Tag Archive | Walter Ong

‘A Clateryng of Knokkes’: Multimodality and Performativity in “The Blacksmith’s Lament”

Medieval SoundEach of the essays in this month’s “Medieval Sound” forum focuses on sound as it, according to Steve Goodman’s essay “The Ontology of Vibrational Force,” in The Sound Studies Reader“comes to the rescue of thought rather than the inverse, forcing it to vibrate, loosening up its organized or petrified body (70).  These investigations into medieval sound lend themselves to a variety of presentation methods loosening up the “petrified body” of academic presentation. Each essay challenges concepts of how to hear the Middle Ages and how the sounds of the Middle Ages continue to echo in our own soundscapes.

The posts in this series begins an ongoing conversation about medieval sound in Sounding Out!. Our opening gambit in April 2016, “Multimodality and Lyric Sound,” reframes how we consider the lyric from England to Spain, from the twelfth through the sixteenth centuries, pushing ideas of openness, flexibility, and productive creativity. We will post several follow-ups throughout the rest of 2016 focusing on “Remediating Medieval Sound.”  And, HEAR YE!, in April 2017, look for a second series on Aural Ecologies of noise! –Guest Editors Dorothy Kim and Christopher Roman

The “Blacksmith’s Lament” is late medieval alliterative poem that rails against the disruptive, urban sounds of blacksmiths working late into the night. Catalogued by Rossell Hope Robbins in his 1955 Secular Lyrics of the XIV and XV Centuries, and now broadly anthologized, the poem is a 15th century addendum to a largely 13th century Norwich cathedral priory manuscript, now BL Arundel 292. The manuscript is comprised of Latin, French, Anglo-Norman and Middle English texts, and contains bestiaries, prayers, sermons, romances, prophecies, riddles and alliterative poems. As such, Arundel 292 might be categorized as a miscellany, what Ralph Hanna argues in “Miscellenaity and Vernacularity: Conditions of Literary Production in Late Medieval England,” is a kind of bespoke production that “represent[s] defiantly individual impulses—appropriations of works for the use of particular persons in particular situations” (37). Because each text included in a miscellany reflects one person’s desire to inscribe and compile, there are no “customary generic markers;” instead one finds a rich admixture of hands, images, texts, styles, forms, languages, and histories (Hanna 37). I argue that the inclusion of “Blacksmiths” in this miscellany is congruent with the poem’s own odd relationship to sound. In its multimodal blending of the onomatopoetic and the lyric as well as its consideration of manual labor, the “Blacksmith’s Lament” can be understood as an instantiation of specifically masculine medieval identity.

Modern medieval masculinity. Image by David Williss @Flickr CC BY.

Modern medieval masculinity. Image by David Williss @Flickr CC BY.

Multimodality, Presentism and the Medieval Miscellany

The theoretical concept of multimodality is rooted in late 20th-century critique of semiotic systems. As the New London Group argued in “A Pedagogy of Multiliteracies: Designing Social Futures,” “effective citizenship and productive work” in the late 20th and early 21st centuries “now require that we interact effectively using multiple languages, multiple Englishes, and communication patterns that more frequently cross cultural, community and national boundaries” and that we the best way to do so is via methods that accommodate more than mere text (62-64). This engagement with the multiple modes of text, image, and video, among others, makes multimodality an ideal critical tool with which to analyze complex, hybrid compositions.

However, many theories of multimodality privilege a historical lens primarily afforded by 20th and 21st century literacy, dependent as it is on reading and looking (at screens or pages) as opposed to listening (to human voices). Indeed, Jeff Bezemer and Gunther Kress have observed in “Writing Multimodal Texts: A Social Semiotic Account of Designs for Learning” that because images predominate in 21st-century culture, textual “writing is now no longer the central mode of representation in learning materials” (166). In short, writing and images work in tandem to educate. Yet even though they note the different modes of text and image, Bezemer and Kress do not interrogate the fact that both depend on a single sensory ability: sight. Whether or not images have supplanted printed text in pedagogical documents, this assumption of the centrality of visuality as the singular mode of representation—in learning materials and elsewhere—is itself an historical phenomenon—as Walter Ong discusses in Orality and Literacy: The Technologizing of the Word—one dependent on the technology and dominance of print itself.

People do not depend only on seeing and reading text. They might also participate actively in “listening communities,” wherein one visually literate person reads aloud a text to a group who listens, ruminates over, and perhaps memorizes that text. Medieval “reading” is in fact an aural practice of recitation, memorization and listening as well as textual examination, a hybrid practice dating to the beginning of the medieval. Evidence of this hybrid practice can be found in the opening folio of Corpus Christi MS 61, which features Chaucer reciting Troilus and Criseyde to a royal audience. Studded with images and illuminations, musical notation and marginalia, medieval manuscripts often offer a complex multimodal relationship between graphics and written text, color and music, the visual and the aural.

An example of an illuminated manuscript. Image by Richard White @Flickr CC BY-NC-ND.

An example of an illuminated manuscript. Image by Richard White @Flickr CC BY-NC-ND.

Long before print or digital media, “reading” manuscripts required a sophisticated multimodal form of interpretation. Arundel 292 is minimally illuminated, but it too must be understood as a flexible, multimodal form composed for a mouth reading aloud the words on the folio page as well as a group of listeners receiving those words. It offers a heterogeneity that mixes languages, genres, images, hands and modes. Indeed, there is little about this miscellaneous manuscript that might be categorized as using exclusively what Kress defines as “formalized, monolingual, monocultural, and rule-governed forms of language,” given its multilingual, multicultural, multi-genre variety of language forms, none of which take precedence over any other.


Onomatopoeia and the Medieval Lyric

The dependence of poetry upon aural and oral performance complicates the relationship between writing, sound, the body, and the intentionality of “design,” or the deliberate visual arrangement of words, images, and ideas. Like other time-bound, performative aesthetic genres such as music, dance, or theater, poetry exists in the moment of its performance as much as it does on the fixed, static page and only peripherally occupies the written mode. Ancient poetry has been preserved by manuscript and print technology, but the roots of the genre include both oral recitation and memorization. Because it depends simultaneously upon the modes of reading, writing and recitation, both historically and into the present day, poetry might be considered quintessentially multimodal. This is particularly true for medieval poetry, given its use of sound-dependent effects such as alliteration, assonance, consonance, onomatopoeia, meter and rhyme.

Figure 2.

Figure 2 is BS MS Arundel 292, reproduced with permission from the British Library

Edmund Reiss has argued that “Blacksmiths” is the “earliest sustained onomatopoetic effort extant in English” in The Art of the Middle English Lyric: Essays in Criticism (167). But for an onomatopoetic poem that so carefully represents in language the sounds of men engaged in physical labor—from their “clateryng of knockes,” to the ringing exertion of iron on iron heard in “tik.tak.hic.hac.tiket.taket.tyk.tak/ lus.bus.lus.das” and the “stark strokes thei stryken on a stelyd stokke”—”Blacksmiths” is surprisingly unconcerned with its own visual appearance on the page. One turns the page in Arundel 292 and suddenly there is a neat chunk of prose with no other visual indication other than faint hashmark that one is looking at poetry. This is not unusual, for as Ardis Butterfield has recently observed in “Why Medieval Lyric?”, in many manuscripts containing lyric poetry or its traces, “there is no visual fanfare; nothing marks [the poetry] out” (322). Medieval scribes instead often use scripture continua—continuous script—to record the lyric, and “Blacksmiths” is no exception (Fig. 1). In short, “Blacksmiths” looks like prose, but sounds like poetry. Its insistent use of alliterative onomatopoeia, furthermore, suggests the poem might gain performative shape if addressed to both the mouth and the ear.

An aurally derived verbal pleasure, onomatopoeia exemplifies poetry’s general obsession with sound and performativity as it depends on the representational delight of hearing sounds that are the very things that they sound like. Onomatopoeia forces us into a strange ontological space in which a word is at once both signifier and sign. The bee buzzes, in other words; it has no other voice than the sound it creates, and we have no other way to describe that sound but to do so literally. This can produce the sounds of children’s babble as well as the more figurative pleasures found in “Blacksmiths.” The mimetic allure of using words that create the very sound of their own meaning is in many ways embedded in language itself. “Blacksmiths” calls our attention to sound, noise and listening, forcing further reflection upon the relationship between what is textually recorded and what is performed.


Blacksmithing and Masculine Poetic Labor

Salter argues persuasively in “A Complaint Against Blacksmiths” that the poem’s appearance in a priory cathedral manuscript suggests that the speaker’s resistance to blacksmithing may be the result of “older religious attitudes” about night labor and rioting (200). But given the fact that “Blacksmiths” is a poem concerned with labor likely written by a man about other men, I wonder if there is room as well for an additional consideration for the discourses of gender and labor that so consumed the late medieval period and how the poem interrogates these notions. While Salter resists categorizing the poem into any clear genre, noting that the poem is so realistic that it is frequently used as historical evidence [note], “Blacksmiths” draws attention to the lyric experiences and emotional expression of a presumably masculine first person speaker and in so doing might be categorized, as Robbins does, as a lyric.

Screen Shot 2016-05-01 at 5.21.10 PM

Beyond a single, reflexive pronoun, “me,” we know nothing about the poet except the evidence of his poetic making—the poem itself. In the poem, there are two literary skills at work. There is narrative exposition and description and there is onomatopoetic mimicry. Both are dependent on verbal artistry and are held together by the tensile patternings of alliteration. Narratively speaking, the poem identifies the blacksmiths by what they look like and what they wield. They are “swarte, smekyd” and “smateryd with smoke,” swarthy dirty men who “spitten and spraulyn and spellyn many spelles,” and “gnauen and gnacchen thei gronys togedyr.” They are addressed pejoratively as “knauene,” and “cammede,” pug nosed knaves, who “blowen here bellewys that al here brayn brestes.” These alliterative lines represent the work of the forge as rhythmic, repetitive, harshly sibilant. Brains might get hyperbolically blown out in blowing the fires needed to produce metal goods, and dissonance is created by the groans and cries and tooth-gnashing of the workmen. The edge of the human blurs into the flame of the forge. Men use “hard” and “heavy hamerys” and “her schankes ben schakeled for the fere flunderys;” they work so long standing near the forge it seems that their ankles are shackled to the sparks. As those fiery images suggests, there is a nightmarish element to the poem. The speaker laments: “sweche dolful a dreme the deuyl it to dryue.” And he uses that infinitive “to dryue” when he begins the poem; the workmen might “dryue me to death with den of here dyntes.” The heavy repetition of the “d” in these lines mirrors the thudding of hammers on hot metal.

Image borrowed from Hasib Wahab @Flickr CC BY-NC-ND.

Image borrowed from Hasib Wahab @Flickr CC BY-NC-ND.

It is only in the second line of the text that the speaker identifies himself. He is “me,” an “I” making a poem and speaking to an implied addressee. And in his use of the first person, he might be understood as having engaged in what A.C. Spearing has called “self-pointing,” those moments in late medieval poetry where the poet identifies himself as a poet, in a meta-commentary on vernacular poetry and its performance. Obviously, the poet does not state his profession in this line. But the fact that he speaks in the first person is significant. His is the voice, and the descriptive rage, that drives the poem. Further, the alliterative matrix of the poem’s lines unmistakably reminds us that this is a poem, a work of art, a made thing. The repetition of alliteration is a bending of ordinary language into something clearly and pointedly artificial, a rhythmic joinery that is obviously not prose, and it requires a certain sonic attention. The speaker expresses his frustration in a pattern of sibilants, voiceless palatal consonants and voiced palatal g’s, as well as hard stops at dental and palatal phonemes. Indeed, the poem mimics the sounds of the smith’s labors, placing their calls and cries and bellows within the poem. The smiths “kongons cryen after col col,” and “huf puf seyth that on haf paf that other.” The poem is ostensibly about the speaker being awoken by the night labor of “Blacksmiths.” “Such noys on nyghtes ne herd men neuer,” he says, hyperbolically. In describing this never-before-experienced problem, the speaker creates a smithing cacophony so loud that it overwhelms his own voice.

Screen Shot 2016-05-01 at 5.20.51 PM

Image borrowed from Hans Splinter @Flickr CC BY.

Image borrowed from Hans Splinter @Flickr CC BY.

The smiths are so loud, so noxious, and I would argue, so much more manly, that they threaten to hijack the poem itself. It is through this sleight of hand, wherein the labors of blacksmithing obscure the poet-cleric’s own small voice, that the speaker makes his implicit argument about masculinity, poetry, and labor. As Kellie Robertson has argued, late medieval writing is concerned with the common profit. Some forms of labor contribute to the common profit while others do not. For the most part, profitable labor is material; it produces actual goods that can be used and sold. And profitable medieval English labor is gendered as almost exclusively masculine, as only men can be masters and authorities. Only men are blacksmiths, and only men are priory scribes. Yet the practice of blacksmithing cannot be separated from materiality. The blacksmiths, however badly skilled the speaker may declaim they are, produce goods to be used for vital purposes. The newly-shod horse will pull the cultour through the fields; the sharp scythe will bring in the harvest; the knife will butcher animals. Moreover, the labor of the blacksmiths is productive even if it is done at night. It can be done as the work demands, all night long if necessary to finish the job. But the clerical poet cannot do scribal work at night without serious consequence. His labor—copying, scraping, blotting, correcting, reading, blotting— depends on daylight, silence, and decent sleep.

The clerical poet, like the speaker of “Blacksmiths,” is engaged in “immaterial labor,” to use Italian Marxist Maurizio Lazzarato’s term, which, as he explains in Radical Thought in Italy: A Potential Politics is “labor that produces the informational and cultural content of the commodity” (133). Clerical poetic labor is abstract, one of inscription, composition and performance. Within the material economy of the later middle ages, poetic labor produces nothing of concrete value. Making, inscribing and reciting poetry, in the words of Harry Bailly, “doost noght elles but despendest tyme” (VII.931). “Blacksmiths” thus asks: what does it mean to make poems—immaterial, multimodal, performative things that are not things at all—from within society where material production is consonant with masculine virility?

The sequestered clerical maker and scribe, scratching away in the silent priory, might have been furious over being disrupted by the athletic, kinesthetic activities of the blacksmiths. The poem might be read as a kind of homosocial lament about what men’s work is and what it means. To write is to not engage in more busily productive, material labor, and the anxiety around what writing is and what it does can also be seen throughout late medieval poetry. The workers make noise and heat deep into the night, producing metal goods. But the maker of the “Blacksmiths” offers a poem that represents the “Blacksmiths”’ loud labor and that also serves as evidence of his own “travaillous stillness,” in the words of Hoccleve (RoP l.1013). In doing so, he calls attention to his own skill as a maker of verse. His labor, however immaterial, can verbally represent noise and sweat and physicality. His prosopoeia is a contribution to the common profit, in that he can make you see and hear the blacksmiths long after their hammers have been laid away. And his hastily composed poem has outlasted even the best-made medieval horseshoe.

Image borrowed from Peter Grima @Flickr CC BY-SA.

Image borrowed from Peter Grima @Flickr CC BY-SA.

To conclude, I’d like to point out that it is no wonder that “Blacksmiths” is set in the dark, and that the speaker himself cannot see his tormentors but only hear them. Because it is out of this darkness that the speaker can name, and in doing so—as Daniel Tiffany observes in Infidel Poetics: Riddles, Nightlife and Substance (97)—call attention to his own aesthetic power. As Martin Heidegger has argued in Poetry, Language, Thought (73), naming is “the lighting of what is,” and I wonder if verbal naming is in itself a wonderful kind of literary power. To name is to point out to another, to claim, to damn. To point out, however obliquely, who you might be and how your work might be remembered.

Featured image “Succor” by Walter A. Aue @Flickr CC BY-NC-ND.

Katharine Jager is a poet and medieval scholar.  She is associate professor of English at the University of Houston-Downtown, where she teaches medieval studies, creative writing, literature, and composition.  Recent publications include essays on aesthetics in Chaucer’s Sir Thopas (Medieval Perspectives) and masculine speech acts in Sir Gawain and the Green Knight (Medieval Feminist Forum, forthcoming); and poetry in such journals as Found Magazine, Friends Journal, The Gettysburg Review, Commonweal and the anthology on the religious lyric Before the Door of God (Yale University Press).  She was for many years co-author with Jessica Barr of the Chaucer chapter for the Year’s Work in English Studies (Oxford), and is currently editing the interdisciplinary volume Vernacular Aesthetics in the Later Middle Ages: Politics, Performativity, and Reception from Literature to Music, to which she is also contributing an essay on lyric aesthetics, manuscript placement and the texts of 1381 (Palgrave’s New Middle Ages series, forthcoming).

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Vocal Gender and the Gendered Soundscape: At the Intersection of Gender Studies and Sound Studies

Gendered Voices widgetEditor’s Note: Welcome to Sounding Out!‘s annual February forum! This month, we’re wondering: what ideas regarding gender and sound do voices call forth? To think through this question, we’ve recruited several great writers who will be covering different aspects of gender and sound. Regular writer Regina Bradley will look at how music is gendered in Shonda Rhimes’ hit show Scandal. A.O. Roberts will discuss synthesized voices and gender. Art Blake will share with us his reflections on how his experience shifting his voice from feminine to masculine as a transgender man intersects with his work on John Cage. Robin James will return to SO! with an analysis of how ideas of what women should sound like have roots in Greek philosophy. Me? I’ll share a personal essay/analysis of what it means to be called a “loud woman.”

Today we start our February forum on gender and sound with Christine Ehrick‘s selections from her forthcoming book Radio and the Gendered Soundscape in Latin America. Below, she introduces us to the idea of the gendered soundscape, which she uses in her analysis on women’s radio speech from the 1930s to the 1950s. She will make you think twice about the voices you hear on the radio, in podcasts, over the phone…

In the meantime, lean in, close your eyes, and let the voices whisk you away.–Liana M. Silva, Managing Editor

Several years ago, while aboard a commercial airline awaiting take off, I heard the expected sound of a voice emerging from the cockpit, transmitted via the plane’s P.A. system. The voice gave passengers the usual greeting and general information about weather conditions, flight time, etc. What was unusual, and caught the otherwise distracted passengers’ attention, was the fact that the voice speaking was female. People looked up from their magazines and devices not because of the “message” but because of the “medium”: a voice that deviated from the standard soundscape of commercial aviation, a field comprised mostly of men.

For this historian, interested in vocal gender and the female voice in particular, the incident was a fascinating demonstration of both the voice as performance of the gendered body, and the fact that the human voice can and often does communicate beyond (and sometimes despite) the words being spoken. In this essay I want to briefly discuss some of the ideas I explore more fully in my forthcoming book, a study of women/gender and golden age radio titled Radio and the Gendered Soundscape in Latin America: Women and Broadcasting in Argentina and Uruguay, 1930-1950 (forthcoming, Cambridge 2015). In this book, I use the stories of five women and one radio station to explore the possibilities and limits for women’s radio speech, and to pose some larger questions about vocal gender and the gendered soundscape. For this post, I present the conceptual framework that I use to understand how gender is constructed through the voice.

"DSC00814" by Flickr user  jordan weaver, CC BY-NC-ND 2.0

“DSC00814” by Flickr user jordan weaver, CC BY-NC-ND 2.0

Gender and sound have both been explored as categories of historical analysis, but largely in isolation from one another. The historiographical impact of gender analysis is almost too obvious to mention; suffice to say that attention to gender has altered the very questions historians ask of the past and the way we understand structures of power and historical change. More recently, historians have begun to incorporate R. Murray Schafer’s concept of the soundscape and what Jonathan Sterne has called “sonic thinking” into their analysis of the past (The Sound Studies Reader, 3). But not enough consideration has been given within the field of history to the ways sound may be gendered and gender sounded.

I bring these three threads together – gender, sound, and history – via the concept of the gendered soundscape. Helmi Järviluoma, Pirkko Moisala and Anni Vilkko introduce the term in their book Gender and Qualitative Methods (2004), which asks readers to contemplate the way gender – and gendered hierarchies – may be projected and/or heard in sound environments. We not only “learn gender through the total sensorium,” as they put it; gender is also represented, contested and reinforced through the aural (85). Thinking historically about gendered soundscapes can help us conceptualize sound as a space where categories of “male” and “female” are constituted within the context of particular events over time, and by extension the ways that power, inequality and agency might be expressed in the sonic realm—in other words, tuning in to sound as a signifier of power. Although many of us have been well-trained to look for gender, I consider what it means to listen for it.

"Untitled" by Flickr user  Observe The Banana, CC BY-NC 2.0

“Untitled” by Flickr user Observe The Banana, CC BY-NC 2.0

The soundscape, of course, is not only gendered; other aspects of social hierarchy, such as race, class and sexuality, are also performed and perceived in the aural realm. Greg Goodale’s analysis in Sonic Persuasion: Reading Sound in the Recorded Age (2011) of “the race of sound,”  which argues that sound constructs rather than simply reiterating race, provides a useful framework for understanding both what we might call the gender of sound and the ways gender and race might intersect in the soundscape (76-105). As we learn to become more “ear-oriented” scholars, in other words, we come to perceive power, oppression, and agency in entirely new ways.

One of the most immediately gendered sound categories is the human voice, a richly historical convergence of human biology, technology and culture. We can and do hear gender in most human vocalizations; linguists seem to agree that, when listening to adult (non-elderly) voices speaking above a whisper “gender determination is usually a simple task” (See, for example, David Puts, Steven Gaulin and Katherine Verdolini in “Dominance and the Evolution of Sexual Dimorphism in Human Voice Pitch” and Michael Jessen in “Speaker Classification in Forensic Phonetics and Acoustics”). When we hear a voice without visual referent, as in the airplane example above or when listening to the radio, we immediately tend to classify the voices as “male” or “female.”

"my vocal cords." by Flickr user Dan Simpson, CC BY-NC 2.0

“my vocal cords.” by Flickr user Dan Simpson, CC BY-NC 2.0

Voice differences have roots in biological sex difference. With the onset of puberty, the larynx is enlarged and vocal folds increase in length and in thickness, resulting in a decrease in frequency (Hz) of vocal fold vibration and thus a lowering of voice pitch. But while bodies classified as biologically female experience about a one-half octave average drop in voice pitch with puberty, biological males tend to experience a full octave average drop in pitch, with the result being that adult male voices tend to operate within a lower frequency range than female voices. However, gendered constructions of the human voice vary widely over time and place.

Biology (body size, hormonal secretions, age, and other physiological factors) is no way destiny when it comes to the human voice. Linguists distinguish between “anatomical voice quality features,” which in essence set the parameters of comfortable pitch range given a person’s vocal anatomy (the range outside of which is difficult to easily maintain one’s speaking voice) and “voice quality settings,” which refers to where someone places their voice within that range (See Monique Adriana Johanna Biemans’ thesis, Gender variation in voice quality.) Bound to some degree by these physiological parameters, humans can and do place their voices in ways that are consistent with the performative aspects of gender, and voice pitch is both highly variable and subject to cultural/historical framing and self-fashioning (For more on this subject, see Anne Karpf, The Human Voice: How this Extraordinary Instrument Reveals Essential Clues About Who We Are, 2006). Thus like other aspects of gender, voice is culturally and historically constructed and performative.

Conceptualizing the voice as a sonic expression of the gendered body requires revisiting both the tendency of feminist scholars to equate “women’s voice” with writing or discourse, and the tendency of some media scholars to refer to voices without immediate visual referent (in film, radio) as “disembodied.” In their Introduction to Embodied Voices: Representing Female Vocality in Western Culture (1997), Leslie C. Dunn and Nancy A. Jones concisely articulate the challenge for scholars interested in the sonic/acoustic dimensions of women’s voices:

Feminists have used the word “voice” to refer to a wide range of aspirations: cultural agency, political enfranchisement, sexual autonomy, and expressive freedom, all of which have been historically denied to women. In this context, “voice” has become a metaphor for textual authority…This metaphor has become so pervasive, so intrinsic to feminist discourse that it makes us too easily forget (or repress) the concrete physical dimensions of the female voice upon which this metaphor was based. (1)

Thinking about voice in terms of vocal gender brings us to the complex relationship between voice and body. The concept of disembodiment conveys the sometimes uncanny effect of hearing (especially female) voices without an immediately discernible source. It also underscores the destabilizing effect of these unseen female voices liberated thus from patriarchy’s specular regime. Yet to refer to voices from an unseen source as “disembodied” is to suggest that the voice is somehow separate from the body, a problematic formulation.

"Untitled" by Flickr user  Luci Correia, CC BY 2.0

“Untitled” by Flickr user Luci Correia, CC BY 2.0

Simply: if the voice is not the body, what is it? Even when it travels over long distances (via telephone or radio, for example) and/or if its source remains out of sight, the body is there, present via the sound vibrations it produces. Stepping away from concepts like disembodiment frees us to explore the nuances of the relationship between the voice and the body, and the presence of gendered bodies in the soundscape, particularly with regard to the vertiginous relationships between bodies and voices that are gendered female.

Gender and history impact how we read the tone, velocity and pitch of the voice, but they also shape parameters of where and when particular voices are invited to speak or expected to remain silent. And here of course we encounter the ways gender hierarchy is expressed and constructed in the acoustic/vocal arena, as well as racial categorization. Kathleen Hall Jamieson puts it succinctly in Eloquence in an Electronic Age: The Transformation of Political Speechmaking (1990): “History has many themes. One of them is that women should be quiet” (67). While by no means absent, women’s voices have remained largely outside of the realm of what Schafer calls “signal”: sounds listened to consciously and that often convey messages and/of authority. Just as other aspects of gender inequality become naturalized, patriarchy tunes our ears to listen to certain voices differently. In these formulations, women’s voices are thus subject to categorization as “noise” or “unwanted sound” (see Mike Goldsmith, Discord: The Story of Noise) and therefore dissonant, disruptive, and potentially dangerous.

The discomfort (or dissonance) with women’s voices, especially women’s voices speaking publicly and/or with authority, carried over into and shaped the history of radio, making early and golden age broadcasting an ideal venue for an historical exploration of gender and voice. What did it mean to hear women’s voices on the radio? How did radio rework the gendered dimensions of public and private space, and by extension the place of the female voice in the public sphere?

The emergence of radio in the early twentieth century was part of a larger revolution in human communication which Walter Ong termed in Orality and Literacy: The Technologizing the Word (1983) a “secondary orality,” an historical moment which reawakened older oral traditions and communal listening in a very different historical and technological context (3). It also reawakened a focus on the human voice, with all of its implications for the gendered soundscape.

"Jane Hoffman, Tobey Weinberg, Ruth Goodman, and Amelia Romano read for a radio broadcast about the Triangle Fire" by Flickr user Kheel Center, CC BY 2.0

“Jane Hoffman, Tobey Weinberg, Ruth Goodman, and Amelia Romano read for a radio broadcast about the Triangle Fire” by Flickr user Kheel Center, CC BY 2.0

In many parts of the world, the rise of radio also coincided with an upsurge in feminist politics and discourses calling for women’s full citizenship and other related matters. As Kate Lacey notes in Feminine Frequencies: Gender, German Radio and the Public Sphere 1923-1945 (1997), “the arrival of radio heralded the modern era of mass communication, while women’s enfranchisement confirmed the onset of mass politics in the twentieth century.” Researching the history of women and radio – and particularly the sometimes hostile reactions to women’s radio voices – led me to appreciate the ways gender is performed and perceived via the voice, and from there into larger questions about the way social hierarchies – of gender, but also of race/ethnicity, class and sexuality – are reproduced and challenged within the sonic realm.

In this way we can better begin to contemplate the historical significance of women’s radio speech in understanding the sonic construction of gender. Depending on content and context, these voices carried the potential to not only challenge taboos on women’s oratory, but to assert the female body into spaces from which it had previously been excluded—like the cockpits (can’t help but note the name here) of commercial airliners.

Featured image: “ateliers claus – 140522 – monophonic – Radio Femmes Fatales” by Flickr user fabonthemoon, CC BY-NC-SA 2.0

Christine Ehrick is an Associate Professor in the Department of History at the University of Louisville. Her second book, Radio and the Gendered Soundscape in Latin America: Women and Broadcasting in Argentina and Uruguay, 1930-1950 will be published by Cambridge University Press in Fall 2015. This book explores women’s presence and especially their voices – on the airwaves in the two leading South American radio markets of Buenos Aires and Montevideo. Her current work looks at comedy, gender and voice, with a focus on mid-twentieth century Argentine comedians Niní Marshall and Tomás Simari.

Thanks to Cambridge UP for allowing me to use some excerpts from the forthcoming book in this essay.

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