Professor Kaitlynn Mendes

The Sounds of Equality: Reciting Resilience, Singing Revolutions

A person in red wearing a mask, holding the Chilean flag, stands on a lamppost, holding up two fingers against a blue sky. They are singing "Bella Ciao" in protest.

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SO! Amplifies. . .a highly-curated, rolling mini-post series by which we editors hip you to cultural makers and organizations doing work we really really dig. You’re welcome!

When the pandemic hit the world in late 2019, the concept of lockdown ceased the social life of the people and their communities. In these unprecedented circumstances, a video from Italy took the internet. People in Italian towns such as Siena, Benevento, Turin, and Rome were singing from their windows and balconies, which raised morale. The song “Bella Ciao,” an old partisan Italian song, became an anthem of hope against adversity. This anti-fascist song was popularized during the mid-20th century across the globe as a part of progressive movements. Following this, people in many countries around the world created their renditions of “Bella Ciao” in Turkish, Arabic, Kurdish, Persian, French, Spanish, Armenian, German, Portuguese, Russian, and within India in languages such as Punjabi, Marathi, Bangla, and even in sign language renditions. It was such an apt moment that captured the idea of empathy, solidarity, and the human need for community. This moment was still resonating with me when I was approached by Goethe Institut, New Delhi, to work on music and protest, and create The Music Library. I knew what I needed to do.

Embed from Getty Images

The Music Library was conceptualized as a weekly playlist of protest songs. I believe protests are not just demands but are aspirations, unfulfilled promises that truly represent the resilience of people. I could not imagine anything more beautiful than protest music to represent the world, as it amplifies human desires for connection and better days ahead. I designed it as a weekly music bulletin that people could dwell in for half an hour, and it would be like a short musical insight to that country or theme. Although the project had to be cut short due to institutional limitations, The Music Library creted 36 weekly playlists focused on liberation movements, anti-colonial struggles, people’s uprisings, and popular expressions of dissent.

The logo for The Music Library, Goethe Institute

The Music Library hosts two types of playlists: issue-based and country- or region-specific. This approach curates and classifies music for a broader audience attuned to these categories. When I prepare a playlist, the first thing I seek is to incorporate marginalized and diverse voices. Diversity can be based on caste, gender, language, region, and more. I typically favor field recordings, amateur productions, and emerging artists. Occasionally, the featured artists have as few as 50 views on their videos. After listening to numerous songs and consulting individuals with greater expertise, I select 5-8 songs and then write a blurb to introduce the playlist. Sometimes, I also seek help for language assistance. In that sense, it’s a very collaborative effort. The Music Library’s mission resonates with Merje Laiapea’s mapping of Ukrainian resistance to the Russian invasion through music. The Music Library similarly engages protest music, but with a wider array of areas and themes.

After the first few weeks, I decided to transition from Indian protest music to global and I wanted to foster a gradual introduction instead of a snap transition. I realized that inviting guest curators would enable the transition to linger on for a bit before settling in, and the guest curators would have a much better idea of the protest culture in their respective country and/or area of research. For example, Sara Kazmi, a scholar-activist-singer from Pakistan, curated a playlist on protest music of Pakistan; Yueng, who is researching Hong Kong music for his Ph.D, curated a playlist on The Umbrella Movement in Hong Kong. So their expertise and knowledge of respective countries give us a better sense of what protest music is for people there than I could provide on my own. Like Sara and Yueng, many of the guest curators have either been part of protest movements or have written, observed, or researched closely. Likewise, there are guest playlists by musicologist Lucas Avidan that emphasize the prominence of hip-hop music, or as some call it “Bonga flava” in Tanzanian protest music, and a playlist on MC Todfod, an emerging rapper from Mumbai Hip-Hop collective Swadesi who passed away at the age of 24. Protests themselves are essentially about bringing people together and working together. In this sense, the co-curatorial process resonated with the idea of protest music itself as a collective action.

The idea of protest is essentially an act, attitude, orientation, and assertion against the dominant conservative system. So, in that sense, its definition is as varied as the kinds of conservatism existing in societies. It could be based on class, caste, gender, race, nation, region, language, food, and culture. In short, protest music means speaking up against power. Protest music plays multiple roles for the people practicing it or whom it represents. In a highly unequal power relationship, it is like a crack or a rupture against hegemony. In others, it asserts power. For many, protest music symbolizes an idea, utopia, like one world or Begumpura, i.e., land without sorrow, in 15th-century saint-poet Ravidas from India. With old social issues such as casteism, patriarchy, feudalism still lingering around and consolidating, and capitalism and nationalism getting strongholds across the globe, the world is more fragmented and hostile. In this situation, the protest music from around the world raises some particular issues but also many universal ones, such as equality, recognition, dignity, food, housing, healthcare, education, and above all, the right to live as an equal citizen. The Music Library brings all of this protest music under a single umbrella, as all this music has one thing in common: Resilience! At times, The Music Library is a music room that soothes, and other times a war cry for equality!

Bangladesh’s playlist, for example, curated by Dhaka-based artist, Emdadul Hoque Topu, is based on Liberation War songs. The Liberation War was a unique liberation movement based on linguistic identity. So, language, a mode of expression like music, was at the heart of the movement. Interestingly, when the recent popular uprising occurred, I was in Dhaka and saw the popular resentment against the Liberation War and its icons. It shows that protest music is as evolving and contemporary as any other expressive form, one age’s protest song could later turn into a voice of the oppressor or used to oppress any dissent. For instance, Rajakars, a term that till recently had very negative connotation due to its association with the detractors of anti-liberation, has been employed and repurposed in a chant or slogan ami ke, tumi ke, Rajakar, Rajakar (who am I, who are you, Rajakar, Rajakar) for the current uprising that led to the overthrow of the Sheikh Hasina-led government.

In another instance, the historic Farmer’s Protest of 2020-21 in India–termed the biggest movement in recorded history– has led to a proliferation of music to bolster it. Though the protest started in the north Indian state of Punjab, it spread across India and drew global support. Punjab is a musically unique place; it is one of India’s most popular and prolific independent music industries. Due to early migration history, Punjabi music has spread globally and has been adaptive of derived from various musical cultures such as rap, pop, etc, while maintaining its distinct linguistic identity. This made the Punjabi music popular and relevant beyond its linguistic boundaries. The movement has been chronicled by a newsletter called the Trolley Times, where I worked as a co-editor. Numerous Punjabi singers have contributed immensely by producing music and being part of the movement. After a long time, a strong impulse in the popular cultural sphere evolved in solidarity with the mass movement.

The Music Library was under construction when the world was going through a pandemic, and unprecedented isolation, a hallmark of oppression. In the pandemic, when people were dying, this quote became popular: Corona is the virus, Capitalism is the pandemic. People could see the havoc of capitalism playing out in full public display from the first world to the third world. Someone who is cornered, pushed against the wall, with no recourse to grievance redressal, cries out to make themselves count, and find solidarity and rise. I designed The Music Library to show how music can break a slumber and bring people to march together, similarly to what “Bella Ciao” did during COVID-19.

It began as a hum that was joined by neighbors, and then it spread, loudly, across the world as an expression of solidarity and resilience. “Bella Ciao” is such a marvellous testimony of what music can do and has been doing! I hope The Music Library serves as a humble repository of this resilience.

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Featured Image: Image of “Bella Ciao” being sung in Santiago, Chile during the ‘estallido social’ (2019) by AbarcaVasti, CC BY-SA 4.0 https://creativecommons.org/licenses/by-sa/4.0, via Wikimedia Commons

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Mukesh Kulriya is a Ph.D. scholar in Ethnomusicology at The Herb Alpert School of Music, University of California, Los Angeles, USA. His research focuses on the intersection of music and religion in South Asia in the context of gender and caste. His Ph.D. research examines bhakti, or devotion practices within the ambit of popular religion in Rajasthan, India. Since 2010, he has collaborated on India-based projects centered around the craft, culture, folk music, and oral traditions as an organizer, archivist, translator, and researcher. He also works on global protest music and currently working on a podcast on Music and Hate.

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REWIND!…If you liked this post, you may also dig:

Twitchy Ears: A Document of Protest Sound at a Distance–Ben Tausig

The Sounds of Anti-Anti-Essentialism: Listening to Black Consciousness in the Classroom – Carter Mathes

#MMLPQTP Politics: Soccer Chants, Viral Memes, and Argentina’s 2018 “Hit of the Summer”–Michael S. O’Brien

A Tradition of Free and Odious Utterance: Free Speech & Sacred Noise in Steve Waters’s Temple–Gabriel Salomon Mindel and Alexander J. Ullman

Singing The Resistance: January 2017’s Anti-Trump Music Videos–Holger Schulze

Professor Deborah

OUT NOW! TOD56 | Nguyen Thi Thanh Tra: Chronicles of the Cyber Village: Colonialism and Advertising in the Age of AI

Chronicles of the Cyber Village: Colonialism and Advertising in the Age of AI

By Nguyen Thi Thanh Tra

How has artificial intelligence transformed the advertising landscape, and what ethical
implications arise from AI-driven personalization and data mining? Who truly benefits from
these new AI-controlled advertising ecosystems, and who is left vulnerable or exploited?

This book explores these urgent questions through six interconnected stories, narrated by an elder in a futuristic village where technology has colonized both physical and mental territories. It reveals not only the unseen forces driving modern advertising but also how technology, AI, and digital markets have transformed the human experience and ideas of power, influence, and control. Blending a postcolonial perspective with a critique of digital capitalism, this book offers a call to action for readers seeking to understand the deeper truths behind the digital frontier.

Nguyen Thi Thanh Tra is a professor of Media Arts and Design at the Faculty of Industrial Fine Arts, Ton Duc Thang University, Vietnam. She holds a Doctor of Liberal Arts degree in Media Arts from the Hungarian University of Fine Arts. Her research and artistic practice explore how emerging phenomena at the intersection of technological development and cultural shifts reshape society and influence new forms of creative expression.

Order or Download a copy HERE

Professor Deborah

Fractal Software for Fractal Futures: The Notion Case

I’ve been using Notion for many years at this point. My life goes through it, for good and for worse, and it has changed because of it, like it happens with the extensive adoption of any software. It allowed me to be extremely effective and structured in what I do: I have several jobs in very diverse fields: organization consultancy, facilitation, education, fermentation, software design and development, adversarial research against platforms, and occasionally also life coaching and mentoring. Luckily, I come from a Mediterranean culture, so I have strong anti-hustle safeguards. The productivity enabled by Notion might have turned me into a productivist person, shunned as the lowest lifeform south of the Alps.

Two years ago, I wrote the following article to share my understanding of Notion, why it’s so powerful, and why people are using it for pretty much anything. I tried to reflect on its limitations, which here on INC might sound obvious: we don’t want our life or our organization to be tied to the whims of an American corporation with no way to detach ourselves. This set me on a path to explore what’s moving in the space of new technical languages: no-code platforms, new paradigms of knowledge management and coordination, new paradigms of software altogether.

At the time, the landscape for Notion alternatives was rather scarce, with few, immature options. Notion’s user base kept growing and with it, the need to escape from its walled garden. I patched up the article here and there, updating it to reflect the new status quo.

To reflect the centralizing power of Notion, the article has been published as a Notion page. As you will see, the nested and linked format of the article won’t lend itself to be transfered to a traditional, skeumorphic, old-fashioned, flat page here on INC’s website. We opted to keep in its native format. Ejnoy!

Link to the Article

Professor Deborah

Digital Bodies, Failing Bodies and Longings: Walking Through the DDR Museum

“How Present is Wall”, reads white panel installed in the grassy park in Berlin, tightly fit with five other layers of the same design. Arranged in a zig-zag, the installation ends with: „How Strong is Border“, „How Liberation is Freedom“. None of them end with question marks.

There is one thing that strikes me the most: the middle panel, asking or stating, „How is Longing“. It lacks an adjective. The space between interrogative adverb and present tense verb is empty; but do we really need to fill it with one word after all?, I ask myself.

There is a continuous current of longing and yearning that is difficult to keep straight, yet they stick. They inflate the pool of memories and dive in and out between our selves. And there is toughness to reminiscence: longing stays elastic and steady. I like to think that longing holds us in place, gives us a dwelling place. And sometimes, this is mediated by our choices in how we remember what has already long passed, or perhaps, places around us do the remembering for us and with us.

In 2022, I went to Berlin for my master’s thesis fieldwork to explore the memory-making of German Democratic Republic, in particular, remembrance practices among former political prisoners of STASI and places that stake a claim on memory: museums and memorials dedicated to the GDR period. When having conversations with former citizens of the GDR, I realised that when the „remembering happens“, the bodies of the Rememberers are continuously moulded. The past is rediscovered again and again, with the temporal boundaries – bridging words of „here“ and „there“ that help the memory to narrate itself. Yet, how is longing for places that produce the memory?

Choose your own mundanity

Memory sites are dead material – they are inherently mute, for they hold no memories of their own until people invest them with meaning. In contemporary debates about GDR memory, there is a marked split: on one hand, material remains underscore a state of injustice. On the other hand, some representations tend to showcase naïve sentimentalizing and, at worst, intentional banalising of the GDR past. The German term, Ostalgie embodies the latter, as it is a conflation of two German words: ‘East’ and ‘nostalgia’. Yet, Ostalgie is not necessarily about an obsession with the GDR era, but it rather might be an embattled site of memory-making, where individual experiences and biographies seek legitimacy.

In recent years, there has been a tendency to gloss over the totalitarian past of Germany, reframing the feeling of Ostalgie as a mainstream sentiment. The DDR Museum in Berlin exemplifies this shift. With its approximately 10,000 artifacts – ranging from bottles of kitchen cleansers to speaking windows at the border checkpoints – it presents a collection of mundanity. In a way, it preserves personal memorabilia, but, this type of memorabilia sometimes is emptied of its intimate weight they once carried.

When I was scrolling through the website of the DDR Museum, I saw this little section of how museum introduces itself as a Looking Glass into a „bygone state“. By describing itself as “unique” and “extraordinary”, it seems the museum detaches itself from other, conventional museums. It states, the history, and in particular, everyday life in the GDR is conveyed in “scientifically sound” way, and also sensorially crafted in a way that feels accessible, and even – enjoyable.

Writing such description focused on its extraordinary nature on the website to attract visitors is a conventional marketing language aimed at drawing interest, which is a standard approach. Yet stating it is a “scientifically sound” way to engage with the past is also claiming the memory, but whose, or which memory? What does it mean to be “unique”, or “scientifically sound” anyway?

Choose your own DDR

The interface of the website provides the users with a huge display of two people sitting in a Trabant car, one person pointing to the direction of socialist building from the windshield. The space itself also had a real Trabant car, in which visitors could sit and have “journey back in the GDR”, along with experiencing the “daily life” while entering the rooms of furnished high-rise block tower, taking a seat in front of a small soviet TV in the reconstructed living room typical to the GDR housing, and looking into the reconstructed, “socialist” bedrooms.

Each item there had its own history, which created a drifting experience, but it went to places that are fallen into disuse, and disrepair. These are infrastructures that are failing, but failing in a consistent way, as this failure repurposes itself as somewhat entertaining in the contemporary museum scene. It is clear it is all staged, for raising an awareness, but mostly, for entertaining purpose. The museum almost makes a spectacle out of grey block buildings and the dull weather, that one can see and “immerse themselves into” when on-site.

The reconstruction of the past in such straightforward way was worth of analysis for several reasons: I wanted to see how the museum positions itself in the current memory debate about German socialist past, especially considering its promise for multisensorial experiences: when the visitors can touch, feel, listen, and truly inhabit the space. Soon, I asked myself whether the museum was building a collective mythology, or rather, an entirely new memory, not ex nihilo but out of a fixed understanding of the past remembrance. Interestingly, it lets you choose what to dwell on, what to contemplate, precisely. But doesn’t it also serve as a counter-memory of the past experienced by people who feel their lives were museumified?

One of my respondents once told me he could not bear the boredom of the being anymore, that it was all dull, grey and dreary; that life there had no colours; that buildings had no new windows, that everything was so old and dysfunctional; let alone the greyness of smell – the smoke produced by factories that prevailed the whole East Germany. Yet, in another realm, in the West, people had all the smells and colours, they had all kinds of fruits and that’s where he tasted Kiwi for the first time after the Fall of Berlin Wall.

Another woman I talked to tells me in a concerning tone of voice that there were no deep connections among lovers, „it was not love and sex together, but it was just sex, sex, sex. The boredom of it, no theater and no cinema“. „This endless boredom, it’s something I remember the most“, tells me another respondent, „the scenery was so unbearably boring, even going to the summer houses during holidays, it was so, so boring. No other people around, TV showing nothing interesting. That’s why they drank so much, you know.“

Boredom was a way of living according to people I talked to, and it also served as a state of being – as an antidote to what the West embodied. Yet, I could not see any equivalent of boredom when visiting DDR museum, I saw the past residues displayed there as a different kind of embodiment, these life histories, online and offline are commemorated in a way that the spectacularity is maintained.

Choose your Fighter

While reading short informative texts about GDR artifacts, its borderzones, and STASI surveillance, a digital screen caught my attention with the phrase: THE NEW SOCIALIST HUMAN, against the background of the Soviet-style wallpaper.

After choosing a field of choice, this type of “interactive game” enabled the visitors to customize a character by choosing a face from four facial expressions. The next step involved selecting clothing for their desired character, again with four options. In case of “pink socialist human”, there were two dresses and two trousers, aimed at „building“ some kind of a GDR persona. Users could also select desired hairstyle (again, out of four options), top, shoes, hat, jewellery, bag, book, accessory, and a flag symbol. Each section provided a brief information. The category of jewellery stated:

„Have you just been released from prison? Piercing and tattoos have no place in the life of good Socialist. Rings are to be worn on your fingers and then no more than a wedding ring.“

Once the character was complete, one could print their versions. The objects, such as Trabant cars, bear the legacy of ideology, yet „taking an artificial ride in the GDR landscape for several minutes“ removes such object from the realm of politics, and such activity with GDR artifact becomes a source of entertainment. But what about actual „humans that represent Socialism“ as illustrated by the museum? Can the complexity of people living in the GDR inserted into a game-like understanding of a person as a whole?

This reminds me of the psychoanalyst, Hans Joachim Maaz making quite a long remark in his work, „Behind the Wall: The Inner Life of Communist Germany“ about the psychological portrait of the collapsed „existing real socialism“ of the GDR. He boldly stresses the „dysfunctional traits“ of East Germans, noting that „the East German personality suffered from the „deficiency syndrome“: deprived of everything from good service to clean air to unconditional love, East Germans invariably blocked instinctive emotional responses and often channeled them into dysfunctional outlets, such as overeating, drinking, smoking, and watching television“. This is quite a risky and stigmatised statement to make, let alone calling „overeating“ (whatever that might contain and however this data was collected statistically), „drinking, smoking and watching television“ a dysfunctional trait.

There is also a universalised term in some disciplines within social sciences, rendering the whole generation to Homo Sovieticus, which also makes me question how these bodies are constructed within the everpresent gaze from Us to Them. And what about digital Socialist bodies we stumble upon from time to time? Reducing a trope of socialist persona to merely four options, as the little screen indicated, might also be museum’s intention to reconstruct the stereotype of Soviet propaganda by offering „fun and rich“ experience of building a new Socialist human within its cultural and political policies. However, considering the complexity of these individuals, this type of reconstruction might have a dual nature: while intending to showcase Socialist stereotypes, this representation becomes disconnected from the actual owners of their political or cultural bodies, or even, personal life-stories they might be embodying. In other words, it becomes a stigma reinforced by stigma.

This digital screen, regardless of what it carries, it serves as a memory carrier. It does create a unified narrative, and it is exclusive of the complex memorabilia of bodies, digital or lived. And it does create new memory site of its own, some kind of an artificial fabric from which we choose our fighters, we build them, we play the game and we are taking a journey in somewhat bygone space full of failures.

Professor Deborah

OUT NOW: TOD 55 | Communication and Social Change in Africa: Selected Case Studies

Theory on Demand #55

Communication and Social Change in Africa: Selected Case Studies

Edited by Manfred A.K. Asuman, Theodora Dame Adjin-Tettey and Modestus Fosu

This book invites you to join leading Africa-focused scholars in a conversation that vividly highlights the intricate relationship among communication, media, culture and social change.

Communication and Social Change in Africa: Selected Case Studies provides a timely and thought-provoking exploration of diverse and unique understandings in the way communication, in its vast and varied manifestations, is reshaping the continent’s future. Collectively touching base with almost every part of Africa, the book demonstrates a firsthand and grassroots understanding of the continent. The thirteen case studies in the book from across the continent illuminate the challenges, opportunities, and successes of communication-driven narratives, offering valuable lessons for scholars, policymakers and practitioners.

It goes without saying that this book is ideal for students, researchers and everyone interested in appreciating Africa and its cultural and developmental dynamics, which have been presented from different cultural and stylistic perspectives. While sufficient in its coverage to provide decent insights into the transformative power of communication in African societies, this book would undoubtedly provoke the reader’s curiosity and anticipation for a follow-up to this volume for more width and depth about the continent through communication and social change in Africa.

Download or order the book HERE

Professor Deborah

We Are Here Founder Papa Sakho 27-2-1960 – 9-1-2025

Cheikh Sakho, in Holland known as Papa Sakho, was born in Dakar, Senegal, on the 27th of February 1960, the second son in a family of artists. He finished the Art Academy, Ecole des Arts du Sénégal, in 1988. He expressed himself in painting, music, welding and leather and was active as art producer and manager, taking up a prominent role in Dakar’s cultural life.

In his house Sakho used to receive visitors from all over the world. Hospitality (in wolof : Teranga) is a key concept in Senegalese culture. Sakho is a master of Teranga. Many of the visitors from Europe advised him to bring his art to Europe, if only to get a better price. Sakho sold the house that he inherited from his father and in 2000 organized a tour of the African Lions to five European countries, including a performance in Amsterdam’s Milky Way.

At the end of the tour, in 2004, the director of the African Lions, Laie Ananas, asked him to stay with him in Amsterdam. But he could not bring his family over. By now the money was all gone, so he could not even buy a ticket home. He tried to make a living on the Waterlooplein market, where one day he was caught up in a fight and was detained by the police. Since he did not possess a document stating his regular residence he was soon transferred to the detention complex for undocumented migrants at Schiphol East, in order to be deported back to Senegal. While imprisoned he drew portraits of his fellow inmates and kept the spirits high.

In the night of the 26th of October 2005, cell block K, caught fire due to inadequate prevention and security. Thirteen men and two women died in the fire, Sakho was among the fifteen severely wounded. As a survivor of the fire, having seen his fellow men die and suffer, he was himself heavily traumatized. It took the Dutch government another year to finally give the survivors a chance to restore their life, with proper documents and psychiatric treatment. Sakho could then move out of the asylum and settle back in Amsterdam. He lived for half a year as artist in residence in the Blue House, curated by Jeanne van Heeswijk. In the same period he joined forces with Jo van der Spek, campaigner and journalist, to make a weekly radio-program. Every year they organized the commemoration of the Schiphol fire. In 2009 Jo and Sakho founded M2M; the Migrant 2 Migrant foundation.

Sakho had several exhibitions in Goningen (2006) and Amsterdam (Melkweg (2006), Blauwe Huis (2006), Ruigoord (2011), Kameleon (2013) and The Beach (2012-2018).

Sakho died in Amsterdam on January 9, 2025 and was buried in Dakar on January 17.

Sakho is one of the godfathers of the refugee collective We Are Here. In 2006 he proclaimed at the first commemoration:

We Are Here
To make a life again
Together as one

Here some fragments of a presentation about the 2005 Schiphol Fire by Mustapha Mujahid, Cheikh Papa Sakho and Jo van der Spek at Basis voor Aktuele Kunst art space (BAK), Utrecht, October 2018 (In English). The full video, which starts with a presentation by Forensic Architecture can be found here.

Please donate to cover the costs of the burial: Bank: NL53TRIO0338573607 of Stichting Migrant 2 Migrant (Triodos Bank, NL), BIC/Swift code TRIONL2U.

Schiphol fire website: https://schipholbrand.net/en/

Email M2M: m2migrant@gmail.com

Minor Compositions

Totality and Feminist Life: Reading Silvia Federici’s Writing on Lukács’ Aesthetics

Totality and Feminist Life: Reading Silvia Federici’s Writing on Lukács’ Aesthetics Reading & Discussion Event Series January – April 2025 Silvia Federici is best known as an autonomist feminist and theorist for her groundbreaking work on the intersections of gender, labor, and capitalism. She has been a leading voice in the global feminist movement, particularly […]

Professor Deborah

I’m in My Never-ending The Sims Era

Video games, as interactive forms, create a space where participants not only consume content, but also create, shaping virtual lives and narratives in real time[1]. At 8 years old, The Sims 2 introduced me to a quirky, engaging world that became my first exposure to life simulation. I didn’t think much about their significance growing up—I was just obsessed with playing. However, in this space, I was an active creator; it became a tool I began to understand, with its codes and mechanisms. The Sims 2 I encountered which had some strange, now in The Sims 4 removed, elements like burglars (who would sneak into your house accompanied by music that could trigger a heart attack), gloomy social workers taking kids to the Orphanage, the Wohoo cutscene (that made you glance over your shoulder, hoping no one would walk in and catch you), a literal mental breakdown (with a Social Bunny falling from the sky and a hypnotizing Therapist), and maids dressed in stereotypical and, let’s face it, sexist outfits. And of course, male Sims being abducted by aliens and mysteriously impregnated (I don’t even know how to comment on that).

Look at how saucy this early The Sims 2 trailer is…
byu/Maulclaw inthesims

Source: https://en.wiktionary.org/wiki/life_simulation

I am not sure if this is how I would describe deleting the pool ladder and drowning one Sim after another, just to create a massive, impressive cemetery. Or, if you’re feeling more ambitious, trapping them inside walls with only a grill, forcing them to cook until they burn. It’s not just about the act of causing chaos but also about pushing the game’s systems to their limits. The Sims offers a playground where morality takes a backseat to experimentation, allowing players to explore the boundaries of control, agency, and the consequences of their choices.

Can we not drown them anymore?
byu/dark_bloom12 inSims4

Source: https://sims.fandom.com/wiki/Game_guide:Killing_Sims

The Sims is a life simulation video game series created by Maxis and published by Electronic Arts. With nearly 200 million copies sold globally, it ranks among the best-selling video game franchises ever. The Sims series began with the release of its first game on January 31, 2000, followed by The Sims 2 on September 4, 2004, The Sims 3 on June 2, 2009, and The Sims 4 on September 2, 2014. In September 2024, EA announced there would be no The Sims 5 but that The Sims 4 would continue to evolve.

The time gaps between these releases naturally shaped different generations of players, each attaching unique experiences, memories, and cultural influences to the game. Fans of the original recall its groundbreaking mechanics, The Sims 2 introduced generational gameplay and chaos, The Sims 3 offered open-world exploration and deep customization. The Sims 4, with its focus on user-generated content, expansions, and updates, has become a unifying platform that brings together 8-year-old newcomers, 30-year-old lifelong fans of the series, and the vast online community of modders, builders, and storytellers. These generational shifts not only reflect advancements in technology but also mirror evolving societal norms and player expectations, making The Sims a cultural phenomenon that transcends gaming.

The Sims Logos

As part of The Sims 2 generation, I found myself particularly intrigued by the life of Don Lothario, the notorious heartbreaker. I was fascinated with how his four simultaneous affairs played out and, more importantly, how to keep his secrets from being uncovered. In his company, I discovered the mechanics of The Sims, where the game is equipped with both a build/create mode and a life mode. Our Sim is categorized according to Life Stages, Traits, Aspirations, Careers, Skills, and Lifetime Wishes. In gameplay mode, you can develop your Sim across all these categories, as well as build Social Relationships and manage their needs through Interactions.

Ian Bogost’s assertion that video games act as rhetorical devices—tools for exploring complex systems through interactive simplification[2]—offers a profound lens for understanding The Sims which distills human life into manageable, gamified components. These mechanisms were developed in the creation of the real-life simulation, effectively creating an alternative version of perceiving life by categorizing and creating a visual representation of phenomena that are normally invisible and intangible. Through this process, a new way of perceiving the world was formed, one that transcended the boundaries of the game and became a language of communication. The digital world of life simulators, originally modeled after real life, now loop back to influence it, blurring the boundaries between the two realms.

Source: https://x.com/CaraLisette/status/1822689385051295845

Simification of The Human

The mechanics of The Sims have evolved into a language through which people communicate not only about the game itself but also about their own lives and the world around them. These mechanics have found their way into memes, become the subject of online discussion, and are frequently referenced in everyday conversations. What makes these mechanics so compelling is their ability to distill complex human experiences into simple, visual, and interactive systems. Concepts like fulfilling needs, managing aspirations, or building relationships are compelling because they parallel the invisible frameworks that shape real life.

As Brad Tromel suggests, this merging of virtual and physical realities exemplifies the aspiration to break down the boundaries between art and everyday life[3]. By drawing on its logic, symbols, and dynamics, The Sims can be reinterpreted as a medium to explore profound themes such as identity, societal norms, and the essence of humanity. This integration of gaming mechanics enables a blurring of the lines between the digital and the real, prompting a reconsideration of the systems that shape life and how those systems can be visualized, critiqued, and reimagined. Building on this idea, I have created works that engage directly with the mechanics of The Sims, using its systems not only as a tool for exploring identity and societal structures but also as a way to examine the construction of the self.

Needs

One of the most iconic mechanics in The Sims is the Needs system, which is split into eight core categories—Bladder, Hunger, Energy, Fun, Social, Comfort, Environment, and Hygiene. These must be maintained for well-being and are represented as bars that gamify basic human needs. Green signifies balance, yellow indicates decline, orange signals urgency, and red warns of a critical state that could lead to collapse or even death.

By translating normally invisible human experiences into visible cues, the system allows to show abstract concepts like mood and deterioration in a tangible way. While it may be a simplification of real-life complexity, it has proven to be an effective and relatable tool for communication. The Needs panel resonates so deeply that people often use it as a metaphor to describe their own states, adopting its straightforward framework to express emotions, struggles, and personal challenges in a way that feels universally understood. As Sherry Turkle suggests, we become the simulacrum of our own lives. The boundary between real and virtual is increasingly indistinct, as we model our lives in simulations and then live them out in simulations[4]. This observation highlights how The Sims mechanism allows to model and perform aspects of life through the game’s mechanics.

Is this why therapy is so expensive?
byu/comedygold24 inthesims

In video loop MOOD (2021), I incorporated both the Needs panel and the Plumbob—the hovering crystal that not only indicates a Sim’s mood but also signals their status under the player’s control. By drawing on the game’s familiar visuals, I reinterpreted its mechanics as a language to express complex internal states. In the raw, spontaneous nature of the work—recorded with a mobile phone in a computer lab—I reflected a profound sense of helplessness and an inability to articulate an emotional state using borrowed symbols to convey feelings that otherwise felt inaccessible.

By weaving The Sims 2 soundtrack into the piece, I drew on another iconic motif that many would recognize instantly. The familiar music not only evokes nostalgia but also grounds the work emotionally, contrasting the playful tones with the underlying themes of exhaustion and vulnerability. The music serves as a shared cultural reference that further connects the piece to the collective experience of those who have spent time in the world of The Sims.

This is encapsulated in the title MOOD, a short phrase that can carry multiple meanings yet, in each instance, feels remarkably precise and clear. Whether referring to emotional states, personal energy, or even fleeting moments of being, mood resonates as a succinct and universally understood expression. It’s a term that transcends specific contexts, becoming a representation of individual experiences that are simultaneously shared by many.

In this context, the self-image I present through my work, using The Sims mechanics, becomes a tool for exploration, while also acknowledging the broader social and technological frameworks that influence how we understand ourselves. Rather than focusing on the self as a fixed entity, MOOD highlights its fluidity, shaped by both internal experiences and external systems.

Just saying.
byu/brokenreflections inthesims

Traits and Interactions

In The Sims, interactions are the core actions Sims perform with other Sims, objects, and their environment, forming the foundation of gameplay. These interactions govern communication, relationships, and engagement with the world. Some are simple, like eating or watching TV, while others are more complex, such as building friendships, falling in love, or starting conflicts. Sims can also engage in self-directed actions, like practicing skills, reflecting on emotions, or fulfilling their own needs. The way Sims interact is shaped by their traits—key aspects of their personality that influence their behavior, preferences, and reactions to various situations. Traits determine how Sims respond to others and their environment, ultimately guiding the course of their lives.

https://www.tumblr.com/blooming-naomi/145920437458

INTERACTIONS (2023) is a 12×17 cm publication inspired by the instructional manuals often included in DVD video game packaging. Printed on slightly glossy, newsprint-style paper, it spans 34 pages. It builds upon the titular mechanism and the aesthetics of The Sims 2—its color palette, fonts, and icons— but transforms them into a wholly original system of interactions, designed to echo real-life situations and structures. It introduces definitions of interactions, reflections on the factors that influence their choices, and a taxonomy of custom interaction types, including Existential Interactions, Disgraceful Interactions, Scattered Interactions, Romantic Interactions, Tearful Interactions, Social Interactions, Transactional Interactions, Imaginative Interactions, and Virtual Interactions.

As part of the work, I created my own Sim-like alter ego and cataloged my identity using a system of traits: Emotional Intelligence, Hypercorrectness, Chauvinism, and Narcissism. Each trait was measured on a scale from 0 to 10, with its intensity visualized through a familiar Sims-inspired interface of colored points. This approach annexes the mechanisms through which players engage with The Sims, as noted by Thaddeus Griebel, who observed that players project their personalities and values onto their Sims, using the game as a medium for self-reflection and experimentation[5].

See publication HERE

In The Sims, all actions are predefined by the game’s programming, and similarly, in real life, the “choices” individuals face are often shaped by societal structures, expectations, and technological interfaces. As Jessica Baldanza observes, our interactions in the physical world are no more objective than those made in the virtual world[6]. By adapting The Sims 2’s gamified approach to interactions, the work shows how virtual systems can serve as a metaphor for understanding societal norms, internalized patterns, and contextual constraints. Through the prism of the game, it becomes possible to critically examine the surrounding reality, highlighting the parallels between simulated and real-world relationships while questioning the structures that define them.

Creating an online self, designing an appearance, cataloging an identity, and simulating possible interaction scenarios can extend or replicate life. This portrays the online world as a heterogeneous environment that transcends digital boundaries, necessitating the involuntary creation of an ambiguous online self to explore and manipulate one’s identity. It examines how people use available technology to create cues that are interpreted offline to perceive others’ behavior. Additionally, it highlights how online interactions mimic offline interpersonal relationships, leading to the fluidification of identity, the redefinition of relationships, and the blurring of boundaries between online and offline realities.

Yes xD
byu/GreatestAwesomePeep inthesims

Life in Simulation: Navigating Between Worlds

Me Living My Best Life (2021) is a video exploration of the blurring lines between physical and virtual realities. It integrates my physical form into the simulated world of The Sims 2. The piece features a recording of me dancing against a green screen, transitioning my physical presence into a digital avatar. Set to the iconic The Sims 2 radio track Dance the Dawn (Salsa), the video embodies a life without boundaries, allowing for an infinite reimagining of self within the virtual realm.

As Ludovica Price notes, what enabled The Sims and its sequels to stand out from other games was the way in which it allowed players to create their own worlds and to embellish others[7]. This core concept of constructing personalized, immersive scenarios lies at the heart of The Sims and served as the conceptual foundation for work. Within the game, I meticulously built all the virtual scenographies myself, designing each environment as a visual backdrop for my performance/best life. Complementary costume changes further reflect situational shifts within these simulated spaces.

Me Living My Best Life delves into the fluidity of identity within alternative forms, where the boundaries between reality and its digital representations become increasingly blurred. As Vasa Buraphadeja and Kara Dawson highlight, The Sims offers players the opportunity to immerse themselves in different scenarios of life—they can take on many different roles and assume several personas[8]. In this vein, work creates alternative realities, reflecting the way both identity and the medium itself become more fluid. The boundaries between the physical and virtual worlds dissolve, allowing images to not merely replicate reality but to transform or even distort it, distancing us from its original essence. This fluidity allows for the exploration of multiple versions of self, liberated from the limitations of the physical world.

The performative aspect of the work deeply resonates with Ana Peraica’s observation that we don’t know how to exist anymore without imagining ourselves as a picture[9]. The act of embedding my likeness within The Sims 2 underlines the profound intertwining of digital and physical identities. It showcases the fabricated and performative qualities of selfhood in an age increasingly dominated by visual culture. By incorporating my image, the piece not only interacts with the game’s well-established practice of crafting personal narratives but also delves into the nuances of digital identity and the conception of oneself as a visual construct. This interplay between self-representation and self-creation highlights how virtual spaces redefine our understanding of identity, portraying it as both fluid, multifaceted, and inherently linked to its visual manifestation.

bb.moveobjects on
byu/Vharlkie inthesims

Life Beyond Simulation

As McKenzie Wark aptly observes, more and more relentlessly, the everyday life of gamers is coming to wear the expression of game-space[10]. This notion resonates deeply with the way mechanics from games like The Sims transcend their digital origins to influence how we perceive and navigate the real world. The Sims series is more than a life simulation game—it is a lens through which to explore the structures that shape human experience. It has become an integral part of contemporary perceptions of identity, where we categorize, visualize, and create algorithms that define and shape how we understand ourselves and others. Ultimately, The Sims serves as both a mirror and a critique—a tool to reimagine the systems we navigate daily and a platform to envision new ways of understanding and expressing the human experience. Through its playful simplicity, it opens the door to profound insights about the complex and interconnected realities we inhabit.

When your whole life flashes before your eyes
by inthesims

References

[1] Jesper Juul, Half-Real: Video Games between Real Rules and Fictional Worlds, 2005

[2] Ian Bogost, Persuasive Games: The Expressive Power of Videogames, 2007

[3] Brad Tromel, Peer Pressure: Essay on the Internet by an Artist on the Internet, 2011

[4] Sherry Turkle, Life on the Screen: Identity in the Age of the Internet, 1995

[5] Thaddeus Griebel, Self-Portrayal in a Simulated Life: Projecting Personality and Values in The Sims 2, 2006

[6] Jessica Baldanza, The SIMS effect: Virtual Identities in Accelerated Reality, 2016

[7] Ludovica Price, The Sims: A Retrospective A Participatory Culture 14 Years On,2014

[8] Vasa Buraphadeja, Kara Dawson, Exploring Personal Myths from The Sims, 2009

[9] Ana Peraica, Culture of the Selfie: Self-Representation in Contemporary Visual Culture, 2017

[10] McKenzie Wark, Gamer Theory; Allegory (on The Sims), 2007

Professor Kaitlynn Mendes

Top Ten Sounding Out! Posts of 2024!

What. A. Year. Thank you to all of the amazing thinkers who generously shared their writing with us during rough waters worldwide. During those times when our work feels like we’re screaming underwater, it’s especially important that we’re still out here making waves. A special shout out in gratitude to our readers, who are listening even harder during our 15th year, and rocking the boat along with us into 2025. –JS, Ed-in-Chief

Here, beginning with number 10, are our Top 10 posts released in 2024 (as of 12/19/24)!

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(10). The Braids, The Bars, and the Blackness: Ruminations on Hip Hop’s World War III – Drake versus Kendrick (Part Two)

A Conversation by Todd Craig and LeBrandon Smith

What is it? The braids?–Kendrick Lamar, “Euphoria”

After a much-anticipated wait, Kendrick dropped “Euphoria.” It not only stopped Hip Hop culture in its tracks, but it allowed all spectators to realize this was gearing up to be an epic battle. The song starts with the backwards Richard Pryor sample from the iconic film The Wiz. For those unfamiliar, The Wiz is a film adaptation of The Wizard of Oz featuring an all-Black star-studded cast, including Diana Ross and Michael Jackson. Richard Pryor played the role of the Wizard. When the characters realize the Wizard is a fraud, he says, “Everything they say about me is true”; this is the sample Kendrick uses, grounding himself in 1970s Black culture and situating where he plans to go in his writing.

[Click here to read more]

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(9). The Braids, The Bars, and the Blackness: Ruminations on Hip Hop’s World War III – Drake versus Kendrick (Part One)

A Conversation by Todd Craig and LeBrandon Smith

“By now, it’s safe to say very few people have not caught wind of the biggest Hip-Hop battle of the 21st century: the clash between Kendrick Lamar and Drake. Whether you’ve seen the videos, the memes or even smacked a bunch of owls around playing the video game, this battle grew beyond Hip Hop, with various facets of global popular culture tapped in, counting down minutes for responses and getting whiplash with the speed of song drops. There are multiple ways to approach this event. We’ve seen inciteful arguments about how these two young Black males at the pinnacle of success are tearing one another down. We also acknowledge Hip Hop’s long legacy of battling; the culture has always been a ‘competitive sport’ that includes ‘lyrical sparring.'”

[Click here to read more]

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(8).Technologies of Communal Listening: Resonance at the Museum of Contemporary Art Chicago

By Harry Burson

“In both sound studies and the sonic arts, the concept of ‘resonance‘ has increasingly played a central role in attuning listeners to the politics of sound. The term itself is borrowed from acoustics, where resonance simply refers to the transfer of energy between two neighboring objects. For example, plucking a note on one guitar string will cause the other strings to vibrate at a similar frequency. When someone or something makes a sound, everything in the immediate environs—objects, people, the room itself—will respond with sympathetic vibrations. Simply put, in acoustics, resonance describes a sonic connection between sounding objects and their environment. In the arts, the concept of resonance emphasizes the situated existence of sound as a transformative encounter between bodies in a particular time and place. Resonance has become a key term to think through how sound creates a listening community, a transitory assemblage whose reverberations may be felt beyond a single moment of encounter.

For its recent performance series, simply called Resonance, the Museum of Contemporary Art Chicago drew on this generative concept by bringing together four artists who explore sound as an “introspective force for greater understanding, compassion, and change.” Curated by Tara Aisha Willis and Laura Paige Kyber, the series builds on theories of resonance as an affective relationship between sounding bodies developed by writers and artists like Sonia Louis Davis, Karen Christopher, and Birgit Abels. . .”

[Click here to read more]

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(7). Sonic Homes: The Sonic/Racial Intimacy of Black and Brown Banda Music in Southern California

by Sara Veronica Hinojos and Alex Mireles

“Sarah La Morena (Sarah the Black woman), or Sarah Palafox, was adopted and raised by a Mexican family in Mexico. At the age of five, she moved to Riverside, California, a predominantly Mexican city an hour east of Compton. Palafox started singing as a way to express the racism she faced as a child in Southern California, feeling caught between her Black appearance and her Mexican sound. She found her voice in church, a nurturing environment where she could be herself, surrounded by her family’s love. She gained attention with a viral video of her rendition of Jenni Rivera’s “Que Me Vas a Dar.” Palafox delivers each note with profound emotion and precision, leaving even the accompanying mariachi violinist in awe. . .”

[Click here to read more]

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(6). Echoes of the Latent Present: Listening to Lags, Delays, and Other Temporal Disjunctions

—by Matthew Tomkinson

“Sometime last year, during a recent deep clean of the apartment, I pulled out a wooden chest that my father built for me when I was ten, a pine-scented time capsule of that period of my life, full of assorted construction-paper projects and faded movie tickets. Buried underneath all this loose paper, set apart by a shiny laminated cover, is the first “novel” I ever wrote, our final project in fourth grade, which was really just a few typed pages folded and stapled together, held between a cardstock cover. In this book, I write about a mall janitor with magic powers, who uses his mop handle to transform villains into piles of fabric, and who time travels throughout history by way of a magic corvette (clearly, I had just seen a certain Robert Zemeckis film).

Having rediscovered this story, I am struck by the realization that my writerly voice has hardly changed. I am still drawn to the same hokey surrealism, the same comic book sensibilities, the same spirit of hand-stapled publishing projects. This is to say: I could not help but to identify in this proto-novel traces of my work to come, early impulses that echo throughout my present practice. As Lisa Robertson puts it in an interview: “Defunct forms resurface after years of latency. New work speaks with old work, as well as with the future.”.”

[Click here to read more]

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(5). Listening Together/Apart: Intimacy and Affective World-Building in Pandemic Digital Archival Sound Projects

by Emily Collins

“When the COVID-19 global pandemic began, news reports and studies throughout the world began citing a lot of sound-based statistics: drastic reductions in noise pollution in urban centres, AI recordings of cellphone coughs, shifting soundscapes at home with new routines and work settings, and sonic sensitivities cultivated in quarantine and isolation. At the same time, in conjunction with these new research studies and areas of interest, there was an outpouring of calls for sound recordings and contributions to digital archival sound projects, such as Sounds of Pandemia, the Pandemic Diaries project, Sound of the Earth: The Pandemic Chapter, Sounds like a Pandemic? (SLAP?), and Stories from a Pandemic, just to name a few. A perceptive post by Sarah Mayberry Scott (2021)outlines the stakes for these types of initiatives grounded in a particular yet ever-changing historical moment, and the stakes of listening (in its attentiveness) and sound (in its persuasive power) more broadly, though undoubtably mediated and defined by power relations in their various social and the cultural contexts. . .”

[Click here to read more]

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—(4). Wingsong: Restricting Sound Access to Spotted Owl Recordings

by Julianne Graper

“I am not a board games person, yet I always seem to find myself surrounded by them. Such was the case one August evening in 2023, during a round of the bird-watching-inspired game, Wingspan. Released in 2019 by Stonemaier Games, designer Elizabeth Hargrave’s creation is credited with a dramatic shift in the board game industry. The game received an unparalleled number of awards, including the prestigious 2019 Kennerspiel des Jahres (Connoisseur Game of the Year), and an unheard of seven categories of the Golden Geek Awards, including Best Board Game of the Year and Best Family Board Game of the Year. In addition to causing shifts in typical board game topic, artistry, and demographic, Wingspan has led many board game fans to engage with the natural world in new ways, even inspiring many to become avid birders.

Following the game’s rise to popularity, developer Marcus Nerger released an app, Wingsong which allows players to scan each of the beautifully illustrated cards and play a recording of the associated bird’s song. On the evening in question, the unexpected occurred when I scanned the Spotted Owl (Strix occidentalis) card and received a message that read:

Playback of this birds[sic] song is restricted. . .”

[Click here to read more]

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—(3). Rhetoric After Sound: Stories of Encountering “The Hum” Phenomenon

by Trent Wintermeier

“‘So I have heard The Hum… The rest of what I’m about to tell you is beyond reasoning, and understanding.” Here, in a Reddit post, Michael A. Sweeney prefaces their story of their first encounter with “the hum,” an unexplained phenomenon heard by only a small percentage of listeners around the world. The hum is an ominous sonic event that impacts communities from Australia to India, Scotland to the United States. And as Geoff Leventhall writes in “Low Frequency Noise: What We Know, What We Do Not Know, and What We Would Like to Know,” the hum causes “considerable problems” for people across the globe—such as nausea, headaches, fatigue, and muscle pain—as it continues to be an unsolved “acoustic mystery” (94). . .”

[Click here to read more]

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(2). Listening to MAGA Politics within US/Mexico’s Lucha Libre

by Esther Díaz Martín and Rebeca Rivas

“The announcer’s piercing “lucharaaaaaán” cries from the middle of the ring proclaims the constitutional two-out-of-three-falls rule of lucha libre. But before the famous cry rings out to set the stage for the spectacularized acrobatic combat between costumed warriors, their theatrical entrances set the all-important emotional stakes of the battle. The entrances are loud, campy, interactive exchanges between luchadores and spectators. An entrance song itself cues the luchador’s persona: a cumbia could signal a técnico (a good guy); a heavy metal song more than likely indicates a rudo (a bad guy) typically donning black, death-themed getups. Luchadores saunter into the arena, stopping to pose, high five their fans, and verbally heckle their opponents. The storylines of good versus evil, betrayal and revenge, or humility versus arrogance are some of the more standard plots that motivate spectators to adamantly cheer for the favorite and jeer for the foe.

The sonic exchanges between luchadores’ and spectators before, during, and after the fight positions lucha libre as much more than a sport. And while the term spectators, suggests the privileged act of watching or viewing; here, we expand spectators within lucha libre arena to mean “a call to witness” (á la Chela Sandoval). Put simply, lucha libre is a cultural phenomenon where contemporary cultural, social, and political anxieties are often tapped as fodder for theatrical plots. In the U.S./Mexico’s sister cities of El Paso, Texas and Ciudad Juarez, Chihuahua, the political realities of border enforcement, immigration politics, and racial tensions are loudly heard and placed on display. . .”

[Click here to read more]

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(1). to follow an invisible creek: in search of a decolonial soundwalk praxis

by ameia camielle smith

“in the context of the rapid rise of big tech in san francisco, california, the perspective of land as perpetually exploitable is ever-present. tech-sponsored development projects are always framed by the city as being motivated by care and consideration for residents, and sometimes as being motivated by environmentalism. in reality, the displacement and destruction that results from projects like these falls primarily on poor people of color, and their homes, gardens, businesses, community spaces, and schools. similarly, large-scale development projects more often than not have devastating impacts on the land – whether it’s the land that’s being built over or the sacrifice zone elsewhere. perhaps the electric cars of san francisco are thought to represent clean energy and a healthy modern city, but the manufacturing of these cars is predicated upon extensive mining and exploitative and extractive labor outside far outside the city’s borders. and these cars drive over flattened creeks and sand dunes turned to asphalt—through gentrified neighborhoods on stolen land of the Ramaytush Ohlone, people who are still alive and fighting for sovereignty on their traditional territory, and who remain stewards of the land.

these disparities are present in the sounds of the bay area. sound, quite literally, does not exist in a vacuum. the presence of sound thus implies the presence of something outside of that sound; in every sound we hear, there is also information about the context that surrounds it. and the sounds that we do hear say something about the value of the sounds that we don’t. however, i want to argue for a soundwalking praxis that does not settle for the sounds that most easily reach the ear, as in the freeway noise or the planes passing above or the white people on the street, but that reaches beyond to listen for the negative sonic space that is always present and creating itself in the spaces between what we perceive as audible. in my understanding, this is a practice of giving life to that which capitalism/white supremacy/colonialism renders dead, a practice of centering the life that is otherwise stepped on, forgotten, discarded, silenced. listening for the ecologies of the dispossessed. for proof of life, insisting. this is a decolonial soundwalk praxis. . .”

[Click here to read more]

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Featured Image “underwater scream” by Flickr User Smellslikeupdog CC BY-ND 2.0

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