an excerpt from louise gluck’s ‘disruption, hesitation, silence’ (1995)

In my generation, most of the poets I admire are interested in length. By which I mean that they want to write long lines. long stanzas, long poems, poems which cover an extended sequence of events. To all this I feel an instant objection, whose sources I’m not confident I know. Some of the sources may lie in character, in my tendency to reject all ideas I didn’t think of first, which habit creates a highly charged adversarial relationship with the new. What is positive in this process is that it creates an obligation to articulate an argument.

What I share with my friends is ambition; what I dispute is its definition. I do not think that more information always makes a richer poem. I am attracted to ellipsis, to the unsaid, to suggestion, to eloquent, deliberate silence. The unsaid, for me, exerts great power: often I wish an entire poem could be made in this vocabulary. It is analogous to the unseen; for example, to the power of ruins, to works of art either damaged or incomplete. Such works inevitably allude to larger contexts; they haunt because they are not whole, though wholeness is implied: another time, a world in which they were whole, or were to have been whole, is implied. There is no moment in which their first home is felt to be the museum. A few years ago, I saw a show of Holbein drawings; most astonishing were those still in progress. Parts were entirely finished. And parts were sketched, a fluent line indicating arm or hand or hair, but the forms were not filled in. Holbein had made notes to himself: this sleeve blue, hair, auburn. Though the terms were other–not the color in the world, but the color in paint or chalk. 
What these unfinished drawings generated was a vivid sense of Holbein at work, at the sitting; to see them was to have a sense of being back in time, back in the middle of something. Certain works of art become artifacts. By works of art, I mean works in any medium. And certain works of art do not. 

It seems to me that what is wanted, in art, is to harness the power of the unfinished. All earthly experience is partial. Not simply because it is subjective, but because that which we do not know, of the universe, of mortality, is so much more vast than that which we do know. What is unfinished or has been destroyed participates in these mysteries. The problem is to make a whole that does not forfeit this power.

The argument for completion, for thoroughness, for exhaustive detail, is that it makes an art more potent because more exact–a closer recreation of the real. But the cult of exhaustive detail, of data, needs scrutiny. News stories are detailed. But they don’t seem, at least to me, at all real. Their thoroughness is a reprimand to imagination. And yet they don’t say this is what it was to be here.

I belong, so it appears, to a generation suspicious of the lyric, of brevity, of the deception of stopped time. And impatient with beauty, which is felt to be an inducement to stupor. Certainly there is stupor everywhere; it is an obvious byproduct of anxiety. But narrative poetry, or poetry packed with information, is not the single escape from the perceived constrictions of the lyric. A number of quite different writers practice in various ways another method.

fyodor tyutchev – silentium

Fedor_Tutchev

Fyodor Tyutchev, 1856.

Silentium! is an archetypal poem by Tyutchev. Written in 1830, it is remarkable for its rhythm crafted so as to make reading in silence easier than aloud. Like so many of his poems, its images are anthropomorphic and pulsing with pantheism. As one Russian critic put it, “the temporal epochs of human life, its past and its present fluctuate and vacillate in equal measure: the unstoppable current of time erodes the outline of the present.” *

Speak not, lie hidden, and conceal
the way you dream, the things you feel.
Deep in your spirit let them rise
akin to stars in crystal skies
that set before the night is blurred:
delight in them and speak no word.
How can a heart expression find?
How should another know your mind?
Will he discern what quickens you?
A thought, once uttered, is untrue.
Dimmed is the fountainhead when stirred:
drink at the source and speak no word.
Live in your inner self alone
within your soul a world has grown,
the magic of veiled thoughts that might
be blinded by the outer light,
drowned in the noise of day, unheard…
take in their song and speak no word.

(translated by Vladimir Nabokov)

anne briggs (1971)

All songs are traditional:
“Blackwater Side” 0:00
“The Snow It Melts The Soonest” 3:50
“Willie O’Winsbury” 6:15
“Go Your Way” 11:47
“Thorneymoor Woods” 16:02
“The Cuckoo” 19:39
“Reynardine” 22:52
“Young Tambling” 25:52
“Living By The Water” 36:35
“Ma Bonny Lad” 40:28

The following is adapted from John Dougan of All Music Guide:

Anne Briggs was a singer of traditional English folk music, possessing as beautiful a voice as one could hope to have. She was the single most important influence on a group of female British folk singers including Sandy Denny, Maddy Prior, June Tabor, and Linda Thompson. Even Norma Waterson, herself a hugely important figure in the British folk revival of the mid-’60s, admits to being influenced by Briggs’ singing and notes that Anne Briggs singlehandedly changed the way that English women folk singers sang.

What makes this story so odd is that Anne Briggs’ entire recorded output consists of about 30 songs. She stopped singing at the age of 27, supposedly because she hated the sound of her recorded voice. As folk music became electrified and increasingly popular and bands such as Fairport Convention and Pentangle were reinventing the British folk tradition, and more and more women (Sandy Denny et al) were singing in a style started by Anne Briggs, her legend flourished, yet she still refused to sing. Read an interview with her HERE.

anne briggs

louise glück on the unsaid

louise-gluckI am attracted to ellipsis, to the unsaid, to suggestion, to eloquent, deliberate silence. The unsaid, for me, exerts great power: often I wish an entire poem could be made in this vocabulary. It is analogous to the unseen for example, to the power of ruins, to works of art either damaged or incomplete. Such works inevitably allude to larger contexts; they haunt because they are not whole, though wholeness is implied: another time, a world in which they were whole, or were to have been whole, is implied. There is no moment in which their first home is felt to be the museum. …

… It seems to me that what is wanted, in art, is to harness the power of the unfinished. All earthly experience is partial. Not simply because it is subjective, but because that which we do not know, of the universe, of mortality, is so much more vast than that which we do know. What is unfinished or has been destroyed participates in these mysteries. The problem is to make a whole that does not forfeit this power.

— From Louise Glück, “Disruption, Hesitation, Silence” in Proofs & Theories: Essays on Poetry (New York: Ecco, 1994) 74-75.

sounds of silence

sos
LABEL: ALGA MARGHEN (ITALY)
CATALOG #: ALGA 046LP
RELEASE DATE: 21 JANUARY 2014

Sounds of Silence is an anthology of some of the most intriguing silent tracks in recording history and includes rare works, among others, by Andy Warhol, John Lennon, Maurice Lemaitre, Sly & The Family Stone, Robert Wyatt, John Denver, Whitehouse, Orbital, Crass, Ciccone Youth, Afrika Bambaataa and of course, Yves Klein.

In their own quiet way, these silences speak volumes: they are performative, political, critical, abstract, poetic, cynical, technical, absurd. They can be intended as a memorial or a joke, a special offer, or something entirely undefined. The carefully-chosen silences of this anthology are intrinsically linked to the medium of reproduction itself and reveal its nude materiality. They expose their medium in all its facets and imperfections, including the effect of time and wear. At the most basic level, these silences are surfaces. And it is in their materiality that they distinguish themselves from the conceptual experiments of John Cage with “4’33”.

Since the 1950s, silence has found a place in the economic structure of the record industry and since then it would increasingly be appropriated by a vast array of artists in a vast array of contexts. Indeed, the silent tracks seem to know no boundaries. The LP presents the silences as they were originally recorded, preserving any imperfection that the hardware conferred upon the enterprise, without banning the possibility of being satisfying to the ear. The liner notes provide historical background for each track, revealing the stated (or presumed) motivations for these silences, while providing novel sound correspondences or interferences.

This album is meant to be played loud (or not), at any time, in any place: a true aural experience. Only 250 copies available for distribution, in a gatefold iconic sleeve. ORDER THE LP HERE.

marie laforêt – la voix du silence

A cover of Simon and Garfunkel’s “The Sound of Silence” on Laforêt’s Album 3 (Disques Festival, 1967). The video contains footage from the film, The Graduate (1967)in which this and other Simon and Garfunkel songs feature prominently during pivotal montage scenes.

where the echoes stop

Julie Loen - Title Unknown

Julie Loen – Title Unknown

Erwin Raphael McManus – Where the Echoes Stop

I want to stand where the echoes stop.
Far past where sound has abandoned thought.
Where silence reigns over redundancy.
Where once well said is more than enough.

I want to stand where the echoes stop.
Where words must be born to be heard.
Where speech is a gift and not a curse.
Where there is more of the unique and less of the mundane.

I want to stand where the echoes stop.
Where meaning is rescued from noise…
Where conviction replaces thoughtless repetition…
Where what everyone is saying surrenders to what needs to be said.

I want to stand where the echoes stop.
Where the shouting of the masses falls silent to the whisper of the one…
Where the voice of the majority submits to the voice of reason…
Where “they” do not exist; but “we” do.

I want to stand where the echoes stop.
Where substance overthrows the superficial…
Where courage conquers compliance and conformity…
Where words do not travel farther than the person who speaks them.

I want to stand where the echoes stop.
Where I only say what I believe.
Where I only repeat what changes me.
Where empty words finally rest in peace.

“Be still and know that I am God…” — Psalm 46:10a

sebadoh – not too amused

Off Bakesale, (Sub Pop, 1994).

What was that you just said?
That didn’t make any sense to me
It’s not the way I see it, man
I’m almost tired of listening to you
Why do you tie me up with words?
The way your eye shifts makes me wanna go
Black-jawed living room couch professor
When will you be through with me? I’d like to know
Everywhere I go I feel it
But I won’t talk; I won’t get stuck with you
Everyone’s so lonely I dig it
But I’m afraid I can’t share this with you
So don’t make me your captive
I don’t feel like talking your shit
I nod my broken head
I’m not too amused with humans

niklas zimmer – thinking aloud through the archives that sound

Along with Niklas, I attended a fascinating workshop at UCT last month – these are his reflections:

From August 22 to 24 this year, the Archive and Public Culture research initiative hosted a workshop, led by research fellow Dr Anette Hoffmann, under the title ‘sound/archive/voice/object.’ True to the trans-disciplinary spirit of APC, the range of academic positions present was heterogeneous, but beyond that, this workshop attracted a significant set of participants from beyond the institution: over three days in the much-loved Jon Berndt thought space, the voices of radio activism, sound art, turntablism and composition for film and theatre cross-faded with those of ethnomusicology, social anthropology, fine art and historical studies.

Dr Hoffmann’s carefully staged set of daily readings, gentle chairing and inspiring listening experiences of samples of ethnographic phonograph-recordings from Berlin’s Lautarchiv enabled us to begin thinking through the subject of sound in all its complexity. While ‘visual culture’ with its associated tropes has become commonplace, the same cannot be said for ‘sonic’ or ‘aural culture’ – the need for understanding sound (historically, psychologically, physiologically, etc.) is immanent, particularly when dealing with records of human subject research in the archive.

‘… sound is a product of the human senses and not a thing in the world apart from humans. Sound is a little piece of the vibrating world.’ (Jonathan Sterne)

As with other investigations into reproduction technologies developed in the 19th century (such as photography), a detailed understanding of the political, scientific and cultural drives that gave birth to them in the first place is key to surfacing relevant, contemporary perspectives on the audio archive. Studies into sound – and in particular the ethnographic voice recording – have so far remained in relative specialist isolation. In contrast to this, studies of visuality – and in particular ethnographic photographic portraiture – have been gaining interdisciplinary popularity. Beyond the misalignments of comparison between the two, and despite the multitude of overlaps between the orders of the eye and the ear, it becomes clear that the realms of the aural (or sonic) and the visual do require different sets of analytical tools.

‘The vocabulary may well distinguish nuances of meaning, but words fail us when we are faced with the intimate shades of the voice, which infinitely exceed meaning. (…) faced with the voice, words structurally fail.’ (Mladen Dolar)

Passive hearing and active listening involve a complex range of affective and cognitive processes which are incomparable to those associated with any other sense (other than perhaps touch) – any discussion of differences in technology for the capture and representation of aural as opposed to visual phenomena can only be secondary to this. In the shared process of active listening at the beginning of each workshop morning, the group sensed its way into some of the qualities of sound, particularly those of the speaking voice. We discovered that we are able to hear much more than we tend to trust ourselves to. The ethnographic and linguistic phonographic recordings of prisoners of war in WWI Germany from the Humboldt University’s Lautarchiv in Berlin revealed to us as listeners a small, but powerful glimpse into the potential of a different way of working with archival material. Because the transcripts and translations of the recordings were withheld until after the first listening-through, we relied on our own emotional and intellectual inferences in order to engage the questions that these ‘sound objects’ from the past carried into our present space. Listening engages us in a different way of knowing, as Dr Hoffmann pointed out, and ‘if the process of enunciation points at the locus of subjectivity in language, then voice also sustains an intimate link with the very notion of the subject.’ (Mladen Dolar)

Generally, the bigger paradigm of any research interest will at first tend towards sacrificing the individual voice to generalisation and dissection rather than a ‘regime of care’ as Prof Hamilton would remind us: sounds, in particular human voices on record are always re-presented in a web of power-relations, some of which are near-impossible to address, let alone shift. This becomes most paradoxical in thinking though the subaltern speaking position in the archive, where not only the act of recording has been an act of violence, but where the act of listening itself can be an act of othering and continued silencing. In view of this (in sound of this?), the best possible approach to reaching the necessary ‘audio condition’ from which to push at the limits of subaltern positionalities in the archive seems to be continuum of analysis, a reverence paid to the minutiae of humanity in the material. This was a recurring moment, a leitmotiv in our three days of sound studies: only a wide range of disciplines working together can actually achieve the description of the necessary aspects (aesthetic, ethical, cultural, historical, political, psychological) from which to consider a relevant engagement with the archive that sounds.