The Sonic Color Line

The Sonic Color Line
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The unheard history of how race and racism are constructed from sound and maintained through the listening ear. Race is a visual phenomenon, the ability to see “difference.” At least that is what conventional wisdom has lead us to believe. Yet, The Sonic Color Line argues that American ideologies of white supremacy are just as dependent on what we hear—voices, musical taste, volume—as they are on skin color or hair texture. Reinforcing compelling new ideas about the relationship between race and sound with meticulous historical research, Jennifer Lynn Stoever helps us to better understand how sound and listening not only register the racial politics of our world, but actively produce them. Through analysis of the historical traces of sounds of African American performers, Stoever reveals a host of racialized aural representations operating at the level of the unseen—the sonic color line—and exposes the racialized listening practices she figures as “the listening ear.” Using an innovative multimedia archive spanning 100 years of American history (1845-1945) and several artistic genres—the slave narrative, opera, the novel, so-called “dialect stories,” folk and blues, early sound cinema, and radio drama—The Sonic Color Line explores how black thinkers conceived the cultural politics of listening at work during slavery, Reconstruction, and Jim Crow. By amplifying Harriet Jacobs, Frederick Douglass, Elizabeth Taylor Greenfield, Charles Chesnutt, The Fisk Jubilee Singers, Ann Petry, W.E.B. Du Bois, and Lena Horne as agents and theorists of sound, Stoever provides a new perspective on key canonical works in African American literary history. In the process, she radically revises the established historiography of sound studies. The Sonic Color Line sounds out how Americans have created, heard, and resisted “race,” so that we may hear our contemporary world differently.

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Jennifer Lynn Stoever. The Sonic Color Line

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THE SONIC COLOR LINE

General Editors: Karen Tongson and Henry Jenkins

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In its expressivity, its musicality, its orality, in its rich, deep, and varied attention to speech, in its inflections toward the vernacular and the local, in its rich production of counternarratives, and, above all, in its metaphorical use of the musical vocabulary, black popular culture has enabled the surfacing, inside the mixed and contradictory modes even of some mainstream popular culture, of elements of a discourse that is different—other forms of life, other traditions of representation.33

Within academia’s historically logocentric white supremacist structures, these thinkers launched new ways of conceiving of aesthetics, value, history, theory, and memory. But while they centralized music to reconceive black literary aesthetics, their analysis remained largely structural and metaphoric.34 Building from these broad strokes, scholars—guided by Daphne Brooks, Farah Jasmine Griffin, Fred Moten, Gayle Wald, and Weheliye—have recently retheorized the relationship between black performance practice and writing as mutually informative. This critical move enables contemporary scholars to engage with the sonics of black cultural production on a more granular level—a “search for resonances” in Emily Lordi’s terms and a “listening in detail” in Alexandra Vazquez’s methodology—within a wider social and historical context.35 Scholars can now listen to the unique ways in which African American artists mobilize sound beyond structuring principle and as so much more than an object: as event, experience, affect, archive, and, as Shana Redmond argues, method.36

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