There’s a 20-year gap in chronology between KMFDM’s 1993 song “A Drug Against War” and Marc Forster’s 2013 film World War Z, but sonically and ideologically they’re very, very similar. They contain the same kinds of sounds–machine guns, military orders barked over radios, buzzing crowds–and they use these sounds in the same way: to build sonic intensity past its breaking point (a “sonic bombardment brighter than sunlight,” as the KFMDM lyrics say). Their sonic similarity is evidence of neoliberalism’s intensification in the 20 years between them: what was once avant-garde opposition is later mainstream norm.
The songs’ sonic similarity reveals the central role of sound in contemporary biopolitics. By listening closely to “A Drug Against War” and the soundscape of World War Z—a film in which Brad Pitt saves humanity from a zombie apocalypse by giving all survivors a terminal disease—I show sound as more than a privileged aesthetic domain; sound actually provides the epistemic background and the concrete mechanisms for organizing society. Just as vision and “the gaze” are the ideological and technological foundation of panopticism, sound is the ideological and technological foundation of contemporary biopolitics. Much more is at stake in this post than just a song and a film: it takes on how—and why—society is organized as it is. It’s also about a particular understanding of “the sonic”: sound as dynamic patterning.
Because “A Drug Against War” lays out, in fairly elementary form, this “biopolitical” sonic vocabulary, it makes sense to start there. But before I do that, I will briefly define what I understand as ‘biopolitics.’
Like “neoliberalism,” “biopolitics” is a trendy concept whose precise meaning can get lost in loose usage. By “biopolitics,” I mean both an ideology of health and vitality and a political strategy whose medium is “life.” “Life,” here, isn’t individual health, wellness, or existence; it’s the ongoing vitality of the segment of society that counts as “society” tout court (e.g., in white supremacy, that segment would be whites). Biopolitics manages society like a living thing; for example, we often talk about the “health” of the economy, or use metrics such as obesity rates to compare different countries.
As Foucault explains in Society Must Be Defended, biopolitics’ “basic function is to improve life, to prolong its duration, to improve its chances, to avoid accidents, and to compensate for failings” (254). But to do that, power sometimes has to kill. Pruning my raspberry bush causes more berries to sprout, for example, just as weightlifting tears all my muscle fibers so they’ll rebuild in bigger, stronger shape. Killing off the weak is a positive investment in society’s overall strength. Again, Foucault:
The fact that the other dies does not mean simply that I live in the sense that his death guarantees my safety; the death of the other, the death of the bad race, of the inferior race (or the degenerate, or the abnormal) is something that will make life in general healthier: healthier and purer. (Society, 255).
Hitler’s “final solution” is an obvious example of this biopolitical approach to killing, but this practice also informs many contemporary US policies and practices. In the US, black people as a population have significantly higher mortality rates than any other race, for example. Following Foucault, we could say it’s in the interest of white supremacist society to maintain a high mortality rate among black populations because this makes white supremacist society “healthier.” The key point here is this: biopolitics promotes and administers life by generalizing and naturalizing what Foucault calls “the relationship of war: ‘In order to live, you must destroy your enemies’” (Society 256). Biopolitical warfare is precisely what is waged in both “A Drug Against War” and World War Z, and sound emerges as a weapon of choice.
In its original context, KMFDM’s “A Drug Against War” used sound to counter US Presidents Reagan and Bush 1’s War on Drugs/”New World Order” thinking. Indeed, in 1993, it was hard not to hear it as a response to 1991’s Operation Desert Storm, the US’s first military action as the ‘winner’ of the Cold War. It performs, in music, the “cremation of senses in friendly fire,” that its lyrics describe. It burns out our hearing, realizing through sound the sort of “creative destruction” or “shock doctrine” that characterizes neoliberalism more generally. In this rather Nietzschean model, the only way to make something “stronger than ever, ever before” is to first kill it. Death is the means to the most vibrant life.
The lyric–“stronger than ever, ever before”–is the first line of the chorus. At the end of every verse, there’s a short drumroll that leads into it. As S. Alexander Reed notes in Assimilate: A Critical History of Industrial Music, “clocking in at “322 bpm, the eighth-note snare fills at the end of the verses fire at about eleven rounds every second–the same rate as an AK-47” (29). This flourish foreshadows the gesture that, in the song’s bridge [after the second chorus, around 2:17 in the video above], musically “cremates” our senses in friendly fire–in this case, in the rapid fire of percussion. This rapid-fire percussion is one of the sonic elements that “Drug” shares with WWZ; in fact, the chorus uses what is likely (according to Reed) a machine gun sample. The machine gun effect mimics blast drumming. As Ronald Bogue explains in Deleuze’s Wake, blast drumming is a “tactic of accelerating meters to the point of collapse,” produced through the “cut-time alteration of downbeat kick drum and offbeat snare, the accent being heard on the offbeat but felt on the downbeat” (99). “A Drug Against War”’s AK-47 rolls actually accelerate to the point of auditory collapse, i.e. to the point at which humans generally can’t distinguish individual sonic events—the aural equivalent of seeing 24 frames per second as one continuous image. The AK-47’s rolls of ‘friendly’ fire cremate our sense of hearing.
The song’s chorus includes many other sonic elements shared by World War Z: doppler effects (such as the sounds of dropping bombs or planes buzzing the ground), rubble being moved around, military orders barked over radio. In the bridge several kinds of crowd noises are introduced: first, guitars buzz like a swarm of insects; then, a call-and-response in which singer Sascha Koneitzko echoes the chorus (which reverses the usual order in which the chorus echoes the individual leader); finally, a chaotic rabble of voices builds in intensity and leads into the sense-cremating climax.
An extended and intensified version of the “friendly fire” at the end of each verse, “A Drug Against War”’s climax builds to a peak by layering two full measures of AK-47-style drumroll on top of sounds of rabble, evoking the image of the military firing on an unruly crowd. This roll barrels towards the point of auditory collapse–if it got much faster, we’d be unable to distinguish individual rhythmic events, and hear a constant buzz (like in the beginning of the bridge), not a series of eighth notes. The roll’s forward momentum intensifies musical energy to an apex, culminating on the downbeat of the next measure in a florid lead guitar solo.
Describing the song as “sonic bombardment brighter than sunlight,” the lyrics confirm the music (and vice versa). The song overdrives sound until it sublimates into something else–if sunlight is more intense radiation than even soundwaves, here soundwaves amplify to a state more powerful than that. Cremating our senses in friendly fire, KMFDM channels soundwaves into a revolutionary drug, a drug against war. The band presents cleansing fire meant to purify us of disease: just as a fever kills pathogens in our bodies, the song burns our senses to kill a pathogenic ideology. Overdriving mainstream musical taste, offering something so brutal, so damaging to one’s ears, that only the avant-garde can survive, KMFDM inoculates the population against its most reactionary, war-mongering elements. “A Drug Against War” uses sound to perform a biopolitical operation, one that emerges as the basis of WWZ’s plot: the only way to save the human race from the zombies is to kill everything.
World War Z intensifies the horrors of contemporary biopolitics to the point that the only way to recuperate from them is to intensify them even further: in order for humanity to survive, everyone must be dead on their feet. In the sci-fi universe of World War Z, zombies aren’t eating for their survival, but for the survival of the virus they carry; they only attack and eat prey that are also (and primarily) attractive hosts for the virus. Pitt’s character, protagonist Gerry Lane, discovers that terminally ill humans aren’t legible to the zombies as human—that is, as attractive hosts. They won’t live long enough and/or are too weak to aggressively spread the virus. So, he decides the best way to protect humans from zombies and the virus they carry is to infect the remaining people with a deadly but ultimately curable illness. The World Health Organization develops a vaccine that allows healthy people to ‘pass’ as terminal cases. The only difference remaining in the post apocalyptic world of WWZ is between the quasi-dead and the walking dead. Death is the drug against WWZ.
The film doesn’t represent or express the biopolitical recuperation of death visually, but sonically: to make audiences feel what the narrative depicts, WWZ cremates their sense of hearing–often with more amplified and complex versions of the same sonic elements mobilized in “Drug.” Doppler effects, crowd noises, machine guns, military orders barked over radio bombards the film’s audience as sonic “friendly fire.” Though the film’s soundtrack doesn’t actually blow out its audience’s ears (what lawsuits!), it repeatedly simulates sonic cremation; the tinitus-y buzzing one hears after auditory trauma–what one hears in lieu of hearing—functions as a constant refrain. Narratively climactic moments are composed, cinematically, as sonic overdrive. The massive car crash as everyone tries to evacuate NYC in the beginning of the film, the moment when Pitt’s character thinks he may have been infected atop the NJ apartment building, the plane crash outside the Cardiff WHO office–each of these events culminates in tinitus-y ringing. As physical and psychological trauma overwhelms the characters, the film pretends to inflict overwhelming—cremating—auditory trauma on its audience.
In the WWZ universe, sound is destructive; it unleashes the zombie horde. At 49:00, a soldier says: “remember these things are drawn to sound…there’s only one way we’re getting you on that plane, and that’s quiet.” In a scene set in Jerusalem, excessive sound turns something miraculously positive—a Muslim girl and a Jewish girl leading a mixed crowd in song, a mini Arab-Israeli peace accord—Into a massacre. The sound attracts the zombie horde, leading them to swarm and overrun Jerusalem’s walls. Similarly, at the film’s end, Pitt’s character empties a soda machine so the cascade of cans will attract zombies away from the doors he needs to enter. By this point, Pitt’s character has injected himself with a deadly disease, effectively killing himself in order to preserve himself from zombification. The cascade of cans aesthetically represents this narrative point and hearkens back to KMFDM. The cans drop out of the machine at an increasingly rapid rate, mimicking “Drug”’s intensification of percussion events to and/or past the limit of human hearing. Just as Pitt’s character has crashed his body, the cascade of cans crashes our hearing.
The climax presents a narrative and the auditory convergence on the same biopolitical idea: kill everything, because then the best will bounce back, phoenix-like, from that sensory cremation, stronger than ever. Zombies can’t rebound from death, but still-living humans sure can (via immunization). Like a sonic bombardment brighter and more radiant than sunlight, this anti-zombie camouflage tactic phase-shifts death into exceptionally lively life. Just as the muted, tinitus-y moments in the film make the subsequent scenes feel comparatively more sonically rich and dynamic, intentional and carefully managed mass extinction ultimately makes the living more vibrant.
Sound & Biopolitics
Such vibrancy–that is, what Julian Henriques dubs “the dynamics of [the] periodic motion of vibrations” in Sounding Bodies: Reggae Sound Systems, Performance Techniques, and Ways of Knowing (265)–is what “life” and “sound,” as they are conceived by and function in contemporary biopolitics, have in common. “Sound,” according to Henriques is “a particular kind of periodic motion, variation and change” (247). Sound waves are dynamic patterns of intensities (pressure); they move through matter and respond in turn, both to that movement itself and the secondary sound waves (harmonics) that movement produces. WWZ treats this notion of periodic motion, variation, and change as the conceptual basis for the ideally biopolitical “life.” At around 20:00, when Pitt’s character attempts to convince the Latino family sheltering him to leave their apartment with him, he says “movement is life…Moviemento es vida.” Sedentary fortresses protect no one from zombies–we see this repeatedly in the film. The only way to survive is by rapidly adjusting to new conditions. The dynamism of adaptive flows—the ability to bounce back and recuperate (like an echoing pressure wave), to dynamically recombine (like both harmonizing frequencies and like a virus), to find signal in noise–this dynamism is life. Because it adapts to new challenges, because it moves, varies, and changes, life can bounce back from total annihilation, stronger than ever before. Only life lived like sound can be properly and sufficiently resilient. In WWZ, the zombie virus is a eugenic tool that weeds out insufficiently “sonic” life, life that is too static to respond to capitalist and biopolitical mandates for calculable motion, variation, and change.
When read through “Drug,” WWZ illustrates the epistemic and ontological importance of sound to contemporary biopolitics. We think “life” works like we think sound works. Because “life” is the object and the mechanism of biopolitical government, power works on and through us sonically. If we want to analyze, critique, and fight the institutions, structures, and practices that put power to work for white supremacy, cis/het patriarchy, and all other forms of domination, then we need to start thinking and working sonically, too.
Some theorists, such as Elizabeth Grosz and Adriana Cavarero incorrectly think this move to sound and voice is itself revolutionary and counter-hegemonic. Just as the critique posed in 1993’s “Drug” has been co-opted by 2013’s WWZ, white feminist theory’s sonic counter-modernities are the medium of biopolitical white supremacist patriarchy. When we think and work sonically, we’re working with the master’s tools; to bring down the master’s house, we have to use them critically and strategically.
Featured Image by Flickr User crisper fayltrash
Robin James is Associate Professor of Philosophy at UNC Charlotte. She is author of two books: Resilience & Melancholy: pop music, feminism, and neoliberalism will be published by Zer0 books this fall, and The Conjectural Body: gender, race and the philosophy of music was published by Lexington Books in 2010. Her work on feminism, race, contemporary continental philosophy, pop music, and sound studies has appeared in The New Inquiry, Hypatia, differences, Contemporary Aesthetics, and the Journal of Popular Music Studies. She is also a digital sound artist and musician. She blogs at its-her-factory.com and is a regular contributor to Cyborgology.
REWIND!…If you liked this post, check out:
On Sound and Pleasure: Meditations on the Human Voice–Yvon Bonenfant
The Noises of Finance— N. Adriana Knouf
This piece is co-authored by Sarah Kessler and Karen Tongson.
Scholarship rarely happens in isolation, despite quantitative demands in the humanities for “single-authored” works. Instead, intimacies of different shapes and configurations, transpiring in spaces as variegated as “the institution,” cocktail bars, cars, and even boudoirs, have profound effects on how we think, and on what we eventually write. However, academics have very few forms beyond the citation, the footnote, or even the acknowledgment, through which to admit our debts, recognize our inspirations, and lay bare the narcissisms of our small differences.
Our current areas of research—karaoke for Karen, ventriloquism for Sarah—traverse what may appear to be a narrow terrain of sound studies currently focused on “voice” or “the voice.” And yet the strains of sound studies that draw us to these topics do not exclusively concern themselves with the tropes or techniques of voice and vocalization that karaoke and ventriloquism conjure. Though voice presents itself as the most basic and fundamental connection between these two concepts and practices, we are each more invested in exploring karaoke and ventriloquism as actual sound technologies, as well as technologies of power. As you will read below, ventriloquism, for all its associations with archaism and mysticism in certain historical contexts, is also depicted as a technology and technique of deception, statecraft, and power. Meanwhile, karaoke, for all its associations with the expressive and participatory potential of amateur vocalization is also, crucially, a technological apparatus, whose media archaeology bears the traces of intercolonial conflicts, negotiations, and aftermaths. Finally, we are also both interested in the ways in which these sound technologies and techniques have been transformed into critical, intellectual, and affective methodologies, especially since they’ve both been harnessed as broader cultural metaphors for judgments at once moral and aesthetic.
Over an obscenely caloric breakfast, we devised several questions touching upon some keywords and concepts we believe are applicable to both karaoke and ventriloquism, two topics that undermine notions of authorship, source, and origin. In our respective writing about these two subjects, we’ve both occasionally (or more than occasionally) been besieged by the anxiety that our work is melding together into some indeterminate blob. To put it another way: like any other lesbionic duo resisting the “urge to merge” (as so many other queers have warned against), we’ve arrived at that moment in our intimate and intellectual relationship where we’ve decided to sort out whose socks are whose. Somewhat ironically, then, we wrote this post together to establish some of the crucial differences between karaoke and ventriloquism.
The following “ventrilokeal” dialogue shows, from a conceptual standpoint, where some of the boundaries between karaoke and ventriloquism harden, while others remain porous.
We each provide separate answers, engaging the other person’s answer when appropriate. Feel free to supplement some of our questions in the comments section, addressing either or both of us. And thanks for indulging.
1) How do both karaoke and ventriloquism—as terms, metaphors, and practices—conjure and/or reframe our understandings of originality and derivation?
KT: Karaoke, at least in my mind, has become the prevailing metaphor for derivation in the contemporary moment. Whenever the term is tossed about casually as a cultural metaphor, with little regard to the geographical contexts, modes of performance or the technologies that underlie its current practice, “karaoke” functions as a kind of shorthand for “the unoriginal,” the debased copy, the amateur reenactment. Novelist Dubravka Ugresic’s long essay on “Karaoke Culture” (2011) provides a perfect example of these applications of “karaoke.” And yet, karaoke in the U.S. in the last 15 years or so has also been construed as something that unlocks the creative and expressive potential of beleaguered, repressed or emotionally stunted individuals, usually men (see Lost in Translation, the forgotten Huey Lewis and Gwyneth Paltrow vehicle, Duets, and a recent pair of books I actually quite like, Brian Raftery’s Don’t Stop Believin’: How Karaoke Conquered the World and Changed My Life and Rob Sheffield’s Turn Around Bright Eyes: The Rituals of Love and Karaoke). Of course, it will take all of Empty Orchestra (my working book title), to answer this question properly, but one of the principles guiding my own account of karaoke as a metaphor for copies and reenactments (in addition to my exploration of its material practices and technological history), is that derivation and mimicry have always been a key concern of—and a point of intersection between—queer theory, aesthetics, critical race studies, and (post)-colonial studies.
SK: When ventriloquism is employed as a metaphor in popular cultural contexts, it’s also often used to connote a lack of originality. The term tends to describe (and to fantasize) a situation in which one individual acts as the communications medium—usually the speaking or singing vessel—for words, songs, and other ideological formulations that originate or originated with someone else. So, in contrast to the mass copying and amateurism invoked by “karaoke,” “ventriloquism” suggests an unoriginality that can, and that must, be traced back to a discrete body and distinct point of origin. Think, for example, of George “Dubya” Bush and Dick Cheney, who were often represented as a ventriloquial duo. Political cartoons depicted Dubya as Cheney’s open-mouthed dummy, perched on the knee of his puppet master, the “actual” leader of the free world. Here, ventriloquism was used to image a scenario wherein the man who seemed to be in power was both secretly and openly manipulated by another man, who was the true source of power. In this case, unoriginality on Bush’s part connoted originality on Cheney’s, whereas in the case of the Beyoncé lip-synch scandal (more on this below), unoriginality signified very differently. Generally speaking, however, “ventriloquism” implies that a deceptive act has occurred, one that masks the origin of its own workings. It signals the veiling and subsequent exposure of a powerful apparatus. This apparatus is usually vocal in nature, the voice’s historical connections to power being well documented. In his Western cultural history of ventriloquism, Dumbstruck (2001), for example, Steven Connor traces the form back to Greco-Roman oracular myths in which divine prophecy is primarily accessible as a voice, transmitted through the mediating body of a priestess.
Contemporary ventriloquists like the British performer Nina Conti often claim to be surprised by what their dummies say, which suggests that, far from being an omnipotent machinator, the ventriloquist is a bifurcated entity—one whose practice places her beside herself, in conversation with herself (or, as others have noted, with her unconscious). My recent work argues for bifurcation as a workable antidote to the tired, either/or question of originality vs. derivation to which popular cultural forms are repetitively subjected.
2) The terms “karaoke” and “ventriloquism” are both frequently employed in adjudicatory ways. As Karen has pointed out elsewhere, “karaoke” is often used in reality TV contexts (American Idol, The Voice) as a negative judgment of performance quality, i.e. “that performance was shit—mere karaoke.” “Ventriloquism,” for its part, is often used to connote a deviousness or deception that disqualifies a performance (think folks condemning Beyoncé post-lip-synched inauguration performance). What are the differences between “karaoke” and “ventriloquism” as judgments?
KT: I actually think that one of the primary differences between these two terms as judgments, and perhaps more simply as just terms, is that “karaoke” condemns the person performing it, or performing something in “the style of” karaoke (i.e. derivatively, as a copycat, as a mere echo of the “original”), as a lightweight. Pulling off a feat of ventriloquism seems like a heavier, more sinister, and more complex operation of power, at least as I’ve heard you explain it, and as you describe it viz. Bush/Cheney above. Karaoke as a performance practice also lacks ventriloquism’s gravitas and requisite skill, insofar as ventriloquism is an archaic-seeming art form. Karaoke is the opposite of serious or sinister: it’s laughable, buffoonish, and absurd. It’s all surface and no depth. Ventriloquism, at least as I’ve heard you describe it to me on many occasions, in different situations, seems more layered. This is not to say, however, that I actually believe that karaoke is lightweight, or only about surfaces, but as a term of adjudication, it can’t really break free from those associations to mean anything more.
SK: Yes, as you say above, “karaoke” as judgment indicates amateurism and insubstantiality, whereas “ventriloquism” suggests a more menacing, or at least a more complicated, operation. And when one actually does karaoke, one can’t even conceal one’s appropriation—it’s part and parcel of the practice. A ventriloquist, on the other hand, hides herself in plain sight: the greater the attention focused on her dummy, the less it matters that—as the audience well knows—she’s the one talking. This is called “misdirection”: if the eyes are on the dummy, the ears will follow, and the dummy will appear to speak even if he doesn’t have his own microphone.
The interesting thing about the liberal accusation that Bush was Cheney’s ventriloquist dummy was that, though the image of Cheney as evil puppetmaster was sinister, it still served a reassuring function, in that it allowed for the continuation of the idea that there was a source, or origin, of power, period. As opposed, let’s say, to a more Foucauldian understanding of power as dispersed, not traceable to an isolated sovereign body. In contrast, when Beyoncé allegedly lip-synced, but in fact sang over, her own recording of the National Anthem at the 2013 presidential inauguration, her performance—which, as many have pointed out, was not unusual by pop industry standards—was framed as ventriloquism in order to cast doubt on her legitimacy as a live performer, i.e. as a performer whose voice could “stand up” in non-studio conditions (which are still, and ironically, just as much mediated as studio conditions). These ventriloquial scenarios are, it should go without saying, gendered and racialized: Bush-Cheney as ventriloquism emasculated Bush while restoring power to Cheney’s white, male, visibly disabled body; Beyoncé-Beyoncé as ventriloquism rather unsuccessfully attempted to pit Bey against herself (mediated, recorded Beyoncé vs. live Beyoncé) in order to devalue her corporeal body and frame her as unworthy of (national) subjectivity.
3) Both karaoke and ventriloquism are mass, but not mainstream, cultural practices. Karaoke is a mass cultural activity, but one that still carries with it the frisson of doing something slightly risqué (hence its frequent overlap with inebriation). Ventriloquism, while not being a cultural activity practiced by the masses, is a mass-mediated and mass-consumed cultural form, despite the aura of Vaudevillian anachronism (and/or pathology) it persistently conveys. How might we account for the “mass but not mainstream” quality of both practices?
KT: I actually have to credit Zhou Xun and Francesca Tarocco, co-authors of an ambitious book, Karaoke: The Global Phenomenon (2007) with the “mass vs. mainstream” formulation. At this point, karaoke is globally ubiquitous, thanks to the many delivery systems that have evolved from the first karaoke and sing-along machines from Japan and the Philippines. There’s actually a popular app called Sing!, which enables you to perform karaoke and compete against anyone in the world. Meanwhile, YouTube is replete with karaoke videos to perform and practice with (some KJs, or “karaoke jockeys,” use YouTube as their primary interface), as well as with videos of people from all walks of life performing karaoke in various bars or at family functions in the home or elsewhere. These days, practically every sitcom on primetime TV stages a requisite “karaoke outing,” that usually leads to disastrous, if hilarious consequences for its characters.
And yet karaoke as a mass practice can’t quite broach the mainstream, because of its various “abject” associations with immigrant communities, aspirational everymen longing to be idols, isolate geeks who only interact with the outside world through their computers, drunkards, gaggles of girls group-singing to Madonna, queens bereft of the piano bar’s liveness, slumming with an electronic delivery system for their show tunes, and other such “sad” spectacles. Once someone excels at karaoke—at singing someone else’s song so well that they transform it in some way—we are apt to think they actually exceed karaoke, and leave behind the form, much in the same way that, as you suggest in your opening comments, a good dummy eclipses its ventriloquist. When (in the words of many an Idol judge), someone makes someone else’s song “their own,” we enter into the territory of the cover, the reboot, the repurposed. The failure of the form to transcend its own limitations, even if it serves as the vehicle for many to otherwise achieve transcendence in myriad ways, is what keeps karaoke abject and not quite ready for mainstream acceptance.
SK: In the U.S., there’s a genre of white, masculine ventriloquism that’s currently extremely popular. This genre is typified by U.S. ventriloquism’s two biggest guns, Terry Fator and Jeff Dunham, who, following in the footsteps of Edgar Bergen, brought their ventriloquism to television to increase the art’s spread. Fator won America’s Got Talent in 2007 and now gives nightly performances at The Mirage in Vegas, where he has a theater named after him. He’s made hundreds of millions this way. Dunham has a strong presence on Comedy Central and is also one of the top-grossing U.S. standup acts. Both vents are especially popular with “Heartland” audiences, and both have casts of gendered and racialized puppets to whom they, as white male ventriloquists, play the straight man. Dunham, in particular, takes an unapologetic stance towards his own redneck identity, which permits him to criticize and recuperate this identity in one fell swoop. For instance, Dunham’s “white-trash trailer-park” dummy Bubba J drinks a surfeit of beer and is of low, if any, intelligence, but he remains benign in comparison to the rest of Dunham’s cast of characters, which includes Achmed the Dead Terrorist (a bin Laden caricature) and José Jalapeño on a Stick (use your imagination). Fator and Dunham’s ventriloquism evokes the practice’s historical connections and overlaps with minstrelsy, consolidating a fragile white masculinity in the process.
This culturally bounded reading of contemporary ventriloquism’s mass popularity directly resonates with your reading of karaoke as a practice with “abject” associations that is accordingly repurposed to “unlock the creative and expressive potential of beleaguered, repressed or emotionally stunted individuals, usually men.” While ventriloquism is difficult to perform well, vent instruction manuals always stress that, with practice, anyone can ventriloquize. One of the reasons that the practice isn’t mainstream is that it’s associated with a perverse desire, even a need, to speak through someone else in lieu of being able to speak “for oneself.” Edgar Bergen was always said to be shy with women, and to woo them through his brash, confident alterego Charlie McCarthy. And in his autobiography, Who’s the Dummy Now? (2008), Terry Fator (or his ghostwriter) writes about how his father found his ventriloquism perverse, and how he literally closeted his dummy as a result. Ventriloquism is too blatant a form of triangulation to be normal, and is thus coded as deviant, a perversion of heterosexuality’s direct, unmediated operation. Hence Fator’s book title, which aggressively restores authority to the formerly emasculated ventriloquist.
4) As the previous question suggests, and as prominent scholars of ventriloquism have also suggested, ventriloquism is ever anachronistic. Karaoke, too, is suffused by a sense of belatedness, reflected in nostalgic, hits-driven karaoke song choices and/or by the practice’s enduring connection to seemingly obsolete technological forms like laser discs. In what ways is each form out of time, or behind the times, and, alternatively, why do these forms appear as such even as they continue to exist in time?
KT: As I mentioned above, karaoke’s purported abjection in the U.S. is, in many ways, a consequence of its association with the immigrant communities from Asia who imported the practice, as well as karaoke technologies, to the west coast as early as the mid-1970s. In that sense, karaoke functioned as a vehicle of nostalgia for those in the diaspora who longed to connect with memories of “home” through certain musical repertoires, even if some of those repertoires were actually already comprised of American pop hits folks grew to love when they were still “back home” (e.g. songs by the Carpenters, or any of the Johns—Elton, Olivia Newton, Denver). I haven’t quite worked it all out yet, but there is a certain circular temporality to karaoke. I have a hunch that the form is Romantic insofar as it is, at once, about the moment and its “spontaneous overflow of powerful feelings,” yet prone to saturating those powerful feelings with the “passionate recollection of youth.” There’s also something anticipatory and performative about karaoke, insofar as it has the capacity to do what it purports to articulate. I wrote something about this from a personal perspective in a piece about my favorite L.A. karaoke bar, the Smog Cutter. As the question above remarks, karaoke also feels belated, or emblematic of a particular era, because of the visual peripherals that accompany some song catalogues, especially those released on laser disc in the late 1980s and early-to-mid-1990s (i.e. the videos comprised of b-roll, and oblique narrative re-imaginings of certain songs). I can’t get into all of it here, but my plan is to devote a chapter to the karaoke video—from its production history (of which Brian Raftery offers an excellent preliminary account), to its repurposing in contemporary queer performance art.
SK: I’m still working on understanding ventriloquism’s anachronism—why it continues to appear, or to feel, outmoded despite its present popularity—besides the obvious fact that its contemporary iterations evoke Vaudevillian performance. Nina Conti, who has, like Fator and Dunham, distributed her ventriloquism across multiple media platforms, makes many jokes about this. Her puppet Monk, who sounds like a muffled Sean Connery trapped in a fuzzy, simian body, will often deride her for practicing such a “dead art,” and Conti’s documentary, Her Master’s Voice (2012), theorizes the ventriloquist dummy as a “bereaved object” that loses its voice repeatedly, and finally for good. Conti’s film, however, argues with its own assertion by reanimating the dummies of a dead ventriloquist with new voices, a process that could theoretically continue ad infinitum. Steven Connor argues that present-day “revivals” of ventriloquism like Conti’s are always “necromantic,” conjuring the form’s prehistory while at the same time referencing “newer” media like film (which, according to Rick Altman (c. 1980) and Michel Chion (c. 1982) is itself a form of ventriloquism). Writes Connor, “Whether because it is scandalously or mysteriously archaic, or uncannily premonitory, ventriloquism is always anachronistic, never quite on time.” And Mladen Dolar tells us that the voice itself is ventriloquial, leading to the extrapolation that ventriloquism literalizes or visualizes what the voice has always already done.
I tend to think of ventriloquism as temporally bifurcated. A ventriloquist has to exist in both the future and the past to make her practice work. She has to anticipate what’s going to be said next while remembering what’s just been said, and she has to keep her lips still while moving her tongue—acts that circumvent linearity and synchronization. In saying this I’m not arguing for ventriloquism as a “resistant cultural practice”; rather, I’m simply pointing out the temporal perversion to which the art lends itself.
Reflecting upon this conversation on karaoke and ventriloquism—a conversation that is, of course, ongoing—it has become even more apparent to us that both forms are sound technologies struggling against obsolescence, even as they are so frequently imagined as possible gateways to some human “truth” or “essence” precisely because of their associations with the voice. Though vocalization and vocality are reflexively associated with both forms, we hope we’ve been able to underscore some of the ways in which their powerful associations with “voice” naturalize, and to a certain extent also neutralize, the technical elements of each practice. We appreciate the opportunity to make some key distinctions, and to sound some of these issues out, here on the SO! Blog. Many thanks to Jennifer Stoever and Liana M. Silva for their generous editorial input. Like Conti’s bereaved puppets, who lose their voices only to be invested with new ones, we now relinquish ours—for the time being.
SK & KT
Featured Image by Flickr User Sam Grover
Sarah Kessler is a Ph.D. candidate in Comparative Literature at the University of California, Irvine, where she is writing a dissertation on ventriloquism in contemporary British and U.S. popular culture. She received an M.A. in Modern Studies from the University of Wisconsin-Milwaukee in 2008. Kessler’s writing on art, film, and media has appeared in artforum.com, the Brooklyn Rail, In These Times, and Public Books, among other publications, and she has held editorial positions at Triple Canopy and Afterall: A Journal of Art, Context and Enquiry. She is currently completing an article on the documentary work of ventriloquist Nina Conti.
Karen Tongson is Associate Professor of English and Gender Studies at the University of Southern California, and the author of Relocations: Queer Suburban Imaginaries (NYU Press, 2011). Her work has appeared in numerous venues in print and online, including Social Text, GLQ, Nineteenth-Century Literature, and Novel: A Forum on Fiction. She is currently the series editor for Postmillennial Pop at NYU Press, and just completed a multi-year term as co-editor-in-chief of the Journal of Popular Music Studies. Her current book project, Empty Orchestra: Karaoke. Critical. Apparatus. critiques prevailing paradigms of imitation in contemporary aesthetics and critical theory, while offering a genealogy of karaoke technologies, techniques, and desires.
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