Categories
contemporary issues in sound arts reflective writing + essays

CISA Essay

How Listening Practices Affect Our Musical Relationships

Music has always been a host for community, identity, and shared cultural experience. Since Édouard-Léon Scott de Martinville invented the phonautograph in 1857, the first device capable of recording sound, music reproduction and listening practices have evolved dramatically. Over time, these changes have profoundly shaped how music functions within society. From hand-cranked gramophones and shellac records to vinyl LPs, cassette tapes, and the iconic Sony Walkman, each technological advancement has altered the way people access, experience, and relate to music. We are long past the days of selling CDs from car boots on street corners or downloading bootlegged MP3s on platforms like Limewire. Music technology has developed rapidly, arguably more so than many other art forms, consistently reshaping both artistic production and cultural participation.

Today, digital streaming dominates the landscape of music consumption, largely due to its convenience, accessibility, and the sheer volume of content available. Platforms like Spotify, Apple Music, and YouTube allow millions of tracks to be accessed instantly by anyone with an internet connection. However, this ease of access comes at a cost—not just to musicians, who are often underpaid for their work, but also to listeners, who may be increasingly disconnected from the physical, social, and artistic dimensions of music culture. 

One major issue is how streaming platforms like Spotify and TikTok often spotlight a single viral hit from an artist, while the rest of their catalogue remains largely unheard. These popular tracks are frequently remixed, sped up, or slowed down, designed to maximise engagement through quantity rather than depth. In this environment, the algorithm takes centre stage, encouraging fleeting trends over lasting connection, and consumption over reflection. Many of these songs are created or modified to fit short-form video content or mood-based playlists, where the goal is not to appreciate the music itself, but to maintain a vibe or aesthetic. This strips songs of context, backstory, or even authorship, as audio is repeatedly reused without credit or deeper engagement. This leads to a musical culture where everything is instantly available, yet somehow disposable. Artists are often judged by how “algorithm-friendly” their tracks are, and listeners are conditioned to scroll through songs with the same speed and disengagement they apply to social media. The deeper meanings behind songs, albums, or artistic choices are lost in the push for high-volume interaction. This phenomenon reflects a broader shift in how music is treated—not as an art form to be experienced, but as content to be consumed and moved on from.

As streaming reshapes listening into a solitary, data-driven habit, we are left to consider: what happens to the tangible, community-rooted experience of physical media? What is lost when we no longer browse record bins, ask for recommendations, or attend local gigs to discover new music? These older practices once brought us closer to the music we love, the artists who make it, and the cultural scenes that surround it. 

This essay argues that while streaming platforms offer unprecedented access, they risk reducing music to passive background noise. In contrast, record shops foster intentionality, community, and deeper cultural engagement—offering a model of musical connection worth preserving in the digital age.

Experience of the record shop

Visiting a record shop offers a unique and tangible experience that digital platforms often lack. Physically interacting with music through browsing shelves and handling vinyl records creates a tactile connection to the medium. The artistry of album inserts and cover designs adds a visual and aesthetic layer to the musical experience, often providing more information about the artist, the context of the work, and its cultural background.

Record shops also foster personal interaction. Asking staff for recommendations becomes a heuristic process, one shaped by trial, intuition, and shared experience, rather than predictive software. Over time, workers begin to understand your tastes and suggest music that aligns with or challenges them. This dynamic can lead to musical discovery that algorithms might miss. Buying a vinyl record or a CD is a commitment, not just a click. You’re supporting not only the artist but the local shop and the culture it helps sustain. Music becomes something you collect, treasure, and revisit—rather than consume and forget.

Beyond commerce, record shops often serve as community spaces, a melting pot where scenes intersect. Customers or listeners might learn about local gigs, underground shows, or niche artists through informal conversations. These shops can function as venues themselves or simply as places to hang out, creating opportunities for like-minded individuals to connect and “find their tribe.”

However, these spaces are not without flaws. They can also be sites of exclusion, where gatekeeping around musical knowledge or taste creates barriers to entry for newcomers. Despite this, record shops remain vital spaces for cultural exchange, music discovery, and subcultural identity.

Experience of streaming

The experience of streaming music is markedly different from that of visiting a record shop. In many ways, it democratises access: anyone can upload their music to major platforms, and listeners have virtually everything at their fingertips. This ease of access allows for rapid exploration and instant sharing, making it simple to recommend or discover music through social media and online communities.

Streaming platforms often use algorithms to suggest music, which can lead users down unexpected rabbit holes of discovery. While this can be exciting and expose listeners to new genres or artists, it also means that the experience is largely shaped by data-driven predictions rather than human recommendations. The context surrounding the music—its cultural origins, visual presentation, or artist intent—is often minimal or absent. This tends to lead audiences to become more passive in their listening habits.

Another notable aspect of streaming is the presence of advertisements and promoted content. Even with paid subscriptions, users may still encounter material pushed by the platform, shaping listening habits in subtle ways. Unlike the communal or social aspect of the record shop, streaming tends to be a more solitary and independent process. Listeners are often disconnected from local music scenes, and the sense of discovery is largely mediated by technology.

From the artist’s perspective, streaming can be disheartening. Despite global reach, many receive only a fraction of a penny per play, raising ongoing concerns about the sustainability of music as a career under this model.

Human interaction into data points

The main reason I chose this topic is my concern that streaming is making us increasingly individualistic. Since the 1970s, globalisation has steadily reshaped Western culture, contributing to a homogenisation of creative expression. While countries still maintain their own traditions, many forms of cultural output now appear in the same digital spaces, often taking on similar aesthetics and behaviours. This shift has led to the development of a monoculture—where cultural production becomes standardised, and people across the globe engage with content in similar, predictable ways. As a result, creativity and critical thinking may be diminished in favour of passive, mindless  consumption, David Hesmondhalgh (2021, p.10) describes this type of listening as ‘Wallpaper’:

“Wallpaper is intended to be pleasing but ultimately merely decorative. The implicit underlying idea is that music should demand more of us, that it should force its way into our attention, requiring that we be more actively engaged, and that streaming is preventing this from happening.”

Much of our digital behaviour has become automatic and habitual, especially in how we discover and engage with music. Streaming platforms like Spotify and YouTube encourage this passivity by providing endless content tailored to our preferences, making it easy to consume without reflecting on why we listen—or who profits from this model. Platforms don’t just reflect behaviour, they shape it. Consumers, designers, and platform owners are all part of an ecosystem where overconsumption often leads to unfulfillment. Ewa Mazierska (2020, p.269) supports this critique, noting that:

“Businesses have turned to digital solutions to solve this problem, applying the same techniques used within high-frequency trading in financial markets, and terrorist surveillance by government intelligence agencies—a persistent attempt to quantify both music and human behaviour.”

This quote illustrates how deeply entrenched these systems are, and how far removed they are from music’s emotional or communal roots.

In contrast, the record shop once served as a cultural hub—a physical space for discovery, conversation, and connection. Browsing through records was not just a transaction but a ritual. Today’s streaming platforms offer none of that. The experience is independent, data-driven, and highly individualised.

While this can be empowering in terms of personal freedom, it also isolates us from wider cultural dialogues. We no longer have to negotiate our tastes with others or explore unfamiliar genres through social connection. Instead, algorithms guide us into echo chambers, endless rabbit holes of music that reflect our preferences back to us.

The digital landscape, then, has become situated in an ‘economy’ where time and attention are the currencies.” (Vivrekar, 2018, p.6)

Vivrekar here, talks of a broader shift in the attention economy, where platforms compete for our time using persuasive design. Streaming services and social media apps are engineered to keep us engaged, often at the expense of meaningful connection or deep listening. Microtrends rise and fall in days, and AI-generated content increasingly fills our feeds. Content that may mimic human creativity but lacks soul, context, or cultural depth. Vivrekar speaks on the implications that interacting with media in this way might have on us:

The compounding effect of these products on the higher level cognition can then be extended to impact the very basis of our ‘freedom, wellbeing, and even the integrity of the self,’ which demonstrates these seemingly small design techniques can have large cognitive impacts when interacted with so frequently and intimately.” (Vivrekar, 2018, p.9)

In the absence of meaningful physical spaces for young people to gather, share ideas, and push boundaries, online culture has taken over. But the spaces we have online are becoming increasingly filled with AI-generated noise and promotional content. Even premium streaming services feature promoted tracks or curated playlists designed to boost visibility for certain artists, not necessarily those who resonate most with listeners.

However, there are still spaces that push back against this. Sound system culture, particularly collectives like Channel One and Iration Steppas—continues to create physical environments where music is not just heard but felt. These systems champion vinyl, analog warmth, and intentional selection. Their events transform listening into a shared ritual, a communal experience rooted in history, resistance, and deep appreciation for sound. In these gatherings, the music is not fragmented or backgrounded—it’s front and centre, shaping atmosphere, identity, and connection. In contrast to the atomised nature of streaming, sound system culture reminds us of music’s power to gather people, to hold space, and to transmit something deeper than algorithmic taste.

Further exploration

As I reflect on the broader themes explored in this essay, particularly the shift from physical to digital music consumption—I’ve become increasingly aware of how interference plays a role not only in our listening habits, but in our everyday environments. The city itself is filled with constant noise: engines, alarms, construction, overlapping conversations. This auditory clutter creates an oppressive soundscape—one that mirrors the overwhelming speed and volume of digital life. Much like algorithm-driven streaming, this noise saturates our attention, leaving little space for deep listening, emotional resonance, or community connection.

In contrast, physical spaces like record shops once offered a refuge from this kind of overstimulation. These were places where listening was intentional, where time slowed down, and where sound was treated with care. Choosing a record, handling it, flipping it—these acts demanded presence. In many ways, they countered the disconnection created by both urban noise and digital overload.

Streaming, while convenient, rarely offers this kind of sanctuary. The infinite scroll of suggested tracks and algorithmic playlists reflects the same relentless pace as city life, reducing music to background noise or passive habit. We may be listening more than ever, but often with less awareness and less connection.

This raises a deeper question: if music is fundamental to human well-being, what does it mean when our primary modes of accessing it are shaped by platforms built to maximise engagement, not care? Sound isn’t just entertainment, it’s how we make sense of the world, process emotion, and connect with others. When our attention is constantly fragmented, we risk losing the emotional and cultural depth that music can offer.

Exploring interference, in both sound and systems, opens a path for future research and creative work. How do our listening environments shape our mental health and social behaviour? Can we reclaim sound as something intentional and meaningful, rather than passive and disposable? And how might we design or reimagine listening spaces—physical or digital—that support reflection, presence, and community, much like record shops once did?

These questions suggest that the debate between streaming and physical media is not just about format or nostalgia. It’s about how we relate to sound itself, and by extension, to each other.

Conclusion

To conclude, there are still many pressing questions about where the music industry is heading—and what kind of future we are allowing technology to shape for us. As tech companies continue to extract user data and profit from it, platforms like Spotify have positioned themselves not only as distributors but as gatekeepers, curating what we hear, how we hear it, and what gets visibility. This has fundamentally changed the relationship between artists and listeners, often prioritising engagement metrics over emotional or cultural depth.

One of the most important realisations I’ve had while writing this essay is that living simply and mindfully, especially in how we consume music, can be a quiet act of resistance against the demands of capitalism. The system profits from constant growth, speed, and surface-level consumption, and the music industry has not been spared. Artists are often reduced to content creators, listeners to passive consumers, and platforms to profit machines. In this environment, we risk losing the intimacy and shared humanity that music once facilitated.

Observing how many of my peers interact with streaming services has reinforced this. So much of what is listened to now is algorithmically generated: endless playlists, mood-based mixes, and songs played more out of habit than desire. What concerns me is that streaming services don’t differentiate between an intentional listen and background noise, a stream is a stream. And that metric, void of context, is what shapes future recommendations and success for artists. So, where do we go from here? 

A potential solution doesn’t lie in completely abandoning streaming—it’s too embedded in how we live. But it does lie in finding a balance: valuing physical media where possible, supporting local record stores, going to shows, and actively seeking out music that challenges us. It’s about being more intentional with what we take in, resisting passive consumption, and reconnecting with music in ways that are tangible, communal, and reflective.

Ultimately, we must ask: is the current model sustainable? Not just economically for artists, but culturally and emotionally for all of us. In a world where attention is constantly being fragmented and redirected, music, once a powerful force for connection and change, risks becoming just another backdrop to distraction. To preserve its soul, we need to slow down, listen deeply, and create space for music to mean something again.

References (Annotated Bibliography)

Mazierska, E. (2020). Popular Music In The Post-Digital Age: Politics, Economy, Culture and Technology. New York: Bloomsbury Academic.

Mazierska’s book explores how digital platforms have reshaped the political, economic, and cultural dimensions of music. In my essay, I drew on her critique of data-driven music consumption to show how listeners are transformed into data points, and how streaming platforms undermine artists’ autonomy and creative depth. Her insights supported my argument that algorithmic culture erodes meaningful listening and reinforces a passive, commodified relationship with music.

Vivrekar, D. (2018). Persuasive Design Techniques in the Attention Economy: User Awareness, Theory, and Ethics.[online] Available at: https://stacks.stanford.edu/file/druid:rq188wb9000/Masters_Thesis_Devangi_Vivrekar_2018.pdf.

Vivrekar’s thesis discusses how persuasive design captures user attention across digital platforms, contributing to the attention economy. I used this to frame my concerns about how streaming services are designed to maximise engagement rather than meaningful listening. Her concept of persuasive design helped me argue that platforms like Spotify shape behaviour and fragment attention, pushing music further into the background of daily life.

Hesmondhalgh, D. (2021). Streaming’s Effects on Music Culture: Old Anxieties and New Simplifications. Cultural Sociology, 16(1), pp.3–24. [online] doi: https://doi.org/10.1177/17499755211019974

Hesmondhalgh’s article outlines five major critiques of music streaming, including its promotion of ‘functional’ listening and the dominance of background music. I used this source to support my analysis of how streaming promotes passivity, discourages musical discovery, and reduces emotional engagement. His arguments helped contextualise my concerns about how music is becoming less of a social or cultural force and more of a disposable commodity.

Categories
reflective writing + essays specialising and exhibiting

S&E E2 Reflective Writing

> Individual

ideas/plan

I feel the work for this unit truly began with my visit to the Ba2 sound arts gallery last year. Being in Gallery 46 and seeing how the students transformed it to make it their own was something special. My brain was already ticking with ideas of what possible routes I could take for all the pieces that I could create when it was our classes turn.

Experience and immersion had captured my attention at the time, especially in live/club settings. Despite being surrounded by music and people, I often left venues feeling like a mere spectator. I felt the urge to create an experience that allowed everyone in the room to feel like we had all witnessed, been a part of something meaningful together, rather than passively observing the performance from the outside. It was through this initial thought that I found my way to cymatics. When this project came around, it had been a while since my last set of experiments, but I was eager to return to the concept and the gallery setting provided the perfect opportunity to take my earlier ideas and refine them.

The work that became ‘Visions of Being‘ stems from the idea of composing with a dancer, or movement in mind following on from my work in Element 1 of this unit. The themes I explored relating to reconnecting with nature, the feedback between ourselves and our environment that were explored in my previous piece ‘Organism’ continue to be ever present in my life, so continuing to develop these ideas in a new form felt only right for this project.

I have been drawing from Deleuze and Guattari’s concept of rhizome (1980) or rhizomatic thinking for some time now as a way to move through and work with my ideas rather than a more linear, or arborescent way of thinking. Thinking in this way, my ideas can connect at any point. Therefore, each project serves as a checkpoint that can be revisited at a later date with all the knowledge or changes in perspective that I may have gained to give new life to any given project. This is exactly what I put into practice with my installation. As my good friend Joshua writes, ‘Listening to the creative force within and being perceptive enough to discern the appropriate moments for action or repose’ (David Hester, 2024 p22)

I have a particular interest in the way Robert Henke uses lasers in his audio-visual work ‘Lumière I’ from 2013. There is a beautiful simplicity by only having one colour of laser and creating the sound from the lasers impulse control.

set up

While experimenting at home for this piece, I only had access to one speaker, but I knew that I wanted to have multiple cymatic visualisations and therefore multiple speakers. This took me a while to get my head around once in the gallery, but with the help of Rory, the rest of the set up ran fairly smoothly.

I planned for each speaker to have its own distinct sound. The immersive experience only came to life when all three were working in tandem allowing the viewer to experience the complete piece within the space and appreciate it fully. This thinking was inspired by Arthur Koestler’s concept of the holon (1978), which posits that each part of a system is both a whole in itself and dependent on the other parts to function fully. This way the physical form of the work tied with the themes of being an individual but also a part of our greater environment.

music/sound

While I had a rough idea of what sounds I would be using before heading into the gallery to install, I wasn’t sure how the different speakers would affect the visuals. This meant I had to do most of the sound design work while in the gallery space. I gave myself ample time to complete the sound, but I still felt a sense of pressure to get the pieces finished in time. It was definitely interesting to work on a project in this way.

With my experience working with Joshua, composing with the lasers in mind was an intuitive step for me, especially with the instantaneous visual feedback that working with cymatics brings. I created two pieces of music for ‘Visions Of Being’ to show different the aspects of cymatics using lasers; ‘Cymatic Lullaby I’ and ‘Cymatic Lullaby II‘.

Both pieces of music use sine tones as the basis. Because of their resonant qualities these tones create a harmonious image. However, there are still captivating images created when using more complex or dissonant waveforms that I wanted to present in the work. This is why I decided to use a bell throughout ‘Cymatic Lullaby I‘. I have an appreciation for these types of sounds in this context as they fit well within the ambient soundscape but with the visuals they create an interesting juxtaposition.

execution

Although I am happy with the way my work came together in time for the opening, there was a disappointing aspect that the lasers brought. Having used small rechargeable laser pens, the battery life was less than desired. To combat this, I made sure that there were back ups that could be switched out when needed. However, With the installation needing to be active for hours at a time, the lasers quickly over heated and didn’t have enough time to recharge fully. This meant that the physical ‘art object’ that was in the room was obscured by darkness for large parts of the exhibition. Working within my small budget I believe I did the best that I could, but in future iterations of this project more research into a sustainable source for the lasers would be needed. As the lasers began to run out of battery they would flash adding a different dimension to the work that I hadn’t thought about prior, what if in a future iteration they were controlled by midi or some other software?

Both Cameron, who I shared the space with, and I would’ve liked to have a smoke machine inside the room to elevate our works. I planned to have the smoke to help give the projections a tangible, physical presence within the space but ultimately decided not to have it due to a lack of a power, we were already using a lot of extension cable and the smoke machine needed more than we could supply. We also decided not to so we wouldn’t have to worry about leaking smoke into the rest of the gallery.

> Group Work

We split ourselves into four main groups; curatorial, performance evening coordination, poster/promotion and documenting. I would like to say that each team played their part really well. I would particularly like to highlight Minsoo as he worked alone to document our works and did a great job.

Making decisions was made easier by allowing for each group to discuss their topic among themselves before presenting their ideas with the rest of the class. Working in this way, we ensured that everyone, if they so pleased, had a say in the decision making. This is something we knew to be important as a a whole class collaboration, and set out to achieve from the start to avoid any one person or group from taking too much control.

curation

As a part of the curation team, I enjoyed the puzzle of trying to figure out which works would fit thematically together to create a cohesive experience. I think that decisions came quite naturally once we had figured out what the requirements of everyone pieces were, whether that be a darkened room, playing sound through headphones or to be by a window. We knew we wanted each room to have its own unique feeling or atmosphere, which I think we achieved. There was one room which ended feeling quite empty with some people dropping out of the exhibition after we had already chosen where the works would be. This did, however, make for a larger performance space and allowed for more people to be in the room when it came time for the performance evening.

> Developing Ideas/What’s Next

Mark Wagner’s project ‘Cymagick‘ serves as an inspiration for future iterations of this project, as he brings cymatics into a live performance setting. I think this helps an audience to understand the immediacy of cymatics that might not otherwise be conveyed. I also know that sound and water interact beautifully and I have ideas loosely based on Boris Acket’s ‘Sunbeam, Captured’ that I am eager to explore.

Audience interactivity is something that I have been aiming to incorporate into my work but have not yet had the chance to. With the knowledge I have now about cymatics running in tandem with multichannel playback, I would feel more confident trying to create a synthesiser that connects to the display for audiences to interact with, as was my original intention for this piece.

References

David-Hester, J. (2024) The Effortless Way Of Books

Deleuze, G, Guattari, F. (1980) A Thousand Plateaus

Koestler, A. (1968) Janus: A Summing Up

Categories
reflective writing + essays sound studies and aural cultures

SS&AC Concept and Production Plan

My audio paper has passively conceptualised itself to follow through a day in someones life as they live in London. I plan to track as they wake up, consume social media, take the tube, pass by construction and spend time in the park. My intention is to highlight our ‘audio diet’, what or aural environment consists of and the effects it has on us. 

I have spent countless hours throughout this project adjusting my ways of listening and have found myself in awe at the inspiration that can be drawn from the world, but also disheartened at the fact no-one really seems to pay attention to it. Since I have started listening in this new way I have also come to realise how oppressive the modern soundscape is. I believe there is a large portion of what we hear in the city to be considered ‘noise’ that our brains have to spend processing power to filter out, alongside the hundreds of social media posts and other short forms of content most of us consume everyday. As AI begins to filter into these platforms it isn’t hard to see why people have been calling these videos ‘brain rot’ for a reason.

Advertisements are something else I think plays a large part in this noise, we cannot seem to escape them, now with our wearable tech, phones and other smart devices, companies can beam product placement at us no matter where we are; where we look, especially as regular people become tools for advertisers through sponsorships deals. Everyone and everything is calling for us to over-consume.

This over-consumption and noise, in my opinion, are the main causes of isolation and disconnection between ourselves, our community and our environment. ‘Deep listening’(2005) has been a primary text in my reconnection with the environment as she writes, “One ought to be able to target a sound our sequence of sounds as a focus within the space/time continuum… Such expansion means that one is connected to the whole of the environment and beyond.” (Oliveros, 1989, xxiii)

I hope to highlight this theme of reconnection with recordings of various parks around the city, as I believe nature and its diverse soundscapes to be a crucial step towards building a better relationship with our surroundings. Daniel Scott Cummings ‘The Listening Artist’ (2017) is another text that has been helping me manoeuvre through these thoughts, he writes:

“Ways of listening are often prescriptive and offer strategies and techniques. They give us strategies of entry to new zones of understanding, to new ways of hearing that may otherwise be far away lands; they offer means to experience the other.”

I have been making recording with a H5 microphone as I travel the city, capturing any environments I find particularly abrasive or oppressive. In contrast to these recordings are scenes from Victoria park to highlight, what I believe to be, more positive aural environments. The H5 has been a great tool, allowing me to quickly capture and share my thoughts as I move through London and its various soundscapes. These thoughts are scattered throughout the piece and I have chosen to keep them as unedited as possible, as my way to resist the shortening of our collective attention spans.

I came into this project looking for ways to be more present in the ‘here and now’, but through the process of all my reading, thinking and meditation, I have arrived at a much broader; a much greater issue at hand, one which all of us are grappling with in one way or another. I do not believe it is possible to tackle all the thoughts I wish to discuss in this 10 minute time frame, especially given the abstract leaning form of my audio paper. But this topic is one I care about deeply, as our attention is being colonised by corporations that fundamentally do not have our best interest at heart and seek out only one goal, profit. So I’m sure that I will return to this discussion once again, if the opportunity does arise.

I do not think I have really come to a conclusion throughout the my time working on this project, and for a while, it was stopping me making progress as I was thinking I needed to have a grand point with a big narrative and a call to action to finish off the piece. But I have realised life is not always about drawing conclusions but, learning, building on what previous generations knew and sharing what we do know, now.

References

Oliveros, P. (2005) Deep Listening: A Composer’s Sound Practice. iUniverse.

Scott-Cumming, D. (2017) ‘The Listening Artist: On Listening As An Artistic Practice Beyond Sound Art’.

Bibliography

Blacking, J. (1995) Music, Culture And Experience

David Hester, J. (2024) The Way Of Effortless Books. Kingston Upon Tames: Well Books

Fell, M. (2021) Structure and synthesis. Falmouth: Urbanomic.

Higins, L. and Shehan Campbell, P. (no date) Free To be Musical.

Kim-Cohen, S. (2016) Against Ambience and Other Essays. New York, UNITED STATES: 

Bloomsbury Academic & Professional. Available at: http://ebookcentral.proquest.com/lib/ual/detail.action?docID=4198059 (Accessed: 8 November 2024).

Koestler, A. (1978) Janus, A Summing Up.

Lydon, P.M. (2024) ‘Asking questions of nature: Art as a catalyst for ecological consciousness’, Nature-Based Solutions, 6, p. 100138. Available at: https://doi.org/10.1016/j.nbsj.2024.100138.

McGlaughlin, H.C.J. (2022) Music in Star Trek: Sound, Utopia, and the Future – ProQuest. Available at: https://www-proquest-com.arts.idm.oclc.org/docview/3094869116/fulltext/E2342713672F496FPQ/1?accountid=10342&sourcetype=Scholarly%20Journals (Accessed: 9 October 2024).

Michael Hamel, P. (1978) Through Music To The Self.

Mitchell, A. (2023) ‘Resilience, Reconnection, Recovery: The Healing Power of Music’, Problems in Music Pedagogy, 22(2), pp. 55–62. Available at: https://doi.org/10.59893/pmp.22(2).003.

Rubin, R. (2023) The Creative Act: A Way of Being: the Sunday Times Bestseller. Edinburgh, UNITED KINGDOM: Canongate Books. Available at: http://ebookcentral.proquest.com/lib/ual/detail.action?docID=7027464 (Accessed: 8 November 2024).

Sarath, E. (2013) Improvisation, creativity, and consciousness: jazz as integral template for music, education, and society. Albany: State University of New York Press (SUNY series in integral theory).

Scott-Cumming, D. (2017) ‘The Listening Artist: On Listening As An Artistic Practice Beyond Sound Art’.

Solis, G. and Nettl, B. (2009) Musical Improvisation.

The Sound Studies Reader (2012). Available at: https://web-p-ebscohost-com.arts.idm.oclc.org/ehost/ebookviewer/ebook/bmxlYmtfXzUwNzAxNF9fQU41?sid=29b5666e-5e47-4fee-8143-0b85f9df8249@redis&vid=0&format=EB&lpid=lp_19&rid=0 (Accessed: 13 November 2024).

Tolle, E. (1997) The Power Of Now.

Whittaker, G.R., Peters, K. and Opzeeland, I. van (2024) ‘Oceans sing, are you listening? Sounding out potentials for artistic audio engagements with science through the Polar Sounds project’, Marine Policy, 169, p. 106347. Available at: https://doi.org/10.1016/j.marpol.2024.106347.

Categories
reflective writing + essays

S&E E1 Reflective Writing

summer + initial ideas

This project began over the summer as one of my first explorations with Ableton. I had been starting small projects throughout the summer to keep myself active over the break, with no intention of them being taken any further, as Fell writes ‘When practice becomes focused on goals and end points, it distorts itself‘ (Fell, 2021 p.21). However, this piece felt like it could be taken further, I was also finding that arranging the track was a lot harder than the other pieces I had been working on, I knew this piece had to be explored more given the chance.

As we delved into spatialisation on the course, this piece kept resurfacing within mind. Almost as if I knew that the work would lend itself well to being played through a multichannel system. ‘The knower in you who dwells behind the thinker‘ (Tolle, 1997 p.5) With Tolle’s line of thinking in mind the journey of open exploration began.

experimentation + working with Joshua

I chose a close friend of mine, Joshua, to work on this project with me because of his interest in eastern philosophies like Wu Wei, his exploration of Taoism how we can apply it to our practices as a western audience and the way this ties in with his movement practice, which is inspired by moving meditations, yoga and capoeira. Taking a holonic approach to this project, I thought that with his perception of the world and style of movement, he would help bring life to the soundscape that I created in a physical form. ‘When parts of a system are integrated, a wholeness results that is greater than the sum of the parts, and which in fact feeds back to enhance the vitality of each of the parts, whose enhanced integration in turn further promotes the vitality and integrity of the overarching wholeness.‘ (Sarath, 2021 p.208)

Joshua and I had a session in 108 working on the movement and arrangement of the soundscape. I started the session by letting the soundscape play for around 10-15 minutes, giving us time to enter the right state of mind to get the best out of the work, each other and allowing Joshua time to warm up. We then spent a hour or so going through the individual tracks to thin out the piece, as we thought there were too many sounds overlaying each other to really appreciate the spatialisation. This tends to be an issue with my work overall, so I’m grateful to have been working with someone else for this project to bring attention to it this time round.

Focusing on the movement, we were inspired by tai chi, qigong, contemporary works from artists such as Blackhaine and, after seeing Joshuas initial response to the soundscape, the introductory scene for Sandman in Spiderman 3 (2007). The slow rising and falling, breaking and piecing back together felt very relevant to the themes of growth, decay and rebirth underlying the project, so we leaned into these types of movements. As a result arranging the soundscape happened naturally as we thought through how we wanted the movements to happen throughout the piece. A quote from Joshua’s dissertation comes to mind ‘In this creative dance, where nothings is pursued, nothing is lost, and everything gracefully falls into its rightful place – nothing remains‘ (David Hester, 2024 p.54).

meditation + growth and decay

The themes arose naturally as the explorations of the project continued. Loops have been a common element of my work for quite some time now, but I haven’t spent any time before this project exploring the reasons behind this way of working. Meditation has been a key part of the project, I will spend time in nature, solitarily listening to the environment that I find myself in. I will try to dissect the soundscape, hearing out for the faintest noise. Deeply listening to find my place within the environment, blurring the lines between the soundscape and the self, as echoed in The Creative ActIt is through communing with nature that we move closer to our own nature.‘ (Rubin, 2023 p.52). Through this Listening, I discovered that, through these loops, I was trying to encapsulate the cyclical nature of life and death, growth and decay with sweeping, organic LFOs that effect almost every parameter of every instrument. ‘Creativity means the formation of new patterns, exceeding the limitations and boundaries of old patterns, or using old patterns in new ways’ (Oliveros, 2005 p.xxv).

gallery scenario

If this piece were to be taken into a gallery space, I think a basic way would be to have the multichannel set up in the space and have Joshua performing the movements in front of an audience, however this would make it difficult for the audience to engage with the work in the way that I intend, by exploring the space and finding a place you find most comfortable. Perhaps this could be avoided by having projections of the movements on the floor and/or ceiling with comfortable blankets, bean bags or chairs in the space to invite the audience to relax and spend time with the piece however they wish.

Expanding on these ideas explored in this project, I think that it would be beautiful to install this work somewhere in the woods, where the speakers can be much further apart. Each speaker could be placed within the trees, encouraging even more exploration from the audience. I like the prospect of this idea as it ties directly to the themes of reconnecting with nature. I think it would serve the piece well if the speakers were left to be reclaimed by nature, completing the cycle of growth and decay.

References

David Hester, J. (2024) The Way Of Effortless Books. Kingston upon Thames, United Kingdom: Well Books

Fell, M. (2021) Structure and synthesis. Falmouth: Urbanomic.

Oliveros, P. (2005) Deep Listening A Composers Sound Practice. Bloomington, IN: iUniverse

Rubin, R. (2023) The Creative Act: A Way of Being. Edinburgh, UNITED KINGDOM: Canongate Books.

Sarath, E. (2013) Improvisation, creativity, and consciousness: jazz as integral template for music, education, and society. Albany: State University of New York Press (SUNY series in integral theory).

Tolle, E (1997) The Power Of Now. United Kingdom: Hodder & Stoughton

Bibliography

Higins, L. and Shehan Campbell, P. (no date) Free To be Musical.

Kim-Cohen, S. (2016) Against Ambience and Other Essays. New York, UNITED STATES: Bloomsbury Academic & Professional. Available at: http://ebookcentral.proquest.com/lib/ual/detail.action?docID=4198059 (Accessed: 8 November 2024).

Lydon, P.M. (2024) ‘Asking questions of nature: Art as a catalyst for ecological consciousness’, Nature-Based Solutions, 6, p. 100138. Available at: https://doi.org/10.1016/j.nbsj.2024.100138.

Koestler, A. (no date) Janus, A Summing Up.

Blacking, J. (no date) Music, Culture And Experience.

Mitchell, A. (2023) ‘Resilience, Reconnection, Recovery: The Healing Power of Music’, Problems in Music Pedagogy, 22(2), pp. 55–62. Available at: https://doi.org/10.59893/pmp.22(2).003.

Solis, G. and Nettl, B. (no date) Musical Improvisation.

Whittaker, G.R., Peters, K. and Opzeeland, I. van (2024) ‘Oceans sing, are you listening? Sounding out potentials for artistic audio engagements with science through the Polar Sounds project’, Marine Policy, 169, p. 106347. Available at: https://doi.org/10.1016/j.marpol.2024.106347.

Scott-Cumming, D. (no date) ‘The Listening Artist: On Listening As An Artistic Practice Beyond Sound Art’.

Michael Hamel, P. (no date) Through Music To The Self.

Filmography

Blackhaine (2022) Barcelona. Available at: https://youtu.be/wTrDMjRAQzs?si=AejHLrkKRhS071Jd

TopMovieClips (2017) The Birth of Sandman Scene – Spider-Man 3 (2007) Movie CLIP HD. Available at: https://youtu.be/to29LvuColU?si=gebKCvxsUpwMzCWG

Categories
reflective writing + essays

GSC Essay

[Jazz, Artistic Practice and Spirituality] 

Introduction 

Music has long been recognised as a powerful medium of expression, capable of evoking deep emotions and transcending cultural and temporal boundaries. Jazz has become a genre played by many musicians that display a profound expression of cultural identity, personal emotion, and, significantly, spirituality; spirituality that encompasses a broad spectrum of experiences and beliefs; that connect individuals to something greater than themselves, whether it be a higher power, the universe, or their own inner depths. 

Emerging in the early 20th century within African American communities, jazz has grown into a global phenomenon, celebrated for its improvisational nature and emotional depth. The relationship between spirituality and music in the context of jazz is especially rich, offering insights into how artistic practice can serve as a conduit for spiritual exploration and expression. 

History Of Jazz 

The roots of jazz are deeply intertwined with African American traditions, which include elements of gospel and blues. These genres were born out of the African American experience, often touching on themes of suffering, resilience, hope, and a longing for freedom, earning the name ‘music of resilience’ (2022) or ‘movement art’ (p. 40, 2016). These elements of spiritual expression were central to the music of enslaved Africans in America, serving both as a means of coping with hardship and as a tool for emancipation. 

The blues, a precursor to jazz, was characterised by its expressive vocals and melancholic melodies. It was a direct reflection of the African American experience, often dealing with themes of love, loss, and hardship. Gospel music, with its roots in black churches, emphasised communal participation and spiritual enrichment. These musical traditions laid the groundwork for the development of jazz, infusing it with a deep sense of spirituality and emotional resonance. 

As jazz evolved, it retained these spiritual elements. The improvisational aspect of jazz, which allows musicians to express their innermost thoughts and feelings spontaneously, can be seen as a form of spiritual practice. This improvisation is akin to a spiritual journey, where the musician navigates through uncharted territories of creativity and emotion, often resulting in moments of profound insight and connection. 

Jazz and Spirituality 

Jazz and spirituality intertwine profoundly, revealing a rich tapestry of cultural, emotional, and philosophical connections. Many jazz artists carry these connections to their artistic practices, and deep connection to one’s instrument can help guide musicians during improvisation to express themselves freely in a state of flow.

Musicians infuse their performances with spiritual significance, transforming music into a medium for transcendent experiences, communal solidarity, and personal reflection. By examining the symbiotic relationship between jazz and spirituality, we uncover the genre’s ability to evoke profound human emotions and connect listeners to broader metaphysical concepts. Two artists whose spirituality is especially interwoven are Alice Coltrane and Pharoah Sanders.

Alice Coltrane’s legacy is often obscured by the shadow of her iconic husband, John Coltrane, however the depths of spirituality that Alice came to know are next to none. Religion played an enormous role in both her life and work ‘…the importance of spirituality of the individual being and diversity in praising God, would permeate her life and music until her death'(p. 76, 2010). After the death of her soul mate, she devoted much of her time to isolation, studying eastern philosophies under Hindu Yogis and reading scriptures. Themes of grief, growth and love ooze out of her work from this period, especially on records like ‘Ptah, the El Daoud’ or ‘Journey In Satchidananda’.

‘Kirtan: Turiya Sings’ is a collection of nine tracks comprised of Coltrane singing in Sanskrit whilst a Wurlitzer organ. Upon first listen, it quite quickly becomes clear that this is music with a higher purpose. Coltrane’s spectacular vocals are consistently the high points of this record, speaking volumes as this was her first release with her vocal takes the fore. This becomes especially evident in tracks like “Krishna Krishna” and “Hara Siva,” where her voice carries a meditative, almost transcendent quality that elevates the spiritual essence of the album. The minimalist arrangement, centered around the Wurlitzer organ, creates a serene backdrop that allows Coltrane’s voice to shine and convey a sense of devotion and peace. This album not only showcases her vocal prowess but also her deep spiritual commitment.

Pharoah Sanders is renowned for his meditative offerings to free jazz, especially in his 1977 album ‘Pharoah’ and his contributions to the 2021 project ‘Promises’. Sanders has also become a master of timbre and will go down as one of the most guttural saxophonists in all of jazz, with works like ‘You’ve Got To Have Freedom’, ‘Black Unity,’ and ‘The Creator Has a Master Plan’ showcasing his deep spiritual and musical intensity thanks to his multiphonic technique. His work embodies a deep sense of spiritual quest and the pursuit of transcendence through music.

Artist Practice, Improvisation and Healing 

Many jazz musicians view their art as a form of spiritual practice. The act of improvisation can be seen as a meditative process that requires deep concentration, presence, and a connection to something greater than oneself. Musicians often describe moments of transcendence while playing, where they feel a sense of unity with their fellow musicians and the audience. This state, sometimes referred to as being “in the zone” or experiencing “flow,” is akin to the spiritual experiences described in various religious traditions, ‘there is a sense of something bigger than the musicians that is outside of them, but that they can access.'(2023). 

Andre 3000 followed in the footsteps of spiritual jazz with his new album ‘New Blue Sun’ and is often seen in public parks or laundromats practicing his flute. In an interview, Andre 3000 described how stepping improvisation was both a way of seeking inner peace and facing the expectations of changing styles drastically after a long career in hip-hop. This shift allowed him to be confident in his expression once he reached a state of flow, ultimately improving his mental well-being and creating a deeper connection to himself and the other musicians who were part of the process. His public performances demonstrate how spirituality and artistic practice can intersect in daily life, creating opportunities for personal growth and communal connection.

The improvisational nature of jazz makes it particularly effective in therapeutic settings, as it allows for flexibility and adaptability in addressing individual needs. It can provide a sense of comfort and solace, offering an emotional outlet for those dealing with trauma or grief. The expressive and cathartic qualities of jazz make it a powerful medium for processing complex emotions and finding inner peace. This therapeutic potential highlights the deep connection between jazz, spirituality, and healing. Jazz has also been used as a tool for healing, both physically and emotionally. Music therapy, which often incorporates jazz elements, has been shown to reduce stress, alleviate pain, and improve overall well-being.  

Conclusion 

The relationship between spirituality and jazz in artistic practice is profound and multifaceted. Jazz, with its roots in African American spiritual traditions, has always been more than just a musical form; it is a means of exploring and expressing the deepest aspects of the human condition. Through its improvisational nature, jazz allows musicians to engage in a form of musical transcendence, where they can enter states of flow and connect with the collective unconscious. 

The works of iconic jazz musicians like Alice Coltrane and Pharaoh Sanders exemplify how jazz can serve as a medium for spiritual exploration and expression. Contemporary artists, like Andre 3000, continue to draw on these traditions, incorporating elements of spirituality into their performances and compositions. Jazz festivals and communal performances further highlight the genre’s ability to foster spiritual communion and collective celebration. 

In conclusion, jazz is a powerful medium for spiritual expression, offering a unique pathway for individuals to connect with themselves, each other, and the transcendent. As the genre continues to evolve, its spiritual essence remains a vital and enduring aspect, reflecting the timeless and universal quest for meaning and connection through music. 

References

https://www.npr.org/2023/11/14/1212661071/andre-3000-album

Brown L. (2010). John Coltrane and Black America’s Quest for Freedom: Spirituality and the Music. United States: Oxford University Press, USA.

Edgar W. (2022). A Supreme Love: The Music of Jazz and the Hope of the Gospel. United Kingdom: InterVarsity Press.

Rabaka R. (2016). Civil Rights Music: The Soundtracks of the Civil Rights Movement. United States: Lexington Books.

Reynolds, N. (2023). Charting the Spiritual Experience in JazzReligions14. 842. https://doi.org/10.3390/rel14070842

Categories
reflective writing + essays

CSP E1 reflective writing

working as a group

Overall, I would say that working with the group has been quite successful. Going into this project I wanted to try and pursue a different sound than what I am used to. I already found Kit, Tal and Mouses work intriguing and wanted to know what it would be like to work and bounce ideas around with them. We had lots of great discussions in class about the topics and themes we would like to explore, including folk lore, spring equinox, changing seasons linking to changing frequencies and the act of broadcasting itself. These conversations have proved very useful as they led us to a great concept that we could draw lots of inspiration from. Mouse has been a great group leader and she has been very organised, creating google docs for us to share ideas and other elements we had recorded.

To be quite frank, I have been busy working on other, more time restrictive projects throughout this unit and therefore have been unable to give this project the level of attention and time that I would have liked to. However, I am happy with the work that I have produced, it compliments the pieces that the others in the group have made. The work as a whole sounds unified, showing that we all had similar visions of where we wanted the project to go. I think this is because of the strong concept we created for ourselves to fall back on if we were ever unsure where to take our pieces.

individual piece

As I have mentioned in some blog posts, my production process has changed a lot in recent months. Previously, I was using digital synths and DAWs on my laptop, which I felt quite restrictive. I criticised every note and its placement, as it could be edited at any moment, nothing was permanent. Now that I use more analogue equipment, I take a much more relaxed approach. I feel a sense of freedom when recording and allow for my mind and work to ebb and flow, adding up to, what I think to be a healthier practice. I prefer the tactile, physical nature of hardware and it adds a deeper level of connection to my works. The more improvisational style I have found works well in this context as it parallels the unexpected nature of tuning through the radio frequencies.

This piece was made with my Arturia Minibrute 2 running through a chain that included looper, pitch shift, delay, reverb and EQ pedals. I started off making an extended version using the whole text to get the overarching tone right, then I shortened the piece down to fit into the four minute slot that we each had on the broadcast. A field recording of a blustering wind is played at the beginning, paired with a droning synthesiser loop as to communicate the cold isolation that comes with the winter months. I made the decision to focus more on textural and harmonic elements in this piece rather than focusing on melody, as I thought that it would help to convey the barrenness of winter. As the drone grows and the winds die down, footsteps can be heard, signifying the resilience of human life. This leads us into bird songs that were captured by mouse are which suggest the beginning of spring.

I wanted to have the track slowly build throughout, similar to the feeling of wanting winter to come to an end. but I had no intention of having a release for this building tension because in nature the movements are subtle and often times go unnoticed, which is what I wanted to reflect in my work. The analogue textures are heightened when heard back through the radio. The transmission adds a layer of distortion which I think help to gel the vocal and instrumental tracks.

set up/ themes

The set up for recording involved three laptops and two radios. One laptop was transmitting our instrumental work, the second transmitting the text. The third radio was transmitting additional sound effects onto a different frequency that was tuned to throughout the piece, bringing in a layer of interference and other broadcasts. The two radios were then recorded with a H5 to create the final piece. The radios were placed in a way that gave a full panned stereo effect. This method was used to utilise the unique properties of radio to their full capability. Having transmission as a large part of the piece, it allowed us to welcome interference and other broadcasts.

Although I am very pleased with our work, I definitely would have liked to utilise the tuning if radio more frequently than we did, but we can lean into this idea more if we have the chance to performance live for radio.

Categories
reflective writing + essays

SDT E2 promotional material

Item #: 07382A

Object Class: Keter

Special Containment Procedures:

07382A is to be housed in a reinforced containment chamber equipped with redundant electromagnetic field generators and sound-suppression technology. Access to 07382A is restricted to Level 4 personnel and above. Any experimentation involving 07382A requires prior approval from the Site Director.

Description:

07382A, known as HEKEDE, manifested as a clandestine emissary from the obscure recesses of antiquity. Unearthed in an undisclosed antique repository within [REDACTED], HEKEDE resides within a transparent cocoon—a palm-sized, stygian disk adorned with an illegible etching. Upon breaching the transparent containment apparatus, HEKEDE emanates a spectral hum and subtle luminescence from its engraved symbol. This unassuming disk exhibits the capability to facilitate dimensional translocation, providing [REDACTED] with access to a realm free from physical constraints. In this anomalous plane, temporal constructs disintegrate, rendering time an amorphous abstraction. HEKEDE, once banal, undergoes metamorphosis into an instrument of reality manipulation—a beacon for entities not of this realm.


The revelation of HEKEDE’s attributes attracts the attention of erudite academics and occult enthusiasts alike. [REDACTED], recognising the artifact’s esoteric potency, reluctantly assumes the role of custodian for this Class 0 anomaly. Simultaneously, an enigmatic consortium emerges with the overt objective of appropriating the artifact for inscrutable motivations. Burdened by the ethical conundrum inherent in wielding HEKEDE’s formidable capabilities, [REDACTED] faces a crucial decision—maintain vigilant custodianship or expose the artifact’s latent potential to the wider expanse.


Symbolising a nexus of both fascination and trepidation, HEKEDE persists as a repository of arcane profundities guarded by [REDACTED] and the custodians of the occulted realms. Nestled in the heart of [REDACTED], HEKEDE endures as a silent sentinel. Its occult etching serves as an inconspicuous overseer within the emporium, covertly harbouring the ineffable secrets of eons within its palm-sized confines, poised for the eventuality of a discerning interlocutor unraveling its cryptic enigmas.

Addendum 07382A-1:

The attached file comprises fragmented audio pieces salvaged and stitched together from the disk, audible only when played through a 1992 Nakamichi CD4. The endurance of its psychic properties in this format is unknown. Since [REDACTED], the location of both HEKEDE and its proprietor [REDACTED] remains unknown.

Categories
reflective writing + essays

SDT E2 reflective writing

experience

Cameron, Jack and I were drawn to each other as soon as group work was mentioned in class, and working with them has been a great experience. We compliment each others sound well and bring a fresh take to all of our ideas which is created a great environment for experimentation. Almost straight away, we came up with themes of horror, found objects and having a story of where whatever we were about to make would come from, ideas were bountiful.

After allowing time to rest over the break, and for Cameron to come back to the uk, we got into any space we could in the uni and started recording. After a few days we had enough material to start arranging the work. We had lots of fun in these sessions and I think that comes through strongly in the work.

decision making

Making decisions within the group was an easy process. We all contributed to decisions and always seemed to be on the same page of where we wanted the project to go. Most sounds were created together in our sessions at uni (other than some voice messages sourced by Jack) and posted to our group discord after each session ended. This made the management of files effortless and we were all up to date if we could not make a session.

arrangement

We each brought a different skillset to the group which made arranging our pieces quite a natural process. Camerons history with Ableton allowed him to add the rest of the groups ideas into one file and create additional effects. Jacks more analogue feel shone through in our sessions together, his process fit well within the themes of the project. My mixed experience helped to connect hardware synthesisers with digital manipulation and effects to create the layered drones that the other pieces were based off of.

If we had more time, we would’ve liked to add to the sections in between our pieces to create more of a natural flow to the project as a whole. We also had discussions about dubbing the project onto tape or CD, which I think would complete the project. We have all expressed that we would like to work with each other in the future, even outside of university projects. It would definitely be intriguing to make something way out of all of our comfort zones together as a challenge.

soundcloud link

Categories
reflective writing + essays

SDT E1 reflective writing

My original idea consisted of breaking down English language through phoneme reconstruction. The plan was to talk/sing each vowel then layer them to make up some form of harmony. The vowels would be stretched to make the length of the recording. Mono recordings of consonants would periodically appear throughout the piece in clusters and slowly fade with granular effects and modulating delays. However, once I realised that I wouldn’t be able to fulfil both ideas fully, I decided to experiment with the piece that became the final composition as much as possible.

I created a patch on a Korg Volca Modular during a lecture, then recorded a few different loops varying in timbre. After chopping up, time warping and pitch shifting the recording, I arranged the first section of the piece. Reverb, delay and other effects are added to create a sense of dreaminess and help the listener let their guard down. This is layered with a slowed field recording of the Hare Krishna mantra I captured in June of this year. This recording is significant because local hindus in my home town would sing in the city centre. I can recall a number of good memories that would’ve had this as the soundtrack. As it is a mantra it also adds to the lull of the first section.

Wanting to explore a new concept, I made a recording of my dishwasher to investigate reduced listening. Its scrape and hum intrigued me. It adds some sort of grim ambience to the track, which I find fits very well. The recording makes up the backdrop of the piece. Unbothered and unrelenting, it trudges along through the piece in its entirety.

The lyrics in this piece are taken from a reflective letter, written to myself prior to moving to London. There are three vocal tracks. One was recorded through a series of delay and distortion pedals to create a thick texture. I duplicated this track and slowed it down, so that the words would blend and melt together. The two tracks are then panned to the left and right, enveloping the listener, along side a loop from the Volca Modular that is slowed down and bitcrushed to create the wall of noise. However, the piece felt like something was missing, so I recorded myself whispering the passage, which I think helps complete the piece.

The piece is an attempt to translate my current psyche into audio, some kind of self portrait. It details the depths of confusion that I have come to know. My struggle in finding some sense of self or meaning within my art practice. I tend to struggle to mix all the elements in my work cohesively and I think that is the main weakness of this piece too. Although I looked into reduced listening while making this piece, I think that exploring this topic further will shine light on thoughts and ideas that can influence my practice even more.

Categories
reflective writing + essays

ITSA refective writing

Sound arts has quickly become a topic that I cannot stop thinking about. I have tried multiple times to narrow down a definition, but it seems almost impossible. However, I don’t think that it needs one. Sound arts, to me, is something that should be felt and doesn’t really need to be pinned down.

Coming from a history in music, I have been guided to categorise sound into ‘good’ and ‘bad’. The categorisation of sound has lead to some dissonance within me, as I have always sought out experimentation and play in my creative practice. I have been striving to unlearn this since joining the sound arts course. What if I want to present ‘bad’ sounds and give them a context to elicit a reaction out of an audience. This thinking has lead me to the politics of sound arts; Who has a voice? Why does one person have a say and not the other? Who are the people we need to be listening to? These are questions I have been chewing on since stepping into my first lecture with Annie. Although the works shown in class have been produced by predominately white men, I can feel the movement away from this ideology, and for other voices to be presented.

The openness to experimentation was one of the first things that caught my eye about sound arts, this contrasts with the way I felt the music production course would be pushing for ‘industry standard’. Some works are completely generative, site-specific or ‘unfinished’. Umberto Eco details that some works are like tool kits that are to be deciphered at the time of performance (p. 4, 1962). This resonates particularly well with me, as I have a growing interest in installation pieces and an audiences interactivity with such work.

The organisation that I am currently building with a close friend (new*club) is also aiding in my exploration of sound arts. We are researching ways we can present a combination of audio and visual experiments to the public, though fashion and experience. This could be explored in multiple differing forms, one such form could be a Chladni plate created by the user on site, to then be printed on their own clothing.

Recently, I have been unsure of where my work belongs. I do not feel the work I produce is ‘sound art enough’ to be placed in a museum but what I create is also ‘not musical enough’ to garner a crowd in a bar or club. This is causing a feeling of isolation within myself and work. However, with each budding artist that I speak to, I begin to realise how unimportant labels such as; sound artist, music producer etc. are, and am learning to let my work speak for itself. As Roland Barthes wrote ‘It is language which speaks, not the author’ (p. 143, 1967). I hope that if a future version of myself is reading, you have committed to this. It will save your mind, which you need to keep creating.

References

Eco U. (1962) The Open Work. Cambridge: The Harvard Press.

Barthes R. (1967) Image, Music, Text. London: Fontana.