The Top Ten Sounding Out! Posts of 2016!
While we at SO! are just as eager as everyone else to put 2016 behind us, we can’t forget about the excellent envelope- (and button-) pushing work we served up for you last year. So here, for your New Year’s reading pleasure, are the Top Ten Posts of 2016 (according to views). Let’s raise our glasses one more time and let this brilliance echo into 2017!
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10) Gendered Sonic Violence, from the Waiting Room to the Locker Room
Rebecca Lentjes
This past August 2016, professional “pick-up artist” Dan Bacon caused a stir with his article “How to Talk to a Woman Who is Wearing Headphones.” The article was published on TheModernMan, a site pledging to “make [a woman] want to have sex with you ASAP.” Bacon offers step-by-step “instructions” for pick-up artists to overcome the obstacle of being rendered inaudible by the music a woman might be listening to:
She will most likely take off her headphones to talk to you when you say, ‘Hey, how’s it going?’, but if she doesn’t, just smile, point to her headphones and confidently ask, ‘Can you take off your headphones for a minute?’ as you pretend to be taking headphones off your head, so she fully understands what you mean.
His article was criticized in articles that appeared in The Guardian, Washington Post, Slate, and other news sites, which pointed out that Bacon and his followers advocated ignoring a clear visual signifier of privacy in pursuit of sex. Not only did Bacon feel entitled to a woman’s time, they suggested, but also to an audience. What Bacon insists is “two, [sic] normal human beings having a conversation” is in fact a belief in his unilateral right to be heard. . . [Click here to read more!]

9) Listen to the Sound of My Voice
Kelly J. Baker
Betrayal
I first realized there was a problem with my voice on the first day of tenth grade English class. The teacher, Mrs. C, had a formidable reputation of strictness and high standards. She had us sit in alphabetical order row after row, and then insisted on calling roll aloud while she sat at her desk. Each name emerged as both a command and a threat in her firm voice.
“Kelly Barfield?”
“Here,” I mumbled quietly. I was a Honor Roll student with consistent good grades, all A’s and one B on each report card, yet I was shy and softspoken in classes. This was an excellent way to make teachers amiable but largely go unnoticed. The softness of my voice made me less visible and less recognizable. . .[Click here to read more!]

8) The Amplification of Muted Voices: Notes on a Recitation of the Adhan
David Font-Navarrete
Where do we begin?
On Tuesday January 13th, 2015, my first-year students and I gathered for the second meeting of our seminar, “Soundscapes: Artistic, Social, and Biological Approaches to Acoustic Environments.” We were just a few steps away from the iconic Duke chapel, almost in its shadow.
The chapel is an example of a revivalist architectural style known as “Collegiate Gothic.” Its steps were constructed with soft stone, intended to wear down quickly and provide an accelerated impression of age and prestige. The chapel’s cruciform blueprint is an unambiguous symbol of its Methodist Christian roots, as is the university’s motto: “eruditio et religio” (“erudition and religion”). In true Gothic revivalist style, the phrase is a Latin translation of a line from an 18th-century, English-language Methodist hymn titled “Sanctified Knowledge” . . . [Click here for more!]

7). Listening to Sounds in Post-Feminist Pop Music
Robin James
Some of the most popular early 21st century feminist approaches to pop culture are rooted in a collapse of visual and aural representations. For example, though Disney princesses have become visibly more diverse and realistic, linguists Carmen Fought and Karen Eisenhauer have compiled data showing that women characters in Disney princess films speak less in films released between 1989-1999 than they did in films released in the 1930s-1950s. Writing in Noisey in 2015, Emma Garland wonders whether we “have created an environment in which female artists are being judged only on their feminism.” Both in her own analysis and in the thinkpieces she references, that judgment addresses the verbal content of song lyrics or artists’ public statements and the visual content of music videos. Noting that “a lengthy Google search will drag up hundreds of editorial pieces about the [Rihanna’s] ‘BBHMM’ video” (The Guardian alone hosts six), but barely any reviews of the actual song, Garland illustrates just how much feminist analysis of pop music skews to the visual and away from sound and music. Popular post-feminist analysis focuses on the visual and verbal because of the influence of law and legal theory on 20th century American feminism. However, in post-feminist pop, the sound lets in the very same problems the lyrics and visuals claim to have solved. [Click here for more!]

6.) Audiotactility and the Medieval Soundscape of Parchment
Michelle M. Sauer
As humans, we engage all of our senses in every undertaking, whether or not we consciously perceive our sensory interactions. For instance, when we consume a gourmet meal, we don’t simply taste the food—we also see it, smell it, and feel it. We might also hear it as it is being prepared and/or consumed, and the meal’s pleasure can be enhanced by conversation. Overall, our experiences are enriched (or worsened) through our multisensory engagement. Similarly, reading involves multimodal feedback. While we might think of it as solely a visual experience, both auditory and tactile interactions occur within the process. As The Handbook of Multisensory Processes (518) tells us, audiotactile (sound+touch) and visuotactile (sight+touch) interactions are of great functional importance as they link remote senses to the body. . . [Click here to read more!]

5) Tape Hiss, Compression, and the Stubborn Materiality of Sonic Diaspora
Christopher Chien
In an article for Pitchfork, music critic Adam Ward reminisces about digital music files that sound as if they’re “being played through a payphone,” and calls the extreme compression of the low-quality MP3 “this generation’s vinyl crackle or skipping CD.” The crackles, hisses, and compression that characterize such sound files are what I term “encoded materiality.” Focusing on the encoded materiality of the digital helps us to reconfigure our approach to sonic media, understanding how the compression of early MP3s and tape hiss remind us not only of lost fidelity, but also of the richness of exchange. These warm and stubborn sonic impurities, having been encoded in our digital listening formats and thus achieving repeatability and variability, act as persistent reminders that we can think diaspora beyond melancholy and authenticity, sidestepping the questions of purity and loss that so often characterize dialogues in the field of diaspora studies. . .[Click here for more!]

4) Introduction: Medieval Sound
Dorothy Kim and Christopher Roman
A text arrives and the buzz of a cell phone jolts you from your idle thoughts. The sound–like an alarm, another kind of bell to mark out the day–shifts you from one audition to another. The spatiality of competing sounds fills our consciousness and shapes our attitudes towards music and noise, privacy and pollution. These themes surround the issue of sound and articulate a variety of questions and problems. How does one delineate between noise and sound? How does sound individualize us within the community? How does sound create space? Why is the scopic the privileged sense? . . .[Click here for more!]

3) This is What It Sounds Like . . . . . . . . On Prince (1958-2016) and Interpretive Freedom
Ben Tausig
Prince leaves an invitingly “messy” catalog—a musical cosmos, really—just as rich for those who knew it well as for those encountering it with fresh ears. He avoided interviews like he avoided conventions. He made few claims. Read him as you will.
We are free to interpret Prince, but not too free. Yes, art is open, and perhaps Prince’s art especially. And yet many eulogies have described him as indescribable, as if he were untethered by the politics of his world; he wasn’t. Some remembrances assume (or imagine) that Prince was so inventive that he could escape stultifying codes and achieve liberation, both as musician and human being. For example, Prince has often been called “transcendent”—of race, of musical genre, even of humanity itself. This is overstated; he was rooted in all of these. Better to say, maybe, that he was a laureate of many poetics, some musical and some not. He responded to race, genre, and humanity, all things that he and we are stuck with. He was a living artwork, and these, by way of sound, were his media.
Prince was not transcendent. He was just too much for some to assimilate. . . [Click here for more!]

2) Malcolm Gladwell’s Bad Aesthetics
Justin Burton
Malcolm Gladwell, who recently wrapped the first season of his podcast Revisionist History, has been on a roll lately. Not a particularly endearing one, though. I’ve been trying to locate his nadir, but it’s not easy with so many options to choose from. Is it in the New Yorker, when he condescendingly exclaims “Of course not!” in response to whether Caster Semenya should be allowed to compete in the 800-meter at the Olympics? He follows up with the assertion that no track-and-field fan disagrees with him, as if the complexity of gender identification is somehow best left to a majority appeal. Or is it in Revisionist History’s Episode 9, “Generous Orthodoxy,” when he chides Princeton students protesting the use of Woodrow Wilson’s name around campus? Calling one student “angry”—a loaded word to lob at a black woman—and surmising she would later “regret her choice of words,” Gladwell advises the students to instead threaten to leave the university if their requests aren’t honored. Why? Because otherwise “every crotchety old Princeton alum” wouldn’t believe they actually care about the university. . . [Click here for more!]

1) How not to listen to Lemonade: music criticism and epistemic violence
Robin James
With the premiere last month of Lemonade, her second visual album, Beyoncé didn’t make the world stop so much as she make it revolve: around her, around her work, around black women. For all of the limitations of pop music as a medium (it’s inherently capitalist, for one) and Lemonade’s various feminist strategies (“Formation,” with its “Black Bill Gates” language, can be heard as a black parallel public to white corporate feminism), the album nevertheless re-centered mainstream media attention on black women’s cultural and creative work.
As the conversation about Lemonade revolved around black women and black feminism, two white men pop critics writing for major publications responded with “So What About The Music?” articles. The description to Carl Wilson’s Slate piece asks “But how is it as strictly music?,” and Kevin Fallon’s Daily Beast piece asks both “But is the music any good?” in the title and “But is the music worth listening to?” in the dec. Each time, the “but” sounds like the antecedent to its implied mansplainy consequent “actually…” And just as “but actually” recenters men as authorities and experts, these three questions decenter features prioritized in black women’s pop performance traditions, and in Lemonade itself. As posed in these two articles, the “so what about the music?” question frames “music” so narrowly that it both obscures or at best trivializes what the album does musically. Wilson and Fallon’s essays are good examples of how not to listen to Lemonade . . [Click here for more!]
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Featured Image: “Microphone Flowers” by Flickr user Matthias Ripp, (CC BY 2.0)
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REWIND! . . .If you liked this post, you may also dig:
The Top Ten Sounding Out! Posts of 2015!
!!!!!!!, or Blog-o-Versary 7.0
SO! Amplifies: The Women in L.A. Punk Archive
Pop’s Chill Thrills Aren’t So Cheap
Just a year ago, Soundcloud and YouTube were teeming with maximalist EDM remixes of Top 40 pop songs, like R3HAB’s early summer 2015 mix of Rihanna’s “BBHMM”. The remix is packed full of amped-up musical gestures. It drops 30 seconds in, has a huge 15 second soar from 2:30-2:45 and some loud distorted treble synth, and the up-pitched vocals underscore just how much R3HAB sped up the tempo. Fast forward a year to May and June 2016, where maximalist banger remixes are hard to find. Outside of EDM Trap, which continues to focus on the turn up (e.g., this R3HAB & Henry Fong remix of Calvin Harris & Rihanna’s “This Is What You Came For”) nobody’s really pushing songs to be more intense by amping up their tension-release structures. Instead, the remixes are simmering down; even R3HAB chills out a bit with his 2016 remix of Rihanna’s “Work,” which holds off its first drop for more than a minute, and when it does it only soars for five seconds. R3HAB isn’t the only one on the charts bringing it down a couple notches; the lyrics and the breezily tropical music in Seeb’s remix of Mike Posner’s “I Took A Pill In Ibiza” is a Dear John letter with brostep-fueled EDM, and it was huge in spring 2016. It topped the UK Singles chart, the Billboard Hot 100, and the Billboard Mainstream Top 40 chart–so it’s safe to assume it’s tracking a common and popular aesthetic.
Why have producers toned down the tension-release? There are definitely aesthetic reasons: pop presents new styles as it evolves. But there’s also an underlying political reason. In neoliberalism, our political economy (with its structure of subjectivity) requires people to take on a lot of risk. That’s what entrepreneurs do: they make a bet, and the riskier the bet, the bigger the potential reward. For example, as formerly public services get privatized, individuals assume risk that social welfare programs once insured against: college students take on tons of debt in the hope of finding a decent job, defined-benefit pensions disappear in favor of stock-market based retirement plans, and so on.
While YOLO-style maximalism celebrated that risk-taking, people just want a fucking break already. In other words, the general public has the feeling we’ve been cheated by neoliberal reforms and their promises to pay us back for what we’ve risked. We’re risk-weary. Sometimes that weariness manifests as irritability–think of the (often race-based) anger motivating supporters of Trump, Sanders, and Brexit. But sometimes that weariness just manifests as a preference for soft, gentle ease. In mid-2010s vernacular, that preference is called “chill.” As Alana Massey defines it, “chill” is the state of “being too far removed from anything that looks like intensity.” Some argue that chill is the decade’s dominant affect.

“Chill” by Flickr user Picklefish, CC BY-NC-ND 2.0
We can hear chill’s dominance in the Top 40. Soars and drops are tension-release structures closely associated with EDM. They have been integrated into the musical vocabulary of non-EDM pop styles, most prominently by songwriter Max Martin (see: Taylor Swift’s “Shake It Off,” Katy Perry’s “Dark Horse”). Even as dubstep falls out of fashion, soars and drops are still all over the Top 40 and EDM remixes of pop songs. However, in mid-2016 soars and drops are much less intense and climactic than they were in 2012. Often, instead of intensifying damage to build tension and release it climactically, soars mark the beginning and end of song sections, like the transition from verse to chorus. With the tension-release flattened out, soars function more to organize the song grammatically than to express a meaning or feeling…because committing to and expressing an idea or an emotion is deeply un-chill.
Take, for example, some of the more popular remixes of Drake’s “One Dance,” which recently broke the UK record (since they started counting downloads) of 12 weeks at the top of the chart and has had a couple of weeks on top of the Billboard Hot 100. Though several of the songs on Billboard’s remix round-up for “One Dance” feature soars and drops, none of the songs are particularly maximalist, nor are the soars hugely climactic. The Koni feat. Casey Malone remix above uses tiny soar-hints to signal the end of one song section and the beginning of another; for example, around 48 seconds a tiny little soar marks the transition from verse to chorus. The main soar behaves more conventionally, but it’s super chill and doesn’t turn much of anything up. It begins around 2:20, swooshing up for five seconds only to ever-so-gently drop us for another five seconds. This drop combines the more traditional dubstep drop, which is marked by a bass, and the Max-Martin-style pop drop, which is usually marked by a vocal flourish (e.g., “Bad Blood,” “Shake It Off”). Here the combination works to soften each individual element: a decidedly buttery and un-wobbly bass is hidden under Malone’s decidedly restrained “lose con-trol” vocal. This soar has lost its sonic edge, and it affects the way we hear the drop’s lyrical content: losing control isn’t about transgression, but laid-back indifference…you know, chill. Soars and the idea of losing control usually represent risk, but in this remix they do just the opposite.
With Sean Paul singing “free up yourself get outta control” as the main soar’s drop (3:00 in the video, 2:30 in the song), Sia’s latest hit, “Cheap Thrills” also takes the edge off traditional representations of risk. Firstly, the song is about rejecting economic risk as a source of pleasure and fulfillment, the kind of risk that Katy Perry sung about in 2013 when she gave a “shout out to all you kids buying bottle service with your rent money” right before the soar in “This Is How We Do.” There, the soar represents the rush those kids get from their risky behavior. That sort of thing isn’t thrilling anymore. Instead, thrills, like “feel[ing] the beat” and “dancing” come cheaply, with less economic risk–you don’t have to worry about hustling to get your rent money.
“Cheap Thrills” also avoids sonic representations of that risk: it uses vocal drops to transition between verses and choruses, but these drops aren’t preceded by the percussive cascade (at around 2:17) that constitutes the soar in “This Is How We Do” and, more importantly, Justin Bieber’s “Sorry,” which shares “Cheap Thrill’s” tresillo hook. In “Sorry,” the soars are two measures long: a treble synth rises in pitch as the percussion moves from six beats of sixteenth-note snares, to a beat and a half of pause, and then to a percussive cascade on the last half beat serves as the drop.
“Cheap Thrills” doesn’t soar at all. Or rather, it hides a very tiny soar in the vocals. At the end of the first pre-chorus, Sia shortens her phrase length and repeats two fragments where normally a full line would go: “I ain’t got cash, I ain’t got cash” leads us up to the drop, which is her vocal “I got you bay-be.” But that’s not the only way the song hides the soar in the vocals. That percussive riff that we hear at the end of “Sorry”’s soar is hidden in Sean Paul’s “bidi-bang-bang-bangs.” Those syllabifications of drum riffs mark the end of his introductory rap, and punctuate the line where Sia repeats “hit the dance floor, hit the dance floor.” That line sits at the beginning of the pre-chorus, the antecedent phrase to the soar’s consequent phrase. This part of the soar isn’t just moved to a different voice, it’s relocated to where it doesn’t normally belong. Putting the quick percussive riff at the beginning rather than at the end of the soar further deflates it. Like shifting it to the vocals from the instrumentals, the time-shift puts the soar where we aren’t listening for it so it can sneak by without raising the affective temperature.
Just like it hides its soars, “Cheap Thrills” hides its conceptual or ideological reliance on the economically rational risk that soars represent in sound. Like a MasterCard commercial, the lyrics laud the pricelessness of intangible things like interpersonal relationships and aesthetic experiences: “I ain’t got cash but I got you bay-bee,” “I don’t need no money, as long as I can feel the beat.” Sia’s narrator praises unquantifiable, non-monetizeable things: “cheap” thrills are the best kind because they’re more valuable than anything money can buy (because they’re scarce and not available to everyone). This praise substitutes one measure of economic rationality for another, soft human capital–what philosopher Shannon Winnubst calls “cool”–for hard cash, and in so doing hides the economic risk the same way the song hides its soars. The risk Sia’s narrator makes isn’t directly financial: she’s not partying with her rent money. Rather, this claim to transcend entrepreneurial risk-taking is a bet on abnormal behavior. It’s risky, in a kind of meta-risky way, to refuse to take on the kinds of risk economic and social structures compel everyone to assume. After all, you could appear lazy or unproductive, a drain on the rest of us. But you could also appear progressive, forward-thinking, and discerning–in other words, chill.

“Bet” by Flickr user Lionel Roubeyrie, CC BY-SA 2.0
What determines the outcome of Sia’s narrator’s wager? With this bet, as with all bets, the house always wins. As I’ve written about before, unrisky, safe, ‘normcore’ behavior is at bottom a wager on whiteness. Whiteness separates good (acceptable) from bad abnormality, transcendence from pathology. “Cheap Thrills” buries sonic/affective and ideological risk so that it can appear to transcend the imperative to hustle all the time. However, as Kemi Adeyemi wrote in SO!’s “Sound and Affect” series, lean–both the drug and the aesthetic–also sonically de-escalates the “I got six jobs I don’t get tired” hustle in a way that puts black people at further physical and economic risk:
Rappers like A$AP Rocky, Schoolboy Q, Future and others create musical odes to and demonstrations of the slowed pace of lean as it provides them a break from norms of physical and affective comportment…Lean radically grounds them, in other words, in an alternative body-space-time continuum that converses with the demands the neoliberal state places on the black body.
Lean aesthetics help black artists and audiences cope with the demands Adeyemi mentions, like working six jobs and not getting tired or the endless cycle of the “work hard, play hard” grind. Even though lean’s affect is chill and woozy, it doesn’t fully eliminate risk. As Adeyemi shows, lean’s alternative “physical and affective comportment” intensifies black bodies vulnerability to physical injury (seizures) and state violence.
If chilled-out soars are pop’s compliment to hip hop’s lean aesthetic, it’s fair to say that we’re all over neoliberalism’s imperative to hustle and assume risk. But not all of us can actually escape that risk without consequence: chill isn’t a universally cheap thrill. As Sia’s song demonstrates, such cheap thrills leverage whiteness as collateral to mitigate risk. Pop’s chilled-out approach to tension-release structures like soars and drops illustrates contemporary forms of whiteness and white privilege, namely, the privilege of appearing to avoid economic rationality and risk.
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Robin James is Associate Professor of Philosophy at UNC Charlotte. She is author of two books: Resilience & Melancholy: pop music, feminism, and neoliberalism, published by Zer0 books last year, 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.
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REWIND!…If you liked this post, you may also dig:
Trap Irony: Where Aesthetics Become Politics-Justin D. Burton
Listening to Sounds in Post-Feminist Pop Music-Robin James
“Fade to Black, Old Sport: How Hip-Hop Amplifies Baz Luhrmann’s The Great Gatsby“ –Regina Bradley


















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