mix. It’s audio from a cell-phone video taken in 2013 by two Black men as they’re harassed by White cops during a stop-and-frisk in Philadelphia (Britt’s hometown). He scores the somber scene with dissonant organs and an offbeat percussive note that reminds me of stress-induced arrhythmia—a heartbeat out-of-place, aggravated, precarious . Vibrating with anxiety, the soundscape temporarily snatches listeners from mourning, demanding that we listen in witness, instead.
The video reveals that the police tear the two men apart, pinning them to the cruiser. But the violence of the encounter is verbal as much as physical. The cops’ language and tone become increasingly abusive as the men contest their treatment in a sounding of agency that Regina Bradley, writing about Black women, calls “sonic disrespectability.” Philip Nace, the more audible of the officers, embodies a double bind built into what Jennifer Lynn Stoever calls the “sonic color line.” He threatens one of the men when he speaks out (“You’re gonna be in violation if you keep running your mouth when I split your wig open.”). But he turns around and ridicules him when, instead, the man refuses to speak (“You don’t know what we know…Right? Right?! What, you don’t hear now?”). As Stoever notes, the demand that African Americans speak when spoken to, but in a way that sounds their submission to Whites, is a feature of anti-Black oppression stemming from the “racial etiquette” of slavery (30-32).
Britt’s manipulation of vocals speaks to the centrality of sampling in hip-hop. According to Tricia Rose, hip-hop artists have long prioritized the sample as a way to recognize and renovate a communal repertoire of songs and sounds (79). And given the realities of anti-Black oppression in the U.S., this repertoire has often entailed the “sound(s) of da police.” From sirens to skits to verses, rappers and producers have remixed the sounds of the state to characterize, caricature, and critique the country’s criminal justice system. But Britt’s trespass on the state’s sonic sovereignty differs from classics like “Fuck tha Police,” in which N.W.A. conducts a mock trial of “the system.” Whereas N.W.A. reappropriates the rituals of legal testimony and judgment to condemn the police (“The jury has found you guilty of being a redneck, white-bread, chicken-shit mothafucka.”), Britt’s musical re-mediation of police violence favors grief over moralizing, dirge over indictment.
In this vein, the musical/ethical demand to witness waxes but then wanes. The soundscape becomes more and more dissonant until the vocals are consumed by a thunderous sound. Suddenly, the storm clears. Britt hits a pre-loaded drum track (136 bpm) with driving double-time congas and chimes over a steady sway of half-time kicks. He starts to improvise on the synth in an angelic register, revealing the impact of his early encounters with Sun Ra on his aesthetic. The catharsis of the scene is accentuated by the sporadic sound of exhalation. This sense of freedom dissolves when the beat runs out of gas…or is pulled over. In its stead, Britt introduces audio from the dashboard camera of Brian Encinia, the Texas State Trooper who arrested Sandra Bland. Encinia and Bland’s voices are pitched down and filtered through an echo delay, lending an intense sense of dread to his enraged orders (“Get out of the car! I will light you up!”).
Here, I sense the affective resonance of dub. Like the musicians on rotation in Michael Veal’s Dub, Britt manipulates the timbre and texture of voices in a way that demands a different sort of attention from listeners who, like me, may be desensitized to the sonic violence of the racialized security state as it’s vocalized and circulated in and between Ferguson, Philly, and Prairie View. Britt reworks the character and context of the vocals into a looping soundscape, and that soundscape sends me into a meditative space—one in which the vibes of humiliation and malice “speak” to me more than Encinia’s individual utterances as an agent of the state. According to Veal, the pioneers of dub developed a sound that, while reverberating with the severity of the Jamaican postcolony, “transport[ed] their listeners to dancefloor nirvana” and “the far reaches of the cultural and political imagination” (13). Now, conducting our Matatu, Britt is both an engineer and a medicine man. Rather than simply diagnose the state of anti-Black police violence in the American (post)colony, he summons a space where we can reconnect with the voices (and lives) lost to the archives of police violence amid what Veal refers to as dub’s Afro-sonic repertoire of “reverb, remembrance, and reverie” (198).
What Sontag once wrote about war photography no doubt holds for viral videos (and the less-recognized soundscapes that animate them). Namely, when used carelessly or even for gain, the documentary-style reproduction of the sonic archive of police violence can work to inure or even injure listeners. But in Britt’s care-full bricolage, sampling serves to literally re-mediate the violence of racialized policing and its reverberations throughout our everyday landscapes of listening. It’s not the fact of repetition, then, but the modality, that matters. And Britt draws upon deep traditions of scoring, hip-hop, and dub to sonically construct what he calls a “space to breathe.”
Featured image of King Britt’s performance courtesy of Eli Jacobs-Fantauzzi for the Matatu Festival of Stories.
Alex Werth is a doctoral candidate in the Department of Geography at UC Berkeley. His research looks at the routine regulation of expressive culture, especially music and dance, within the apparatuses of public nuisance and safety as a driver of cultural foreclosure in Oakland, CA. It also considers how some of those same cultural practices enable forms of coordination and collectivity that run counter to the notions of “the public” written into law, plan, and property. In 2016, he was a member of the curatorial cohort for the Matatu Festival of Stories and is currently a Public Imagination Fellow at Yerba Buena Center for the Arts in San Francisco. He lives in Oakland, where he dances samba and DJs as Wild Man.
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Music to Grieve and Music to Celebrate: A Dirge for Muñoz— Johannes Brandis
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.
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.
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SO! Reads: Jonathan Sterne’s MP3: The Meaning of a Format–Aaron Trammell
Digital Analogies: Techniques of Sonic Play–Roger Moseley
How should we take account of, question, describe what happens every day and recurs every day: the banal, the quotidian, the obvious, the common, the ordinary, the infra-ordinaire, the background noise, the habitual?
I’m meeting with the British sound recordist Des Coulam at the brasserie La Coupole on the Boulevard de Montparnasse in Paris. “Just imagine…this place opened in 1927. If you installed a microphone in the middle of this room in 1927 and if it was still there today, how many interesting things could you have recorded in this place? It just begs belief, doesn’t it? François Mitterrand, Picasso, Ford Maddox Ford, Beauvoir, Man Ray, they were all here. They all echo in these walls.”
The sound inside La Coupole by Des Coulam
Des Coulam has been capturing the urban soundscape of Paris for almost ten years. Paris is a city full of mirrors, replicating itself through various mediums. A great archive of the city and its streets, boulevards, arcades and cafés has been written, painted, filmed and photographed throughout the 19th and 20th centuries. However, its aural history is less documented.
“All the archival sounds you find of Paris are adjunct to pictures, so you’ve got television pictures, you’ve got film, you’ve got very few actual recordings of Paris, and I wanted to capture the contemporary soundscape of the city and archive it for future generations to explore, study and enjoy,” explains Coulam. “It’s only on the last few seconds on our historical clock that we’ve been able to capture and archive sounds, so most of our sonic heritage is passed by completely unrecorded. We can get an idea of what nineteenth, eighteenth, and seventeenth century sounds were like from literature and from art in some cases. But the fact is we can’t actually listen to them. All the sounds we hear came from somebody’s imagination.”
Coulam’s methodical approach and commitment to the task of recording the sounds of Paris, almost on a daily basis, is helping to create the first comprehensive sound archive of the city. These sounds constitute the Paris Soundscapes Collection and are being archived in the British Library of London.
“Memorable recordings are not limited by your equipment, only by your imagination”
“And people forget that,” laments Coulam. “I mean, listening is an art and it’s an art that must be learned. You have to practice, practice, practice to listen. But once you master the art it opens up an all-new world. Because for me, if you give sounds the opportunity to breathe and to speak, they all have a story to tell. We walk along the street and hear a sound and you think: what is that? And you can create a story the sound is telling you. You might hear one of these big Parisian doors bang. What’s behind that door? How many interesting people have walked through that door? And you start to see or experience the place differently.”
Sounds inside l’Eglise Saint-Gervais-Saint-Protais (w/creaking wooden door) by Des Coulam
Des Coulam is of the opinion that the ability to tune into sounds with an inquisitive and imaginative mind can provide better recordings than the most expensive equipment. It’s a skill that he has been developing for over 50 years. “I can tell you the exact day. It was the 25th of December, 1958 when I woke up on Christmas morning and found a tape recorder. And if you had asked me to write a list of 100 things I wanted for Christmas, the tape recorder would not have featured in it. But there it was and I fell in love with it instantly and stayed in love with it ever since. It turned something on in my head that stayed with me all my life. I was 10 years old and now I’m almost 70 years old…I don’t know what I would do without it. I would probably just curl up and die or something…Because now it consumes all of my life. I work seven days a week, but it never feels like work. It’s just fun.”
An aural flâneur in a changing city
“Some of my best recordings have come serendipitously when they are not planned.” Most of the time Coulam doesn’t adhere to a strict pathway through the streets of Paris. He follows the background city sounds as someone who follows a river stream. He describes himself as an aural flâneur. The term flâneur (stroller, idler, walker) dates back to the 16th century and was made popular by Walter Benjamin in his 1935 essay “Paris, Capital of the Nineteenth Century” in The Arcades Project. “I’m doing exactly what the 19th century flâneurs did. Observing, that’s all I do. But I observe through sound rather than visually,” says Coulam. “The one thing the flâneur had was time. They had the time to stroll around the streets and observe the everyday life. But in my case I observe listening.” According to Aimée Boutin, the author of City of Noise: Sound and Nineteenth-Century Paris, it is in the writings of Balzac, Louis Huart and Victor Fournel that the flâneur emerges as an attentive listener, an eavesdropper and collector of stories who views the city as a musical score and as a cacophonous/harmonious concert.
19th century images of the flâneur predominately evoke a white male figure of means and privilege who observes and listens to the city from a position of detachment towards the crowd. He is invested in his own anonymity and imagines himself cultivating a sense of neutrality and “objectivity.” Coulam’s active listening practices depart from this perspective by challenging his perspectives and owning the subjectivity of the recording and archiving process. “The way you hear sound changes depending on the circumstances and also the way you interpret sound is different. You and I could walk down the same street and hear it differently. I can walk down the same street twice and hear it differently. There are lots of sounds that I will hear and there are lots of sounds that I won’t hear.” In a recent blog entry Coulam writes that while being “aware that sounds don’t exist in a vacuum, I am always thinking about the social, cultural and historical context of the sounds I find and that has taught me how to explore and appreciate the rich history, complexity and diversity that is Paris.”
Besides his own recordings of the Parisian soundscapes, Coulam has been adding new aural narratives of the city in the series “Paris – A Personal View” inviting guests who live in Paris to visit a place in the city that has a special meaning for them. In this series, Coulam often features the city of the contemporary flâneuse, a radically different form of flâneurie through the steps of the walking woman. In the audio bellow, Monique Wells, an expert on African Diaspora in Paris and founder of the non-profit association Les Amis de Beauford Delaney, explores her favorite place in the city – the Jardin du Luxembourg.
Monique Wells, Jardin du Luxembourg, “Paris – A Personal View” Series by Des Coulam
This is a particular time to be listening to the city as a new plan to expand the metropolis of Paris is on its way. “Paris is on the cusp of a huge change. If we look at the history of Paris, it is a history of circles. So you get start with the Romans who invaded and camped out on the Île de la Cité. What did they do? They built a wall around it. And over the years as Paris expanded more walls have been built around the city until today. Now, you’ve got this wall of traffic – the périphérique – and everything within that is Paris and everything without is the suburbs. Nicolas Sarkozy decided, when he was president, that he was going to demolish this invisible wall between Paris and the suburbs. So he gave birth to the Greater Paris Project which is now going ahead. So over the next 10, 20 or 30 years the visual landscape of the city will change and also its sound landscape. And this is a perfect time to capture that change. I won’t live long enough to see it all but I’m already seeing some of it. And what you have right now is that some sounds of Paris are actually disappearing, some are about to disappear, some have stayed remarkably the same and new sounds have appeared.”
Sounds around the Pont National (near Boulevard Périphérique) by Des Coulam
The Vanishing Sounds of Paris
The changes in the visual landscape of Paris and the modernization of its infrastructures will cause a significant change in its soundscape. For instance, Coulam dedicates a lot of his time to recording the changes of the subterranean and aerial soundscape of the Parisian metro lines. “The sounds of the Metro are changing dramatically. If you imagine the sounds of the Paris Metro, you immediately get this picture of the sort of 1950s black and white film, you can hear the sounds of the train rattling over the lines. It’s gone, it’s all completely gone. The last of those trains disappeared in 2012. And I knew this was happening so I recorded a lot of metro line 5 where the old trains were. So I’ve got a stack of recordings of those because nobody else was doing it.”
Sounds of Line 5 at Quai de la Rapée by Des Coulam
“That lovely rattle, these clanking rattling sounds. Just what you imagine it to be!” The old trains on line 5 are now being replaced by modern models with a quieter sound. Also, the trams that covered the city in the 1930s were later substituted by motorized buses. “There are no trams in the center of the city but you’ve got them on the periphery now. There are 8 tram lines. On a lot of the routes they actually go through lot of pains to reduce the amount of noise the tram makes by putting grass down between the tram lines to absorb the sound. So that’s a completely different soundscape than you would have had in this case in the 1930s.”
Inside a tram on Line T2 from the station Henri Farman to Porte de Versailles by Des Coulam
Coulam has been recording the sounds of the Gare du Nord, one of the six main railway stations in Paris, that is going through some transformations right now. A sign outside the station in the construction zone promises “a brighter and more practically designed hall for enlightened travelling”. The distinctive soundscape of the Gare will certainly change. A new type of pavement is enough to alter the echoing sounds made by footsteps and rolling suitcases.
Inside the Gare du Nord; October 2016
“But on a more human level,” says Coulam, “the street criers, the vagabond man, the knife grinders, people like that who used to come around shouting in the street are completing gone. The only thing you find now are the market traders in the market stores, but you don’t find any of these tradesmen in the streets of Paris.”
“An attempt to exhaust a place in Paris” in sound
“The only time you really notice the urban soundscape is when isn’t there,” remarks Coulam. On the day we meet, Montparnasse is eerily quiet. There is little traffic and only a few pedestrians are strolling along the Boulevard. “The soundscape you hear is not the normal Montparnasse because this is August and everybody is away on holiday, so you are immediately struck by the relative quiet around here.” It might be difficult to find places of quiet in a city like Paris during the other eleven months of the year.
But even the noise, the chatter and the rumble are important parts of the urban soundscape. “The biggest challenge I face recording the soundscape of Paris is the sound of traffic, and I long ago decided that you couldn’t ignore it. And in a sense, why should you? Because it’s an integral part of the soundscape, so to ignore it is a sort of cheating, really. So, I decided to embrace it and I started to deliberately record traffic and it was absolutely fascinating!”
The author and filmmaker George Perec once sat down for three days in Saint-Sulpice Square to write down all the non-events around him. “What happens, when nothing happens other than the weather, people, cars, and clouds?” asked Perec. In the same vein, Coulam continues recording the sounds that constitute the backdrop to everyday life and through attentive listening, he weaves the sound tapestry of the city of Paris. “You sit on a Parisian green bench in a busy narrow pavé street and just let the street walk past you. You will hear fabulous sounds.”
“An attempt to exhaust a place in Paris” in sound (Café de la Mairie, Place Saint-Sulpice) by Des Coulam
Featured Image: Line 5 at Quai de la Rapacca, Image by Des Coulam
Carlo Patrão is a Portuguese radio artist and producer of the show Zepelim. His radio work began as a member of the Portuguese freeform station Radio Universidade de Coimbra (RUC). In his pieces, he aims to explore the diverse possibilities of radiophonic space through the medium of sound collage. He has participated in projects like Basic.fm, Radio Boredcast, and his work has been featured in several international sound festivals and has also been commissioned by Radio Arts (UK). He is currently working on a radio show for the Portuguese national public radio station RTP. In addition to his work in radio, he has a master’s in clinical psychology
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