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“The Happiest Day of the Year”: A Reparative (I Hope) Approach to Record Store Day

Editor’s Note: This post, by media scholar Norma Coates, was originally published on May 9, 2011, by the excellent folks over at Flow TV, a critical forum on television and media culture published by theDepartment of Radio, Television, and Film at the University of Texas at Austin. We thank them for permission to give this gem another spin for Record Store Day 2012. It was modified only infinitesimally to fit the SO! stylesheet.  Enjoy! And don’t forget put the virtual needle on Sounding Out!‘s new Record Store Day 2012 Podcast, produced by Multimedia Editor Aaron Trammell and featuring interviews with Eric Lott, Damien Keene, Benjamin Gold, Rebecca Berkowitz, Quinn Bishop, Dave Truesdell, Miranda Taylor, and yours truly. –JSA, Editor-in-Chief

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Several of my graduate students, in separate meetings, have shared their recent inspiration from the late Eve Kosofsky Sedgwick’s work on affect, especially as compiled in her book Touching Feeling. After the third student talked about it, I figured that I’d better read it. I was instantly plunged back into that wonderful feeling, or more appropriately affect, of discovering something compelling and useful, that could change the ways in which I think about certain things, or at least complicate my approaches. Hence this post about Record Store Day is going to be a bit different than my first drafts. I must proceed with the caveat that although my reading of Sedgwick’s theory of affect is still shallow and my approach necessarily speculative, I’m going to jump into it and use it anyway, in the hope of jumpstarting more careful thought and theorizing for later projects.

On April 16, this year’s Record Store Day [2012’s Record Store Day is April 21st], I proclaimed it to my family as “the Happiest Day of the Year.” My reading of Record Store Day was at the same time, in Sedgwick’s terminology, paranoid and reparative. Implicit in my paranoid stance, and in the first draft of this post, was my deep suspicion of and sadness about its commercial and consumerist co-optation. What began as a celebration of the continuing economic health and vibrancy of some independent record stores four years ago now has a glossy web site and sponsorship by major labels and industry players. Special “one-day-only” releases, usually on vinyl, sell for somewhat exorbitant prices and end up, unsealed and resold for even more exorbitant prices on Ebay the next day. This in turn feeds the “baseball card” collector mentality that in turn perpetuates gendered discourses and practices of inclusion and exclusion, as well as the vinyl fetishism that separates the “real” music fan from the poseur. I could go on and on with this paranoid reading, one laden with negative affect that critical theorists use to ward off any surprises and to comfort ourselves with the knowledge that the sources of our cultural oppression can be exposed. Sedgwick asks us to think about what such knowledge or exposure does for us. Perhaps it justifies a cynical and critical fatalism that ultimately goes nowhere.

The path that Sedgwick offers out of this conundrum is reparative reading, one open to surprises rather than to sureties. Record Store Day is, for me, a happy day. I even anticipate it. It celebrates several things that I love: music, community, independent cultural production and businesses, browsing racks of records and CDs, talking about music, hearing live music, and more. Despite the presence of corporate logos on the slick website, Record Store Day does manage to retain an element of, in the immortal words of Jack Black in School of Rock, “sticking it to the man.” That is, Tower Records and Virgin Megastores are gone, but a few local record stores are still thriving. That there are “few” is indeed problematic, as they are perhaps the last left standing after a ferocious cull over the past decade, with an uncertain future despite their alleged economic health.

A reparative reading, according to Sedgwick lacks the tight control of a paranoid reading, in which we fatalistically intuit or even call into being what we expect to find or expose. Record Store Day makes me, and I assume the others who were responsible for a 30-minute long check-out line at 10:30 am, feel good, even if we “shouldn’t.” For example, record stores and record collecting are assumed by scholars and laypeople to be space dominated by males, often but not always young ones. What to make, then, of the more than a handful of older women in the store? Or the general sense of camaraderie and celebration that seemed to transcend age and gender, at least? (Race and class weren’t as well-represented in my local record store.) What brought the biggest smile to my face was a woman, perhaps in her late twenties, whose arms were over-flowing with records and CDs. My initial, paranoid reading saw her as both an aberration or a updated version of one of Adorno’s “rhythmic obedients” [from  “On Popular Music], blithely purchasing the tools of her own oppression. Or perhaps she was generally caught up in the celebration and needing to catch up on purchases. Maybe, like myself, she was genuinely caught up in the tactile and aural pleasures of music, especially that available in tangible form. I, too, succumbed to the lure of special editions, one-day only availability, and contests that tested my knowledge of rock trivia.

While in the middle of it Record Store Day tapped into what are for me dense layers of affective pleasure made available by listening to and otherwise interacting with recorded music. The hunt is itself enjoyable. Ripping the plastic off a CD provides the joyful and familiar sound of anticipation. The smell of vinyl, the crackle of the needle in the groove, even the preparatory cleaning of a record before playing all provide pleasurable feelings of positive affect. All of these things fit neatly into my original paranoid reading of Record Store Day. Special editions that are only available on record store day feed into two consumer economies: that of the major labels who produce some of these instant rarities, and those who buy them to take advantage of collectors on Ebay later. Plus, these affective “pleasures” could all be reduced to fetishism, or to false consciousness, but my reading of Sedgwick causes me to argue that they don’t have to be either of these things (or other negative things). Through a reparative lens, these feelings, the affect, generated by Record Store Day, could lead to different questions and answers that linger alongside and are equally valid as the set we already ask and the conclusions that we draw from them.

The paranoid critic in me wonders, though, if reparative approaches of media texts are nothing more than the return of 1980s and 1990s ideas about producerly consumption, theories roundly, if sometimes unfairly criticized for a lack of political efficacy. Moreover, affect theory can also return to a possibly problematic return to some notion of something innate, in this case affect or more simply, feeling. I do wonder, though, with Sedgwick, whether our existing critical tools may lead to the triumph of the paranoid reading and of negative affect. That is, our only way to deal with the present condition is tantamount to capitulation. Reparative readings enable us to place our pleasure alongside the negative aspects; that is, they may be capable of thinking beyond binaries, originations, and desires to unveil things that we already know are there. What does alongside mean? Is theorizing the alongside just another way of submitting to an increasingly depressing status quo? For now, I’ll just submit that Record Store Day is “the happiest day of the year,” (you can do what you want with the scare quotes) and that happiness and other positive affects are latent with political possibility, even if we are still figuring out how to access that potential.

For Poly Styrene, Hazel Dickens, and Phoebe Snow. Originally published on May 9, 2011, by the excellent folks over at Flow TV.

Norma Coates is Associate Professor with a joint appointment in the Don Wright Faculty of Music and the Faculty of Information and Media Studies at the University of Western Ontario. She writes and studies about popular music and sound and their interactions and intersections with other things such as gender, television, film, age, and the entertainment industry.

What We Talk About When We Talk Girl Talk

Girl Talk by Justin Davis, 12 September 2008

Gregg Gillis, the mash-up artist who records and performs as Girl Talk, is always being talked about by someone. My co-author, Kembrew McLeod, and I risked adding to the overexposure by featuring Girl Talk as the star in the introductory section of our new book, Creative License: The Law and Culture of Digital Sampling (Duke: 2011). And yet, I still have more to say about Girl Talk. His latest release, All Day (2010), came out too late for us to cover in our manuscript, but it reflects some aesthetic and legal developments that are worth understanding. But first, I should explain sampling, mash-ups, and what makes Girl Talk so musically and legally interesting to talk about.

Sampling means using existing sound recordings as part of new sound recordings. I leave musical quotation, allusion, and other forms of musical borrowing (or appropriation, if you prefer) out of this definition. In other words, sampling means using sound waves recorded at an earlier time—perhaps (1) editing or manipulating them, (2) combining snippets of multiple existing recordings, and/or (3) adding sounds generated by the sampling artist herself—but using the literal sound waves as basic material nonetheless.

Mash-ups, in my parlance anyway, are a sub-category of sample-based music. A mash-up artist usually does not distort the samples too much; mash-up artists tend to combine just two or three samples at any one point in time—the samples remain recognizable to the listener. And mash-up artists tend to add very few (if any) sounds generated originally by themselves.

Many mash-ups juxtapose only two or three existing recordings for the duration of a typical pop song. Some versions of this approach involve a comical or unexpected juxtaposition, like Britney Spears versus Metallica. Other versions of this approach sound like the sort of thing you’d hear at a club; in other words, it describes something live DJs have done for a long time. Mash-up artists The Hood Internet, for instance, recently released a mash-up of rap artist Nicki Minaj and indie-dance group Hercules and Love Affair by DJ STV SLV (pronounced “deejay steve sleeve,” which I’m pointing out because I think it’s fun to say).

What is unique about Girl Talk is that each of his tracks involves a string of overlapping samples. In an average song like “Like This” from Feed the Animals (2008), he moves from group to group of sampled sources, from Beyonce versus LL Cool J versus Soul II Soul, to the Jackson 5 versus the Beastie Boys, to Pras (featuring Mya and Ol’ Dirty Bastard) versus Yo La Tengo, and so on. Girl Talk’s live performances feature Gillis with his laptop in the middle of an insanely sweaty dance floor. A friend who recently caught a Girl Talk set noted that sweat was condensing on the ceiling of the venue and then dripping back onto the crowd. In short, Girl Talk is high-energy club music.

After the release of Feed the Animals, Village Voice reviewer Tom Breihan famously labeled Girl Talk as “music for people with such severe ADD that they get bored listening to thirty-second song-samples on iTunes.” Breihan also denied that Girl Talk’s music had any “internal dynamics,” which I take to mean that Breihan thinks the music has no narrative arc of, say, loud versus soft or intense versus calm. In both these statements, Breihan’s position is that the samples that make up Girl Talk’s music are disconnected from each other. The samples provide amphetamine doses of nostalgia or energy, but they have no intertextuality or deeper meaning. Girl Talk’s samples are just rapid-fire collections of pop-culture references. Call this line of argument as the name-that-tune critique.

My view, however, is that there are patterns and meaning in Girl Talk’s selection and arrangement of samples. He consistently pairs rap vocals with retro music of the 60s, 70s, 80s and 90s, along with the occasional indie-rock and/or iTunes-commercial hit. Why are his groupings of samples interesting?

One answer is that the backing tracks in hip-hop songs have become stale. In the commercial music industry, sample licensing is required but prohibitively expensive. So Girl Talk is creating a collage in the background with the samples that rappers’ labels wouldn’t pay for or, even more likely, couldn’t have licensed from the copyright owner. This effect of copyright law on creativity is something that Kembrew and I detail in our book, especially Chapters 5 and 6.

Another answer is that Girl Talk finds the lyrical content of hip-hop far more interesting (or at least more provocative) than what’s being said in the classic-rock song. A similar point would apply to The Hood Internet, too, whose twist is that their pairing is almost always very contemporary hip-hop vocals mashed up with very contemporary indie rock. I can’t help thinking that one thing The Hood Internet is suggesting with their compilations is that some hip-hop backing tracks are too boring and some indie-rock vocalists have poor voices or nothing to say—so let’s mash-up the best parts of both.

So what to make of Girl Talk’s hallmark freneticism, the jumping from one group of samples to another group roughly every 20 or 30 seconds? No matter what, the point is that meaning—an argument over interpretation—emerges from the groupings of juxtaposed samples. First of all, meaning emerges when the transitions happen more slowly. The new album, All Day, begins with a two-minute-long pairing of Black Sabbath’s “War Pigs” against Ludacris’s “Move Bitch” (featuring Mystikal and I-20) and a few short snippets of various Jay-Z raps. The extra time to digest what’s happening tells the listener that the new album is more relaxed, at least at the start. Rather than a sprint, the new album has a longer narrative arc. Gillis may be responding to the name-that-tune critique, adding another dimension to the mathematical complexity of his recordings by varying the speed of his transitions.

More than a response to critics like Breihan, my observations about selection and arrangement as the source of Girl Talk’s musicality relate to his legal stance with respect to using unlicensed samples. Girl Talk and his label, Illegal Art, assert that using samples, transforming them, and placing them in a new context is “fair use.” Briefly, fair use is a doctrine in copyright law that allows certain uses without permission. For instance, a book reviewer can quote from a book without infringing copyright, at least up to a certain amount. Educators can use at least some portion of copyrighted works in the classroom. Transformative use is yet another category of fair uses. We know this category includes parody, thanks to a 1994 Supreme Court decision involving 2 Live Crew’s parody of Roy Orbison’s “Pretty Woman.” But the courts haven’t told us what else the “transformative” category includes. This is why Girl Talk and Illegal Art garner so much attention from the copyright law community.

The website for the new album has the following legal language at the bottom of the page:

All Day by Girl Talk is licensed under a Creative Commons Attribution-Noncommercial license. The CC license does not interfere with the rights you have under the fair use doctrine, which gives you permission to make certain uses of the work even for commercial purposes. Also, the CC license does not grant rights to non-transformative use of the source material Girl Talk used to make the album.

Creative Commons licenses are ready-made online licensing contracts. A Creative Commons license is a deal creators choose to make with the public, in which the creator gives the public certain freedoms but also requires certain responsibilities. It represents a less generous choice than simply leaving something in the public domain, no strings attached. But it is much more generous choice than asserting one’s copyrights in full.

So what can other people do with Girl Talk’s music under the particular flavor of a Creative Commons license? The short answer is that they can share and remix whatever he owns without getting advance permission. But wait a second. If Gillis’s music is comprised almost entirely of samples of other people’s music (which themselves can be sample-based)—in copyright-speak, if it is a “derivative work”—what exactly is he licensing to the public?

Derivative works created without permission, without being fair use, or without avoiding infringement through some other copyright exception, give their creator no copyright in the parts of the derivative work that include illegally used material. Section 103 of U.S. copyright law punishes people who make unlawful derivative works by denying them any rights. By asserting a compilation copyright, Girl Talk and his label are expressing confidence in their fair use argument. They are at least acting as though they would not be subject to the punishment of Section 103 because they claim copyright for All Day via compilation: Girl Talk’s particular selection and arrangement of samples. Compilations are a special type of derivative work. In other words, compilation copyrights inhere in the “thin slice” layer of creativity that represents the ordering, grouping, and timing of the music.

Meanwhile, Girl Talk is sampling hugely high-profile artists, and listing them on the website: the Beatles, Prince, U2, all of whom are known for asserting their copyrights. Take this together with Girl Talk’s confidence that he won’t lose his “thin slice” copyright under Section 103. We can see that Girl Talk is aggressively claiming fair use. He’s daring people to sue him. And this strategy seems to have made copyright owners less likely to sue.

Interestingly, the “thin slice” the law is concerned with is the same thin slice music critics worry over. My closing point is that the copyright analysis of Girl Talk’s work depends heavily on interpretation of his selection and arrangement of samples. Humanists, including those in sound studies, have a great deal to offer to this discussion. Does Girl Talk’s selection and arrangement rise to the level of “transformative” work? Do we need to settle the debate of the aesthetic value of Girl Talk’s “thin slice” before we can answer the legal question of fair use?

Consider the meta-observation that there are plenty of arguments to be made back and forth about whether Girl Talk’s selection and arrangements are good or bad, original or unoriginal, and so on. Does that observation in and of itself mean that something transformative has occurred? Or is that too cute—setting up a test that no mash-up could ever fail, since it takes only two listeners to have an argument over the quality of a piece of music?

It is a truism that copyright law fails to mesh well with creative practices. But copyright isn’t going away anytime soon. I hope this brief discussion has illustrated how crucial it is to have a continuing conversation among legal scholars and humanists.

Peter DiCola will be reading at RiverRead Books in Binghamton, NY (5 Court Street in Downtown) on Thursday, 4/21 at 6:30 p.m. in support of Creative License. Following DiCola’s reading there will be a roundtable conversation featuring several Sounding Out! writers: Jennifer Stoever-Ackerman (Editor in Chief), Andreas Pape and Osvaldo Oyola along with Daniel Henderson.

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