Building Horizontal Alliances
For many, the audiobook is a source of pleasure and distraction, a way to get through the To Read Pile while washing dishes or commuting. Audiobooks have a stealthy way of rendering invisible the labor of creating this aural experience: the writer, the narrator, the producer, the technology…here at Sounding Out! we want to render that labor visible and, moreover, think of the sound as a focus of analysis in itself.
Over the next few weeks, we will host several authors who will make all of us think differently about the audiobook selections on our phone, in our car, and in our radios. Last week we listened to a book that listens to Dublin, in a post by Shantam Goyal. Today we have seven narrators telling us the story of an assassination attempt on Bob Marley. What will the audiobook whisper to us that the book cannot speak?
—Managing Editor Liana Silva
Reviews of A Brief History of Seven Killings, Marlon James’ 686-page rendering of the echoes of an assassination attempt on Bob Marley, almost invariably invoke the concept of polyphony to name its adroit use of multiple narrators. In The New York Times, Zachary Lazar maintained that the “polyphony and scope” of the 2014 novel made it much more than a saga of drug and gang violence stretching from 1970s Kingston to 1990s New York. And the Booker Prize, which James was the first Jamaican to win, similarly praised it as a “rich, polyphonic study,” with chief judge Michael Wood calling attention to the impressive “range of voices and registers, running from the patois of the street posse to The Book of Revelation.” It was thus not only the sheer number of voices in a preliminary three-page “Cast of Characters” that critics so unanimously admired but also the variety and nuance evident within them. Norwegian publisher Mime Books even took these polyphonic features a step further by hiring not one but twelve translators in a casting process that auditioned prominent novelists, playwrights, and performers.
Cover of the book, under fair use
James recalls realizing early on that this novel would be one “driven only by voice” (687), which might make such enthusiastic responses to its plurality of perspectives seem unsurprising. But what happens when such polyphony leaves the page behind and actual material voices drive its delivery? If the audiobook is a format of the novel (and here I follow Jonathan Sterne’s definition of format in MP3: The Meaning of a Format as “a whole range of decisions that affect the look, feel, experience, and workings of a medium” [7]), what lessons can listeners learn that print cannot provide? As I argue, the 26-hour-long audiobook version of A Brief History, which Highbridge Audio produced with seven actors (Robertson Dean, Cherise Boothe, Dwight Bacquie, Ryan Anderson, Johnathan McClain, Robert Younis, Thom Rivera), allows us to engage with multivocality rather than polyphony, which is to say the multiple vocal performances of a single individual rather than the presence of many narrators within a print work. And just as this novel’s polyphonic structure destabilizes any attempt at a definitive account of the events it portrays, the multifaceted performances of its audio format work to untrain ears that have been conditioned to hear necessary ties between voices and bodies.
Of course, this effect is not one that most listeners consciously seek, as reviews of the audiobook articulating various reasons for turning to this format as well as diverging responses to it readily attest. Gayle, on Audible, began with the print version: “but as soon as I got to the first chapter that was written in Jamaican patois I knew that I was not able to do that in my head and I was going to miss a lot.” Sound here conveys sense more swiftly than the page, the ear apparently better suited than the eye to encounter difference. (Woodsy, another reviewer, even felt emboldened to ventriloquize in text that sonically distinctive speech: “I found that listening to the Audible version was helpful. Now all me need do is stop thinking in Jamaican.”) Yet it was Andre who offered by far the most memorable characterization of the audiobook and its affordances. As he explained, in James’ novel “the language is a thick, tropical forest of words. Audiobook is the machete that slices through this forest of words so I can enjoy the treasures inside.” The violence of this metaphor matches that of the novel’s most disturbing scenes, yet what is most striking is the way it reiterates once more how reviewers found it easier to access the work aurally rather than visually.
“Studio Microphone” by Richard Feliciano, CC BY-NC-ND 2.0
These reviews, and other similarly favorable appraisals, rarely consider the audiobook on its own terms, insisting instead on comparisons with the text. Negative ones, however, often note distinctively sonic features, with some reviewers echoing one of the Booker judges—who reportedly consulted a Jamaican poet about the accuracy of James’ ear for dialogue—by questioning the veracity of the Jamaican accents in a novel that also features American, Colombian, and Cuban ones. Tending to readily identify themselves as Jamaican, these writers and listeners rarely acknowledge that at least some of the actors were born on the island when asserting that the accents are off. In any case, such efforts to link sound and authenticity, as Liana Silva has argued with respect to the audiobook, wrongly suggest that those who belong to a group must conform to a single sound. James, too, distrusts discourses of the authentic, as characters repeatedly cast suspicion and scorn on anyone uttering the phrase “real Jamaica.”
If the polyphony in James’ novel prevents any one perspective from becoming either representative or definitive, the audiobook pushes this process even further by demonstrating how a single performer’s voice can possess such range that it seems to contain multiple ones. Each performer is responsible for all the voices within the sections narrated by their primary characters, which means that the same character can occasionally be voiced by different actors. In one section, a performer does the voices of a tough-talking Chicago-born hitman and the jittery Colombians he speaks with in Miami; in others, that same performer is both a white Rolling Stone journalist from Minnesota who’s attuned to racial difference and the black Jamaicans he converses with in Kingston. Continuity or strict one-to-one correspondences between performer and character ultimately matter less than the displays of vocal difference that allow the audiobook to contest essentialized notions of voice.
As a result, the audiobook articulates just how constructed vocal divisions based on race, gender, and class are by having its performers constantly cross them. It amplifies the very arbitrariness of such divisions and thereby reveals how, if the page is the space of polyphony, then what the audiobook stages is multivocality. Although they might seem like synonyms, these two terms can actually help us appreciate crucial differences and, in doing so, highlight the specificity of the audio format. On the one hand, –phony or phōnē, as Shane Butler reminds us in The Ancient Phonograph, ambiguously refers to both voice and the human capacity for speech (36), whereas –vocality centers the voice. On the other, the shift from the Greek poly- to the Latin multi- signals a contrast in what gets counted: while polyphony names the quantity of perspectives contributing to a narrative (when introducing it in Problems of Dostoevsky’s Poetics, Mikhail Bakhtin emphasized that polyphony consisted of “a plurality of independent and unmerged voices and consciousnesses” [6]), multivocality instead specifies how the number of voices can exceed the number of performers. In this way, the concept of multivocality outlined here with respect to the audiobook resonates with its use in another context by Katherine Meizel, who mobilizes it with reference to singing and the borders of identity. In both cases, voice names a multiplicity of practices rather than an immutable or inevitable expression, which in turn aligns with Nina Sun Eidsheim’s argument in The Race of Sound about the voice being not singular but collective and not innate but cultural (9).
“Last Exit (Recording Studio)” by Flickr user Drew Ressler, CC BY-NC-ND 2.0
We can therefore say that where print-based polyphony works on the eye by placing various perspectives on a page without necessarily challenging visual perceptions of difference, multivocality in the audiobook can retrain an ear’s culturally ingrained ideas about voice. James himself has experience with these seemingly inescapable meanings assigned to vocal sounds. In a moving essay for The New York Times Magazine, he recounts how, even at the age of 28, “I was so convinced that my voice outed me as a fag that I had stopped speaking to people I didn’t know.” That was already long after high school, when, as he remembered in a New Yorker profile, he had begun “tape-recording his efforts to sound masculine, repeating words like ‘bredren’ and ‘boss.’” He was well aware of the links that listeners created between voice and identity and that could, as he suggests, prove risky in a place with overt homophobia like Jamaica. Writing, however, offered him a space to take on any voice and, at the same time, not be concerned with the sound of his own.
Yet if the page allowed James to effortlessly shift among narrative voices, the audiobook format exhibits voices that ostensibly shift without any effort. Perhaps the most compelling example emerges in the work of Cherise Boothe, whose performance of the novel’s sole female primary character presents the voices of other figures as well. Toward the end of the novel, this character, Dorcas Palmer, is a caretaker for a much older and wealthier white man with amnesia in New York. Boothe not only captures the changes as Palmer often eliminates her Jamaican accent and occasionally lets it loose but also registers the man’s moments of lucidity and confusion. Even if, as listeners, we understand that Boothe is the voice behind both of these characters, the two vocal performances are so distinct that they effectively erode the basis for any beliefs about how a certain body should sound.
Adopting different voices is certainly not unique to the audiobook, but it does provide one of the few forms of extended exposure to this practice. Yet it is worth noting that A Brief History markedly differs from the model of a more extensive cast like the one comprised of 166 voices that recorded George Saunders’ Lincoln in the Bardo. By assigning a performer to every character, such productions ultimately emphasize vocal uniqueness in roughly the same way that Adriana Cavarero conceives it, namely as an index of individuality. But there the voice remains something singular or somehow essential, for there is no opportunity to perform the plurality that appears across A Brief History. At the same time, the use of seven actors also offers a contrast with the opposite extreme: a single performer responsible for all the roles, which demonstrates multivocality but does so on such a small scale that it feels exceptional instead of ordinary. The middle ground, which is to say the model found in A Brief History, allows us to hear multiple instances of how the voice is entrained rather than essential, possibility rather than inevitability.
Screenshot from Youtube video “Marlon James: A Brief History of Seven Killings” by Chicago Humanities Festival
When briefly addressing audiobooks in an interview, James remarked that this format possesses a distinct advantage: “even something that is not necessarily plain can be translated because of tone and symbol and voice.” In other words, a voice can register its changing surroundings; conveying these subtle transformations on the page, however, is often far more difficult. This shortcoming is one that Edward Kamau Brathwaithe once memorably described when explaining why he insisted on using a tape recorder in a lecture on language in the Caribbean: “I want you to get the sound of it, rather than the sight of it.” The idiomatic familiarity of the first half, which clashes so sharply with the awkwardness of the second, suggests that the multivocality of an audiobook can open ears by accentuating how the voice is not fixed but in constant formation.
—
Featured Image: “Audiobook” by Flickr user ActuaLitte, CC-BY-SA-2.0
—
Sam Carter is a PhD Candidate in Romance Studies at Cornell University. His work on literature and sound in the Southern Cone has appeared in Latin American Textualities: History, Materiality, and Digital Media and is forthcoming in the Revista Hispánica Moderna.
—
REWIND! . . .If you liked this post, you may also dig:
SO! Reads: Jonathan Sterne’s MP3: The Meaning of a Format–Aaron Trammell
Radio de Acción: Violent Circuits, Contentious Voices: Caribbean Radio Histories–Alejandra Bronfman
“Scenes of Subjection: Women’s Voices Narrating Black Death“–Julie Beth Napolin
The Data Prevention Manifesto by the Plumbing Birds
The privacy discourse sputtered out of steam. This has lead to the current stalemate: we know we’re observed, traced and tracked, but pretend it’s not happening or nothing to fret about. The question is not when the repressed will return but how? Hackers, have been proclaiming that privacy has been dead for decades, that everything can and will be captured, stored and analyzed. And they were right. What’s to be done?
What’s the best way to protect one’s self if not prevent to transmit data in the first place? Effectual hindrance of data coming into being. How to convene a collective dimension of “social networking” without being aggregated in huge data silos extraneous to us, yet profiting on us? How can we reclaim autonomy in our everyday life, knowing that there are all these sensors, bots and algorithms are still active? How can these technologies ever be decommissioned? Are we perhaps waiting for a Great Showdown, a WorldWar, a millennial cyber attack that brings down the entire infrastructure, a bad solar flare or an electronic magnetic pulse knocks out the power grid and erase all hard drives? Or are we about to fall asleep and be mumbed forever, having accepted that everything we do, think and desire, can and will stored, and can be used against us?
We need to de-codify contestation in order to multiply the lines of flight outside of calculated settings. We need to ask the hard questions, too. Do Adblockers, filters, firewalls, close-reading of terms & conditions and online protests of the collection and reselling of private data merely mitigate the problems that are at stake. Or, and perhaps more to the point, what logic does data prevention participate in? Is it, effectively, the same logic it aims to cloak and hide from? Why do we think life can be informationalized? What desire feeds the notion that big data can be transformed into a knowable, manipulated, gamed, anticipated, preempted, capitalized and controlled life? Are we hedging and feeding Unicorns or Frankensteins?
We’re not talking about the weather. Let’s move from protection to the design of a serum. Do not feed the platforms. We’re proposing creative sabotage, concrete forms of prevention that undermine the ‘big data’ regime on all levels, from the molar to the molacular. Let’s take concrete steps towards an overall data reduction. We will no longer feed the data-hungry Minority Report machines that are programmed to identify emerging erratic behavior. Prevention sounds innocent, but make no mistake, it is not. In many cases prevention itself is already seen as a crime. Do we only talk about preventing events from happening, or are we also generating new scenarios? Data prevention is a direct response to top-down smart city technologies. We aim to uphold the preventive-strike (https://en.wikipedia.org/wiki/Preventive_war).
Data prevention is part of a longer history, from native Indian Americans being against having pictures of themselves taken as they will have their soul stolen to punks in the streets of London refusing to have pictures of them taken, back in the ’70s.
Ted Hughes once spoke of the grin hat was trying out faces. Well, that is real. In our case it is fear attempting to become integral. Fear is trying out all human capabilities. Fear can trick us into living a nudged and predictable life. This has come to pass as generation after generation corrupt, spineless, greedy people have been in the drivers seat. We cannot call it leadership. These people, let’s say Bilderberg, Fortune 500 and MBA globally have facilitated anything ‘easy’, outsourcing anything ‘hard’ to places that could be exploited. So now there is no more place to exploit. Hence the fight for the internal space, the very notion of what it means to be human. If people can not be exploited and enslaved but would wake up already the shame some would feel of having been deceived for so long in what it means to be living, hmm hara kiri would be their only option. Most of them cannot wake up as there is no longer a self to wake up to. They are zombies. No it is not a coincidence that we have them on our tv. The writers feel they are real. I, too, see them every day. They have been among us for quite some time. I just never thought there would be so many. And we so few.
Before we launch our campaign and gather the many ideas how to design products and services that do not gather data in the first place, it is important to say farewell to the premise that data is the oil of the 21st century. Not only is it questionable that data can and will be financialized, as if this were an inevitable next step that is programmed deep inside the data itself. We should also question the ‘mining’ aspect of the metaphor itself, as if digging up resources is not a devastating environment crime that ruins our planet, from tar sand mines to coal pits and digging for cobalt. Mining comes with a prize. We want to disassociate ourselves from the dark side of financialization of data. Mind the metaphors you use.
Along the same lines we need to get rid of the idea that data traces are things that we ‘leave behind’ in some careless way. It not only legitimates the drag net, but it diverts attention from the rather aggressive techniques that inspect our browsers, networks, and devices. We therefore need to reshape the possibilities of data production. This also means we need to stop drawing parallels between computation machines and the human brain, between data and grey matter.
If it is true that the machine only works when all the relevant people are convinced, we need to tell other tales. Convictions are not innocent; they are about re-making worlds. You invest in it.
Let’s stop celebrating the invisible, de-activation, retreat. Let’s quit the visualization of data centers, data points, data pattern, data collection and recognition algorithms. We’re tired of being smeared with how Big Data might smell, feel, look or sound. We do no longer want to play into the game or change its rules.
As Heidegger wrote somewhere, Hebel built the Almanic. When his contemporaries wrote the first novels and poetry of old, he invented this tacky genre of riddles for Tuesday, and a motto for April. And the weather? Well, the weather. In his short text on Hebel, Heidegger writes in 1957: “We are roaming through a world that lacks a companion (friend of your home, huisvriend). Someone who understands and appreciates this technical global frame and the world as home for authentic living both equally strong and loving. We lack such a companion capable of accompanying the predictability and the technicality of nature to the open secret of a renewed experiential naturalness of nature. We lack that companion indeed. But we sense his arrival.”
Data prevention is not a strike, it is only perceived as sabotage by the apparatus needing to be fed by data. We do not believe in safe ways to deal with ‘big data’ that have been collected to monitor, and control, populations. What we prevent here is a conditioned, ultimately boring life that limits itself. Let’s get rid of the guilt to do the forbidden, and then feel the heavy presence of Big Brother, the all-seeing God that will remember every tiny move or bad thought. Let see it as consensual sex without consequences: data prevention creates space for pleasure and possibilities, it is not done to save precious space on our hard disks. Being in the space for possibility is breaking free from the dual pole of production (of data) and paranoia (for the same dynamic).
Let us err. Collectively.
We need to materially engage with the enigmatic, the flawed, the partial, the impure, the surprise, the transgressive, the black swan?
These days prevention is an offensive strategy that questions hidden power relations. It’s not just passive hiding but taking action. In WWII the Germans – in an attempt to confuse the Allied pilots – covered large areas with nets or painted wooden structures. One night one single RAF plane flew over the ‘village’ and dropped one wooden bomb. Let’s prevent this political tech design initiative from ending up in the offline Romanticism section. All actions, gestures, thoughts and movement can and will be captured and caught in the data trap. This can make us depressed, but this fate can also be turned upside down. There was and always will be an abundance of data. Let’s break free from the prospect to lock ourselves up in voluntary monasteries and other tribe-like inward looking social structures. There is no need to save data, let alone recycle them.
Data prevention makes a fresh start and leaves behind the tired discourse. The idea is no longer merely to filter, install blockers and build walls, protecting ultimately instable and open architectures. We create new design principles. Data prevention goes in the offensive. We’re tired having to protect ourselves. Join in this new design movement! Make people aware of what happens, and switch it off.
Engineers are taking us to real-time, thinking that it is an empty space. But we live there in dreamtime. We were ever caught by surprise in the plains. The rain dance went limp. Authorities caught us fishing, labelled aboriginals and slaughtered us filled our minds with cluttering noise and meaningless chatter chatter chatter. Counting on this we would lose the open line. This time this time we occupy that space with our tools and dreams as we live and we eat your tools and ‘logic’.
We, the Platform Plumbers, want you to tell us about your favorite things. Describe them any way you want. We record the richness of your emotions and feelings for your favourite things. We are getting used to doing with less. After all the sensors just measure light, motion, temperature, magnetic fields, gravity, humidity, moisture, vibration, pressure, electrical fields, sound, stretch, glucose level, oxygen level, or osmolality, anything else? Probably a few things but they you can do much better. Don’t you forget that. Practice. Start now and join us in shaping the Dionysian design genre.
Do not be afraid: we will work with you and your structures. We do need to appreciate the ethos of bureaucracy. All your assets, as you call them, belong to us to none no one. You my friend who is evil keep yourself evil still, the four horsemen and the jumper are hurrying down.
So it is up to us to make things find the hard road again. This is not a mass movement. It can only be done with those who are on the path already. If you are, read on. If you are not, don’t feel bad, there are plenty things left to do and who knows you may break through one day.
We will see you when you see us. You’ll see us when we see you.
The Platform Plumbers
(respect for Dowse http://dowse.eu and Fairsky http://fairsky.org)
—
Platform of the Plumbing Bird
Platform Plumbers
we know what hides behind walls
and how to drill all the necessary holes
for good and bad
to fix, to change and maintain the pipes
to flood, disrupt, deny the waters.
Responsibility is not control
Awareness is a mercyfull weapon for the wise.
Is better to be aware today (brothers and sisters)
and awake at night as we must
standing for responsible data pregnancy,
and fair data under a fairer sky
Plato holds data (doxa) accountable of confusion and all wrong opinions
and Episteme he calls the field of the wise, that knows how to mark the land.
We don’t need faith into some theoretical dogma
We stay on the side of the platform
-on wich opinions falls as droplets-
and we sum up -upon us- the ability to collet these waters
knowing what to share, to store, to let go.
Because we are willing to use the source wisely
in the time of the drought
for humans, animals and woods alike
Because we share the point of view
of the whole ecosystemical bunch
Citizens!
Hold up to this notion of belonging
hold up to your refined data politeness
over their agendas of hidden data policies
and know what you can then well teach
to hold on before what you can only preach well
They say: money
money -without us- has no economical trust
we can better put trust into money that we bake ourselve up
and get on the path uphill
to “other ideas” that are good. Better.
Virtualised economies
fueled up by remote notions of debt
are obsolete by design,
and going to be worthless
Citizens, conspire to unfullfill the one way exploitation
to grow ecosystems of polite automatic conversations between pairs
instead of feeding motorised pushers of unwanted sleeping pills and snake oil
and allow these drops to be clean water for all of the living souls on this plain
while we learn, and sleep and love, outside,
the un-attended trap of tracked down, data-silos stored,
overvalued, obviousness works against us
WE KNOW
we have no agency on the data, and we should
and WE KNOW
and the data is not the truth but her shadow, we know
to be used at will by self hypnotised puppetteers
to create fictions that does not compile into histories;
advertising for unwanted goods;
bed time stories for the lust of self loving politicians;
serving the one ideals of “the one percent”
We should have agency on data
because every shadow is a shadow of a body
hit by the light under the sun
we shall be close to these droplets and their sources
and the melting ice in spring
and say no thanks when we must
and please no when we feel is our right
We shall meet again (brothers and sisters)
on the verges of this gorgeous green land
once a desertified mud-bowl
each of us able to speek the language of choice
to amuse the friends and make the childrens laugh
ad we will be called the platform plumbers
the designers of the garden’s grid
the layers of the pipes, of filters, of the recycling ponds
the choosers of the right seeds to keep
the letter-go of wild grasses and bees
-because no design holds the whole-
we will be remembered as the observers of the waves
the happy carvers of algorithmic stones
that needed to grow into no pyramidal graves
Let the policies of the politeness-poets speek tonight
in, above and below the grid
For many, the audiobook is a source of pleasure and distraction, a way to get through the To Read Pile while washing dishes or commuting. Audiobooks have a stealthy way of rendering invisible the labor of creating this aural experience: the writer, the narrator, the producer, the technology…here at Sounding Out! we want to render that labor visible and, moreover, think of the sound as a focus of analysis in itself.
Over the next few weeks, we will host several authors who will make all of us think differently about the audiobook selections on our phone, in our car, and in our radios. Today we start things off with a close listen of the 1982 audiobook edition of James Joyce’s Ulysses. Watch out for the hoooooooooooooonk of the SO! train pulling into the station!
—Managing Editor Liana Silva
To think about James Joyce’s Ulysses is to think about the first instant when it truly seized your ears. Accordingly, my Ulysses begins in its final episode, “Penelope”: Molly Bloom is lying down or sitting up next to a passed-out Leopold Bloom when she hears the “frseeeeeeeefronnnng train somewhere whistling.” Her train does not go chug, choo, or chuff, but it rhymes with her “Loves old sweeeetsonnnng” (1669) with an infectious insouciance for the codes of language. Let us call this the Ulysses of 1922 (though the definitive edition of James Joyce’s book whose page numbers are cited here was produced in 1984 by Hans Walter Gabler).
The Ulysses of 1922 is what Jacques Derrida called gramophonic. It plays back to us something recorded without filtering out the noise and is to be heard more than it is to be read. We listen to the book, but we are second-in-line. The first listener is the book itself, which listens to Dublin and records everything with an odd sonic democracy, discriminating little amid its recording of all sounds vivid or vapid, giving equal importance to cats, carts, bells, machines, laughter, coughs, and language. The book saunters about the city, listening and recording, and we listen to the book like we would to a scratchy, static-filled recording of a concert the morning-after. It is a reminder of something Michel Serres once said in The Five Senses: “Meaning trails this long comet tail behind it. A certain kind of æsthetics… take as their object this brilliant trail” (120). Ulysses’ elusive modern city glows in this comet tail of noise and background static more than it pivots around conventionally meaningful language content. Eventually, industrial and technological modernity catches up with artistic modernism and in 1924, Joyce reads and records parts of the “Aeolus” episode of Ulysses, and later in 1929 he records a section of Finnegans Wake. Many years after, in 1982 – the centenary year of Joyce’s birth – Ulysses comes home to Dublin and is recorded in full by Irish national radio.
Ulysses 1982 broadcast CD cover, under fair use
The 1982 Ulysses Broadcast was an uninterrupted twenty-nine-and-a-half-hour reading of the entire unabridged text on Ireland’s RTÉ Radio on 16th June – Bloomsday – produced by Micheál Ó hAodha. Among this and the two film versions, one from 1967 and the other from 2003, and other recordings such as the ones by LibriVox volunteers and a more recent one by BBC Radio 4, the 1982 Ulysses Broadcast was the first complete recording of the text. Director William Styles called upon voice actors from the Radio Éireann Players to dramatize and act Ulysses out.
My Ulysses of 1982 seizes me differently from the book. From the first seconds of the 1982 Broadcast, I reacted to Buck Mulligan stepping down the stairs inside the Martello Tower with surprise, because the reading is somewhat copiously accompanied; the sounds of loud waves outside of the walls of the seaside tower were part of the soundscape I was thrown into:
Immersion was of the essence. Not that the Ulysses of 1922 is by any means a silent text, but this accompaniment was a simultaneous roar. Sounds in the written text take up space, and as these sounds are being “played” in the book, there is a length of text where nothing else is happening. Think, for instance, of the machinery in the “Aeolus” episode: “Almost human the way it sllt to call attention” (251). As the “sllt” is recorded by the book, it is not over or behind any other sound or voice. It takes up its own space, unlike in the Broadcast
The layering of Buck Mulligan’s voice over the sounds of the sea becomes possible in the move from the spatial-visual of the page to the temporal-aural of a recording. However, listening to the Broadcast prompts me to ask: Is the sonic democracy of recording the soundscape still there?
Most critical work on the audiobook focuses on readerly reception and pleasure, almost indicating that we can hear the Ulysses of 1922 but we must read the Broadcast of 1982; the book provides for more direct sensory engagement while with the Broadcast, we must focus on analyzing the mechanics of our reception. We also get terms like Reinhart Meyer-Kalkus’ “hear-reading” (179) or Matthew Rubery’s “ear contact” (72) which are concerned with the link between the playback of the recorded text and the reading ear. We hear-read when we listen to the voice in our heads recite aloud to us what we are reading, and we establish ear contact, much like eye contact, when we find our ears bound to voices instead of people. Both these concepts are concerned with reception. If we steer clear of our listening of the Broadcast and turn the focus to the Broadcast’s listening of Ulysses, what we find is a rich sonic world, but it is one which takes us away from the linguistic play of the text.
For instance, the book gives cues for the ambient sounds of Dublin clamor surrounding any voice which might be speaking at that moment. “Stream of life” (327) signals in the Broadcast the coming alive of the city soundscape. What is described as a “sudden screech of laughter” (255) in the book is layered upon loud laughter in the Broadcast, as is “a loud cough” (281) upon a loud cough, and a telephone which “whirred” (283) upon the sound of an actual ringing telephone. Later, in the “Circe” episode, a mention of whistling (1169) is also whistled out.
Trams, the clatter of plates and glasses, desks being rapped, coins and bells ringing and jingling, cannon-firing, all these sounds are played as accompaniments again and again as their descriptions are being voiced in the Broadcast. Like in bedtime storytelling, says Brigette Ouvry-Vial, sound effects as uncomplicated accompaniments are never in conflict with the voiced text. Think of pictures and illustrations alongside words in children’s literature (185). The background sound effects of the broadcast add nothing to the sonic democracy of the book even if they do not detract from it.
The Ulysses of 1922 is also rife with non-lexical, unpronounceable sounds, like the one’s Bloom’s cat makes. The many different cat sounds, for example “Mkgnao!” and “Mrkgnao!” and “Mrkrgnao!” (107-8), are not voiced at all in the broadcast, and are instead replaced by the mimicked sounds of a cat meowing, almost exactly the same each time:
“Miaow!” (133) and “Prr” (107), which are Bloom’s responses to his cat, are voiced by him. When the “door of Ruttledge’s office whispered: ee: cree” (243), there is no voicing – only the sound of a creaking door. Yet, when we are in Bloom’s thoughts, like when he remembers a glorious gust of wind which blew up Molly’s skirt, he voices the gust of wind in the Broadcast going “Brrfoo!” (329), pronouncing the non-lexical word with a close-approximation. Would not the non-lexical sounds in his head suggest that he is thinking in sound rather than in language, much like many of us who can hear sounds in our heads? Often but not always, environmental sounds are retained as actual sounds while the sounds in Bloom’s head are sublimated into pronounceable, phonetic language. But mostly there is an insistence on adding sound effects wherever possible.
“JAMES JOYCE [ST. STEPHEN’S GREEN] REF-1085622” by Flickr user William Murphy, CC BY-SA 2.0
Whether the book describes the sound or sounds it with a non-lexical string of words, the Broadcast attaches its effects. If we look at the book as a recorder, its movements are staggeringly complex as it moves in and out of multiple spaces. When it is in Bloom’s head, the environment is muted, and when it is inside a carriage, unless it is poked out an open window, it does not record the street. Ssave for a few instances, the Broadcast’s insistence on effects attests to its rich production, but not to its vitality. It therefore stands as an accompaniment to the book, not as a text in its own right given its compositional inconsistencies. So, the several variations on Bloom’s flatulence with “Rrrrrr” (625), “Fff. Oo. Rrpr,” and “Pprrpffrrppfff” are all erased and instead fart sounds are recorded.
On the same page, when Bloom tries to mask his own sounds of bodily release under the din of the passing tram, the “Krandlkrakran” (629) is both voiced by Bloom and recorded as the sound of a noisily ringing tram in the background. But only an actual train whistles in “Penelope,” with no voice in the Broadcast attempting to say “frseeeeeeeefronnnng” (1669).
For Charles Bernstein, the sound of a work of literature, much like the shape of poetry on the page, might be an element which is “extralexical but… not extrasemantic” (5). It is different from the written word but it is not a meaningless ornament. For the Broadcast, however, it might as well be the case that sound is made irrelevant to meaning. Or, we can argue that the meaning being made is in the realm of performance studies and not literature. The pure temporality of the Broadcast helps. We can stop reading the book to look, but we cannot stop the Broadcast and still listen. Moreover, when the Broadcast records, it is listening to the book’s listening of Dublin, removed by another degree from the soundscape of Dublin.
The Broadcast is not however without value. Bernstein echoes Serres when he aggrandizes the “sheer noise of language” (22) which must take precedence over the impulse to decode everything. The Broadcast answers this need to not immediately rationalize and sublimate in analysis everything that is heard, but to rather hear without listening. Cue the poet Robert Carleton Brown who once said that writing since the very beginning has been “bottled up” inside of books (23). And in 1982, the stopper on Joyce’s spuming prose was popped.
—
Featured Image: “telemachus: the tower, 8 a.m., theology, white/gold, heir, narrative (young)” by Flickr user brad lindert, CC-BY-2.0
—
Shantam Goyal studies English Literature at the State University of New York at Buffalo for his PhD. He completed his M.Phil in 2018 from the University of Delhi with a dissertation titled “Listen Ulysses: Joyce and Sound.” He hopes to continue this thread for his doctoral research on Finnegans Wake and mishearing. Besides Joyce Studies and Sound Studies, he works on Poetics and Jazz Studies, and is also attempting to translate parts of Ulysses into Hindi as a personal project. His reviews, articles, and creative work have appeared in The Print, The Hindu Business Line, Vayavya, ColdNoon, Daath Voyage, and Café Dissensus among other publications. He prefers that any appellations for him such as academic, poet, or person be prefaced with “Delhi-based.”
—
REWIND! . . .If you liked this post, you may also dig:
This Is How You Listen: Reading Critically Junot Diaz’s Audiobook-Liana Silva
“‘HOW YOU SOUND??’: The Poet’s Voice, Aura, and the Challenge of Listening to Poetry”-John Hyland
“This Is Not A Sound”: The Treachery Of Sound in Comic Books-Osvaldo Oyola
SO! Amplifies. . .a highly-curated, rolling mini-post series by which we editors hip you to cultural makers and organizations doing work we really really dig. You’re welcome!Marginalized Sound is an online radio station that will launch in late 2020. The mission of the station is to provide a 24/7 platform for underrepresented sound artists to broadcast their work. Marginalized Sound will host music hours with varying genres, poetry readings, live event broadcasts, and special programs such as “Mental Health and the Artistic Process” (see audio sample below).
The station plans to interview coding musicians, poets, singer/songwriters, and composers from across the globe, as well as commission new works with pending grants. Sound art here is defined quite broadly and the station is very excited to uncover what this means to different people. For now, the breadth of work to be played includes sound plays from the 60s as well as contemporary, Congolese rap (see sample below).
Marginalized Sound will indulge a space outside of whiteness. By using the internet to broadcast to the globe, the station endeavors to reclaim space for underrepresented folk. J Diaz, founder, states, “What I’ve never understood is that diversity is a choice and as a society we continue to choose whiteness.” It is because of this that Marginalized Sound will unapologetically and enthusiastically support underrepresented people only (interested collaborators please click here for the form).
In the coming years, J Diaz hopes to turn this into a full-time job instead of just a hobby. He sees potential for the station to provide paid internships in audio and marketing, collaborations with local and international organizations or festivals, and collaborations with university courses.
The online station is raising funds to pay for initial filing fees to become a non-profit business. Please donate here: https://www.gofundme.com/f/ean89c-becoming-a-nonprofit. Other ways to help are to like the facebook page (www.facebook.com/marginalizedsound) and share it with three friends.
—
Featured image: logo for Marginalized Sounds
—
J Diaz is a Sound Artist currently based in Philadelphia, PA. He designs sound for a variety of mediums—including theatre, dance, and the concert stage. Over the past few years, J has collaborated on numerous projects with theatre and dance companies located across the continental United States and has even worked internationally. J holds a Bachelor of Musical Arts in piano from DePauw University (’13). He studied piano with Dr Phang and composition with Veronica Pejril and Dr Perkins. He holds an MFA in electroacoustic composition from the Vermont College of Fine Arts (’17) where he studied with Dr Mallia, Dr Early, and Dr Holland. In fall of 2018, J completed an MA in composition with distinction at The University of Sheffield under the supervision of Dr Ker.
—
REWIND!…If you liked this post, you may also dig:
SO! Amplifies: Die Jim Crow Record Label
Deep Listening as Philogynoir: Playlists, Black Girl Idiom, and Love–Shakira Holt
Last year Swedish magazine 10TAL published an essay of mine about data mining, the body, and self-knowledge. Now, the English translation has been published too! Read the opening below or click through to the whole text: My body, my traitor
We’ve come a long way, baby. From »On the internet nobody knows you’re a dog«, to »On the internet everybody knows I’m a top dog«, to »On the internet we’re all Pavlov’s dogs«. Or: from the homepage, to the social media identity, to the algorithmic profile. From the nerd, to the networked self, to the passive data goldmine (via the influencer).
This evolution can be read as a story of increasing corporality, as counterintuitive as that may seem. Usually, the story is told as if the world and its inhabitants are on their way to shedding all bodily weight, with the end-point on the horizon being a purely computerized humankind, all Mind and no Matter. But the inextricable entanglement of »online« and »offline«, »virtual« and »real«, primarily means that technology is all the time effecting the body (and thus, via the body, the soul). Like Pavlov’s dog, the post-digital condition is no »cloud« in which everything evaporates (and, as we know, what is called the cloud is a very material infrastructure that is using up as much energy as a small country, relying on cables that land on contested shores, demanding ever more precious metals to be mined from unstable regions). Rather, our bodies and the data that can be mined from them, function as the pathways to understanding, predicting and thus controlling or manipulating the world, which in the same gesture means understanding, predicting and thus controlling or manipulating the body, the very body that was mined in the first place.
In a catch-22 situation, you’re always made an accomplice to your own submission.
Continue reading over at 10TAL: My body, my traitor
Authors: Gabriele Ferri, Inte Gloerich
“The Butler Timeline (BT) is a parallel universe where renowned speculative fiction author Octavia E. Butler engaged in a critical dialogue with researchers in human-computer interaction, shaping the genre of design fiction differently from how it unfolded in our timeline. Here we present a meta-speculation, imagining what could have been different if Butler, a prominent African American writer and intellectual, played a key role in establishing speculative design research. We do not want to create a temporal paradox but, if we had a transdimensional portal, we could simply observe how speculative research came to be in the BT. Hopefully, this could suggest another way of doing design fiction in our own reality, with a different ideology and purpose. That is why we volunteer for this interdimensional travel.”
Interactions XXVII.1 (January – February 2020)
Thank you to Heather Staines from MIT’s Knowledge Futures Group for initiating this discussion in response to an invitation to participate in an open peer review process of the OA Main 2019 dataset and its documentation on the SCHOLCOMM list (the invitation was also sent to GOAL and the Radical Open Access List) and for permission to post her e-mails on Sustaining the Knowledge Commons.
Original e-mail (Heather Morrison to SCHOLCOMM, Jan. 7, 2020):
greetings,
** January 15 suggested deadline **
This is a reminder that open peer review is being sought for the Sustaining the Knowledge Common’s project OA main 2019 dataset and its documentation. For those who may not have time for a thorough peer review, a set of 6 questions is provided and responses to any of the questions would be welcome. This is an opportunity to participate in an experimental approach to two innovations in scholarly communication: a particular approach to open peer review, and peer review of a dataset and its documentation. The latter is considered important to encourage and reward researchers for data sharing.
Although full open peer review is the default, if anyone would like to remain anonymous this should be reasonably easy to accommodate by having a friend or colleague forward your comments with an indication of their anonymity.
January 15 is the deadline but if anyone interested would like to participate and needs more time, just let me know. Thank you to those who have already provided comments.
Details and materials can be found here:
best,
Dr. Heather Morrison
Associate Professor, School of Information Studies, University of Ottawa
Professeur Agrégé, École des Sciences de l’Information, Université d’Ottawa
Principal Investigator, Sustaining the Knowledge Commons, a SSHRC Insight Project
sustainingknowledgecommons.org
Heather.Morrison at uottawa.ca
https://uniweb.uottawa.ca/?lang=en#/members/706
[On research sabbatical July 1, 2019 – June 30, 2020]
Heather Staines, first response, Jan. 8, 2020:
Hi Heather:
I took a look at your open peer review survey. Very interesting!
I did a blog post during peer review week on collaborative community review. I thought you might find it interesting: https://thecommons.pubpub.org/pub/ek9zpak0/branch/1?access=fsivw788
[image omitted]
Collaborative Community Review on PubPub · The Knowledge Futures Commonplace
thecommons.pubpub.org
I interviewed the authors of three MIT Press books (coming 2020) who used open peer review on our open source platform, PubPub. If this would ever be helpful for you in pursuing future surveys or experiences, please do let me know.
Thanks,
Heather [Staines]
MIT Knowledge Futures Group
Heather Morrison response, Jan. 8, 2020:
Thank you, your blog post is very interesting.
I see tremendous potential for online collaborative writing and annotations. For example, last year I had students write crowdsourced online essays in class; students were asked to find one interesting recent article on privacy, prepare notes, and write a collaborative “current issues in privacy” in class. I have participated in online annotation peer review in the past.
However, I have some concerns about the annotation and collaborative writing approaches to peer review. My reasons, in case this is of interest:
An annotation approach, in my experience, invites and encourages wordsmithing and focus on minor issues and makes it difficult to contribute at a deeper level (e.g. issues of substance, critique of fundamental underlying ideas).
Depending on the project, individual, and group, the optimal approach might be collaborative writing or individual voice. In the area of open access and scholarly communication, I have a unique perspective and consider this my most important contribution. This gets lost in collaborative writing. For this reason, I write as an individual (or co-author as supervisor with students) in this area.
Although in the past I have participated in the online annotation approach to open peer review, I have been disappointed because my comments (well-thought-out comments by an expert in the field) have been ignored, not only dismissed but not even acknowledged in the final version. This is a waste of my time, and I argue that it is not appropriate to present a final version under such circumstances as having passed a peer review process. Also, in recent years I have noticed a tendency to require reviewers to agree to open licensing conditions that I have object to; this for me is sufficient reason not to participate. [A brief explanation of several key lines of argument on this topic can be found here].
One of my reasons and incentives for open peer review is to claim credit for this work; for example, this published peer review is an example of what I would like to gain from open peer review:
[Morrison, H. (2019). Peer review of Pubfair framework. Sustaining the Knowledge Commons. Retrieved from https://sustainingknowledgecommons.org/2019/09/24/peer-review-of-pubfair-framework/]
This is not for everyone, and I would not want to do this with every review, but occasional publication of such reviews opens up possibilities for study of the peer review process and allows me to appropriately claim my careful work in this area.
In the process of transforming scholarly communication I see fundamental questions about why we approach things the way we do, and how we might do things better, that I would like to see opened up for discussion. My blogpost / open invitation approach is deliberate; I consider development of platforms / checklist approaches as premature. This is developing technical solutions when, to me, we should be figuring out what the problems are.
This discussion should be part of the open peer review process. I am thinking of posting this response to my blog. May I post your e-mail as well?
best,
Dr. Heather Morrison
[signature]
Heather Staines, second response, Jan. 8, 2020:
Hi again:
Thank you for the quick and thoughtful response. Given some of your perspectives, you may also be interested in this companion piece, also from Peer Review Week, Making Peer Review More Transparent https://thecommons.pubpub.org/pub/kzujjdx8
I agree with you that there are challenges around an annotation-based approach. Prior to my role here at KFG, I was Head of Partnerships at Hypothesis (so I’m all about the annotation!). I continue to watch the evolution of annotation in the peer review space. Have you seen the Transparent Review in Preprints project: https://www.cshl.edu/transparent-review-in-preprints/?
I’m fine with your posting my previous (and current) emails, along with your responses. I hope we might cross paths sometime to discuss it further.
Thanks,
Heather [Staines]
[square brackets indicates minor changes from original e-mails]
Christmas pop songs tend to revolve around just a few basic topics: 1) Jesus, 2) Santa, 3) Did you notice it’s winter?, and 4) Love. These aren’t mutually exclusive categories, of course. For instance, the overlap between the second and fourth category produce a sub-genre I’d call Santa Kink, exemplified by “Santa Baby” and “I Saw Mommy Kissing Santa Claus.” And the overlap between the first and fourth categories—between Jesus songs and Love songs—is, I would argue, complete overlap. The dominance of Christian ideology in the United States means that even when Christmas pop songs don’t explicitly say anything about Christianity, they are reenforcing dominant Christian ideology all the same. That’s how hegemonies work: hegemonic ideas are always already implicit in a variety of discourses whether those discourses are closely or remotely related to that ideology. So while pop stars may shy away from Christmas songs about Jesus because they don’t want to seem too religious, any song with Christmas as its theme will inherently fold back onto Christian ideology regardless of an artist’s intentions.
“Last Christmas” by Flickr user Helgi Halldórsson, CC BY-SA 2.0
So, what does it mean when Love and Jesus overlap in Christmas songs? It’s quintessentially heteronormative: a man, a woman, and a baby who will rescue humanity’s future. But hegemonies aren’t totalizing, so while they dominate discourse, it is possible to craft ontologies that map out other ways of being. Here, I’m going to engage the queerness of “Last Christmas”—the original Wham! version (1984)—and a 2008 Benny Bennasi remix of the original song. What each have in common is a failure to achieve heteronormativity that, in turn, undermines the Love/Jesus trope of Christmas pop songs; this failure orients us toward queer relationalities that plot alternatives to Christian heteronorms.
Looking back at those four categories of Christmas pop songs, three of them make lots of sense for a Christmas song topic: Jesus, Santa, and winter. But why love? In part, it’s because most pop music boils down to love in some way. Beyond that, though, a love song in the context of Christian heteronormative ideology yields what Lee Edelman calls “reproductive futurity”:
terms that impose an ideological limit on political discourse as such, preserving in the process the absolute privilege of heteronormativity by rendering unthinkable, by casting outside the political domain, the possibility of a queer resistance to this organizing principle of communal relations.
In other words, the heteronormative imperative of reproducing and then protecting (white) Children is embedded so deeply in politics that it isn’t even up for debate. It is, instead, the societal framework within which debate happens, and anything outside that framework resonates as queer.
“Traditional Nativity Scene” by Flickr user Leonard J Matthews, CC BY-ND 2.0
Pivoting back to Christmas, it’s instructive to contemplate the nativity scene. It can be built with a variety of details, but at its center every time is Jesus, Mary, and Joseph—baby, mom, and dad. In a reproductive futurist society, recurring images like the nativity scene underscore the normalcy of the nuclear family, regardless of how utterly abnormal the details of the story surrounding the nativity scene might be. The heteronormativity of the nativity scene “impose[s] an ideological limit” on the discourse of Christmas love songs: every cuddle next to the fireplace, each spark under the mistletoe, all coercive “Baby, it’s cold outside”s are a reproduction of the christian Holy Family (baby, mom, and dad). What on the surface is simply Mariah Carey’s confession that all she wants for Christmas is you becomes miraculously pregnant with a dominant religio-political ideology that delimits queerness and manufactures White Children. That’s why pop stars sing Christmas love songs when they don’t want to sing about Jesus or Santa or winter; it’s because the love songs buttress a Christian ideology that squares comfortably with dominant political discourse even when they don’t explicitly mention religion.
The texture of my “Last Christmas” analysis is woven from a few theoretical strands. Jack Halberstam’s queer failure and Sara Ahmed’s queer phenomonology each orient us to queer relationalities that emerge from getting heteronormativity wrong. Hortense Spillers’ vestibular flesh and Jayna Brown’s utopian impulses tune us to the vibrations of alterity buzzing just beyond hegemony’s earshot. Taken together, these theories open space for hearing how a Christmas pop song about love might resonate queerly even in the midst of heteronormative dominance. Instead of rehearsing the nativity scene, a queer Christmas pop song might undo, sidestep, detonate, or otherwise fail to recreate the nativity. A queer analysis of Christmas pop songs looks and listens for moments of potential disruption in the norm.
Screenshot from official video from “Last Christmas”
In a reproductive futurist world, Wham!’s “Last Christmas” is a nightmare: heartbreak, disillusionment, and loneliness. Lyrically, the hook tells us that this year our singer has found someone special, but the verses betray the truth: he’s still hung up on last year’s heartbreak and has already started hoping that, actually, maybe next year will be the one that works out for him. I think we can push deeper than this lyrical message of hope (strained though it is) and find something a little Scroogier in the structure of the song, a denial of fulfilled desire that projects a queer, non-reproductive future:
Intro (8 measures) (0:00)
Chorus (16 measures) (0:15)
Post-Chorus (8 measures) (0:53)
Verse 1 (16 measures) (1:11)
Chorus (1:47)
Post-Chorus (2:23)
Verse 2 (2:41)
Chorus (3:17)
Post-Chorus (with partial lyrics from Verse 2) (3:53)
Post-Chorus (4:11)
There’s a reason we all know the chorus so well: it’s a double chorus that happens three times. That is, from “Last Christmas” to “someone special” is only 8 measures long, but that quatrain is repeated twice for a 16 measure chorus. So that’s six different times we hear George Michael summarize what happened last Christmas, and it becomes easy to recognize that this is less a celebration of having someone special than it is an attempt to convince oneself of something that isn’t true. When we compound the double chorus with the percussion part, which hits a syncopated turnaround every four measures (the turnaround signifies moving on to a new part; by repeating the same one every four measures in the middle of lyrical monotony, the song suggests a failure to really move on), the effect is one of extreme repetition. We rehearse, over and again, the failure of last Christmas, the failure to hetero-love, the failure to reproduce anything but, well, failure.
What I’ve labeled the Post-Chorus is a bit of an oddity here, a musical interlude played on festive bells that separates Chorus from Verse. The work it performs is best understood in conjunction with the music video. In the video, a group of friends meet to enjoy a getaway at a ski lodge; the character played by George Michael is here with this year’s girlfriend, and last Christmas’s girlfriend brings this year’s boyfriend. Intrigue! The visual narrative matches the song. In the same way the jolly instrumental seems largely unaware of Michael’s downer lyrics, the group of friends seem oblivious to the furtive, hurt glances between last Christmas’s lovers. This structural oddity, the Post-Chorus, proves key to the visual narrative. There’s a Scrooge in this story, and the Post-Chorus will visit him in the night.
The first Post-Chorus is the ghost of Christmas present. As the friends crowd into a ski lift that will take them to their lodging, the first bell hits right as last year’s girlfriend is center screen (0:53 in the video above), and we watch as the friends arrive at their getaway, the final two measures playing over a wide-angle shot of a ridiculously large cabin. The second Post-Chorus is the ghost of Christmas past. Here, as everyone gathers around a feast, all holly and jolly, the bells (2:23) strike at the moment Michael catches sight of the brooch he gave last Christmas’s girlfriend. He broods. The payoff comes in the second half of Verse 2 (2:59), when we see a flashback to the happy couple the year before, when they frolicked in the snow, lounged by the fire, and exchanged fabulous 80s jewelry. Finally, the third Post-Chorus is the ghost of Christmas future. This time the bells strike as the group is hiking back to the ski lift, returning to the point where they began. We hear the Post-Chorus twice this time, and the first instance (3:53) is accompanied by lyrics pulled from the flashback section of Verse 2, where Michael describes himself and the heartless way he’s been treated. This time, though, instead of finishing the line with “now I’ve found a real love, you’ll never fool me again,” Michael can only offer a breathy “maybe…next year.” In this third Post-Chorus, we have future (maybe next year) overlapping with past (the flashback lyrics) accompanied by visuals that close the narrative circle – a return on the same ski lift we see during the first Post-Chorus. In other words, Michael’s character can sing about someone special all he wants, but the song knows last year’s failure to reproduce will repeat again and again. The fourth Post-Chorus hammers this repetition home: as the friends debark from the lift and the screen fades, we hear this Christmas ghost haunting, lingering at the edges, reproducing heteronormative failure ad infinitum (the fade in the music suggests there’s no definitive ending point).
Screenshot from Wham’s “Last Christmas”
George Michael, of course, was publicly closeted for a long time. It’s unsurprising that we see some horror motifs in this heterofest. The wide-angle shot of the isolated cabin, the close up of a brooding, tortured hero…There may well be a queerness in the absence of gendered pronouns and in the visual aesthetic of the music video. But the real disruption, I think, comes in the structural repetition, the rehearsal of the singer’s failure to reproduce each year at the moment that reproduction is most central. If Christmas love songs circulate in a framework of reproductive futurity, “Last Christmas” Scrooges its way onto the airwaves every year and projects an utter failure of a future.
Most Christmas pop songs come and go. The drive to fill the airwaves with a genre of music that is only functional for 6-8 weeks of the year yields heaps of treacly sonic detritus. Christmas pop songs are, by nature, ephemeral. A few of these songs, though, become classics that artists return to and cover or remix over and again. “Last Christmas” is one of these classics, settling onto November and December playlists in its original form and the myriad cover versions that have piled up over the years. Benny Benassi’s “Last Christmas” remixes the Wham! song in a way that maintains the original’s queerness even as it flips the idea of looping failures.
Benassi’s “Last Christmas” revolves around two main sections: a driving techno beat (A) and a reworking of Wham!’s chorus (B).
A (48 measures)
B (48 measures) (1:25)
A’ (24 measures) (2:22)
B’ (56 measures) (3:04)
A” (32 measures) (4:15)
The A sections include a voiceover from a computerized voice affected so that it sounds like some dystopic transmission. “We would like to know if something does not sound quite right,” the voice starts, and then preps the entry of section B with “to guarantee safety to your perfect celebration, be sure – when playing this tune at maximum volume level – to chant around like everybody else is.” It’s hard to be more on-the-nose than this: an android voice instructing us how to fit in at our reproductive futurist holiday gatherings. “You know, just…I don’t know, just do what the others are doing?”
The B sections are each a sequence of three “Last Christmas” choruses (B’ includes an extra eight measures of the third in the sequence). The first is a sped-up but otherwise unaltered Michael singing about last Christmas. It’s a jarring entry, as the cool machinery of Benassi’s beat suddenly gives way to shimmery 80s pop. The second time through that familiar double chorus, we can hear Benassi’s groove faintly in the background and growing louder and fuller toward the end. It’s a straightforward remix technique: here’s the thing, here’s the thing mixed with my beat, and now here’s what I’m really getting at.
It’s the third sequence (1:53), then, where Benassi really crafts his own “Last Christmas.” Here, the beat we heard when the android told us how to fit in combines with Michael’s chorus as Benassi stutters and clips not only the lyrics but the instrumental, too: nothing is stable. Michael can’t finish a sentence (“La-a-as-a-ast, I gave you my gave you my hear-. Thiii-i-i-i-is year to save me from save me from, I’ll give it to someone, I’ll give it to someo-o-one.”), and the beat can’t get a firm start. While Wham!’s “Last Christmas” uses the Post-Chorus to form a closed loop where past and future circle back around to each other, Benassi’s “Last Christmas” denies reproductive futurity by chopping off the beginnings and ends of phrases. Built on a simple two-measure loop that otherwise motors smoothly through the song, Benassi’s “Last Christmas” can’t loop in the third sequence of the B section because there’s nothing to latch onto.
“last christmas” by Flickr user Dako Huang, CC BY 2.0
While Wham! loops queer failures in their overarching forms, Benassi’s version of the song queerly fails to loop. Both versions of “Last Christmas” bah and humbug at reproductive futurism. They’re Scroogey reminders each year to listen for disruptions of nativity, refusals of politically delimited desires that are queerly vibrating through our earbuds.
_
Featured image: “GOOD BYE and THANK YOU” by Flickr user fernando butcher, CC BY 2.0
_
Justin aDams Burton is Assistant Professor of Music at Rider University. His research revolves around critical race and gender theory in hip hop and pop, and his book, Posthuman Rap, is available now. He is also co-editing the forthcoming (2018) Oxford Handbook of Hip Hop Music Studies. You can catch him at justindburton.com and on Twitter @j_adams_burton. His favorite rapper is one or two of the Fat Boys.
_
REWIND! . . .If you liked this post, you may also dig:
Benefit Concerts and the Sound of Self-Care in Pop Music–Justin Adams Burton
Audio Culture Studies: Scaffolding a Sequence of Assignments– Jentery Sayers
“Hearing Queerly: NBC’s ‘The Voice’”– Karen Tongson