Playing with time: Kate Bush’s temporal strategies and resistant time consciousness

This article focuses on two of Kate Bush’s post-Aerial (2005) albums: Director’s Cut (2011) and 50 Words for Snow (2011). In these albums Bush plays with the temporal qualities of recorded music to create the conditions for self-reflexive internal time consciousness to emerge within the listener. I argue that self-reflexive internal time consciousness is a process that enables a listener to gain some understanding that they are embroiled in an act of perception forged via active engagement with recorded music. Bush creates these conditions in two principle ways: In Director’s Cut she disturbs the memory of previous recorded versions that are re-visited on the album so they can be mobilised as new, interpretative-perceptive acts. In 50 Words for Snow she uses duration as a structure to support the construction of extensive perception. Bush plays with time on these albums because her conceptual music relies upon the uninterrupted unfolding of consciousness as it becomes interlaced with her recordings, understood in the Husserlian sense of temporal objects. Implicit to her temporal strategies is a critique of contemporary listening conditions and how they undermine the very forging of the perceptual ac

Tracks from the Crypt

David Bowie's 2015 'Blackstar' has been understood by critics and fans alike to have a certain valedictory status. For them, perhaps for us, it is a 39-minute and 13-second farewell. A long goodbye. My angle is different. By situating the Bowie/Renck collaboration on "Lazarus" in the context of a meditation on the question once posed by Georg Stanitzek, "Was ist Kommunikation?" I consider the CD and the video as experiments in re-configuration. More specifically, by thinking about the distinctly cinematic iteration of the question of communication (citing here Captain's "what we have here is … failure to communicate" from 'Cool Hand Luke') I propose that mediated communication embodies the Ich/Es modality of dialogue disparaged by Martin Buber. What this invites us to consider is whether "Lazarus" in particular isn’t the generation of an audiovisual tombeau from which or out of which communication strains are to be heard. Is it "saying" farewell? Is it "saying" anything? By drawing on Jacques Derrida’s appropriation of the crypt in the work of Abraham and Torok, I propose that "Lazarus" manages (and the feat is neither small nor insignificant) to communicate nothing. In effect, "Lazarus" is the very sound, not of a failure to communicate, but of a "speaking" emptied of what protects it from mediation. Here, Bowie's gnomic persona assumes a political valence not typically ascribed to it

Red assembly: The work remains

The work that emerged from the encounter with Red, an art installation by Simon Gush and his collaborators, in the workshop ‘Red Assembly’, held in East London in August 2015, is assembled here in Kronos, the journal of southern African histories based at the University of the Western Cape, and previously in parallax, the cultural studies journal based at the University of Leeds published in May 2016. What is presented there and here is not simply more work, work that follows, or even additional works. Rather, it is the work that arises as a response to a question that structured our entire project: does Red, now also installed in these two journals, have the potential to call the discourse of history into question? This article responds to this question through several pairings: theft – gift; copy – rights; time – history; kronos – chronos. Here we identify a reversal in this installation of the gift into the commodity, and another with regard to conventional historical narratives which privilege the search for sources and origins. A difference between (the historian’s search for) origination and (the artist’s) originality becomes visible in a conversation between and over the historic and the artistic that does not simply try to rescue History by means of the work of art. It is in this sense that we invite the displacements, detours, and paths made possible through Simon Gush’s Red, the ‘Red Assembly’ workshop and the work/ gift of installation and parallaxing. To gesture beyond ‘histories’ is the provocation to which art is neither cause nor effect. Thinking with the work of art, that is, grasping thought in the working of art, has extended the sense of history’s limit and the way the limit of history is installed. What to do at this limit, at the transgressive encounter between saying yes and no to history, remains the challenge. It is the very challenge of what insistently remains.DHE

Sonic diaspora, vibrations and rhythm: thinking through the sounding of the Jamaican dancehall session

The propagation of vibrations may provide a better way of understanding diasporic spread than the conventional focus on the circulation of products (Hall 1980, Appadurai 1986, 1996, Gilroy 1993a, Brah 1996). Jamaican sound systems operate as a broadcast medium and a source of CDs, DVDs and other commercial products (Henriques 2007a). But the dancehall sound system session also propagates a broad spectrum of frequencies diffused through a range of media and activities - described as “sounding” (following Small’s 1998 concept of “musicking”). These include the material vibrations of the signature low-pitched auditory frequencies of Reggae as a bass culture (Johnson 1980), at the loudness of “sonic dominance” (Henriques 2003). Secondly a session propagates the corporeal vibrations of rituals, dance routines and bass-line “riddims” (Veal 2007). Thirdly it propagates the ethereal vibrations (Henriques 2007b), “vibes” or atmosphere of the sexually charged popular subculture by which the crowd (audience) appreciate each dancehall session as part of the Dancehall scene (Cooper 2004). The paper concludes that thinking though vibrating frequencies makes it easier to appreciate how audiences with no direct or inherited connection with a particular music genre can be energetically infected and affected - to form a sonic diaspora

Classical Music and Literature

Laura Marcus argues in The Tenth Muse that literary modernism took on filmic devices. This chapter argues that it did the same with music. Newly conscious of forms, languages, systems, and somatic effects, modernist writers turned to music, particularly Wagner, as a paradigm of artistic expression. Wagner reappears in writing – especially by Joyce, Woolf, Eliot and Ford – that eschewed traditional narrative arcs and literary realism, attempting to re-interpret and re-represent human experience with attention to form and style. Reading Woolf’s Mrs Dalloway informed by Wagner’s conception of the leitmotif as an affective, temporal device, and taking into account what Tim Armstrong calls the modernist ‘preoccupation with the non-linear nature of human time’ , shows how Woolf’s characters are constructed by a complex of affects, contexts, and memories