Professional Documents
Culture Documents
Remapping Sound Studies - Franklin Humanities Institute
Remapping Sound Studies - Franklin Humanities Institute
Motorcyclist outside the Nallur Kandaswamy temple, Jaffna, Sri Lanka. Photo by Jim Sykes.
Abstract: This paper summarizes work presented in the Humanities Futures event Remapping Sound
Studies: A Turn to the Global South and published in more detail in Remapping Sound Studies, a book
that begins the work of reorienting sound studies toward the global South. The authors argue that this
project necessitates asking different sorts of questions than have been typically asked in sound studies,
and they contend that this change will in turn require broadening the purview of sound studies because
it will challenge some of the field’s central presuppositions. Remapping Sound Studies makes three
affirmative proposals for a remapping of sound studies related to the following: (1) sound’s relationship
to technology; (2) the question of sound as a relationship between listener and something listened to;
and (3) a conceptualization of sonic history as nonlinear and saturated with friction. These proposals
https://humanitiesfutures.org/papers/remapping-sound-studies/ 1/16
19/04/23, 23:54 Remapping Sound Studies - Franklin Humanities Institute
suggest that sound studies can actively participate in decolonization as an affirmative gesture and not
simply as critique.
Introduction
In the past decade, "sound studies" emerged as a major field of inquiry in the social sciences and
humanities. Understood as an important theoretical alternative to visual studies of media and society,
sound studies has unearthed repressed histories of sound and listening, while situating the ear as a
major instrument in the production of social, cultural, and scientific knowledge. The initially diffuse
explosion of research into sound has begun, in the past few years, to concatenate into a disciplinary
configuration—and like all disciplines, this one privileges certain methodologies, theories, and sites
over others. With a few exceptions notwithstanding (e.g., Hirschkind 2006; Morris 2008; Ochoa 2006,
2014), little research in sound studies has been conducted in the global South.[1] This lacuna is partially
attributable to the fact that the sound studies boom has come largely from those working on the
historical development of sound reproduction technologies, and as such, an emphasis has been placed
on histories of technological innovation and progress. This emphasis is closely associated with a certain
homogenization of the listening subject (in much recent work he or she is white and middle class) and a
tendency to flatten the sonic architecture of urban spaces, which are rendered simply as "global cities"
or "the city."[2]
https://humanitiesfutures.org/papers/remapping-sound-studies/ 2/16
19/04/23, 23:54 Remapping Sound Studies - Franklin Humanities Institute
Of course, anthropologists have long showed attention toward sound in the global South, but their work
is seldom situated within sound studies per se. Work by Bessire and Fisher (2012), Chandola (2012,
2014), Eisenlohr (2009, 2010), Feld (2012), Hirschkind (2006), Morris (2008), and Ochoa (2006, 2014),
suggests a far broader terrain of sonic investigation than the recent consolidation of knowledge in
sound studies would have us believe.[3] Steven Feld’s work on acoustemology ("the potential of acoustic
knowing"; Feld 1996, 97) presents a potentially crucial opportunity to radically decenter sound studies,
as well as to create articulations between sound studies, anthropology, and media studies—but his work
is surprisingly absent in sound studies readers and anthologies.[4]
Novak’s and Sakakeeny’s edited volume, Keywords in Sound (2015), approximates such a unified
statement, as the book’s editors and many of its contributors are ethnomusicologists; nevertheless,
because it is concerned with the genealogy of important terms for sound studies, it is necessarily
tethered to an exploration of sound-related concepts of European derivation. In his contribution to that
volume, for instance, Sterne writes that, "The West is still the epistemic center for much work in sound
studies…" (71), and he continues on in an endnote to say that, "Alas, as shown once again by this
keyword entry . . . Eurocentrism continues" (74n3). Also relevant to include in this discussion is the
forthcoming volume, Audible Empire (Radano and Olaniyan, forthcoming), which promises to provide a
much needed rethinking on the position of music in formations of empire around the world. We see
Remapping Sound Studies as participating in the same intellectual moment as Audible Empire, but our
emphasis is more overtly on the global South, and we are less invested in "music" as a fundamental
category of analysis. In sum, it is possible to view these three volumes—Keywords in Sound, Audible
Empire, and Remapping Sound Studies—as a kind of trilogy that carves out a crucial space in twenty-
first century thinking about sound.
There is, of course, no single way to remap sound studies, but the papers in this volume engage a
coherent set of concerns. Recurring topics include cases where sound reproduction technologies evade a
narrative of linear progress and are shown to be unevenly constituted across urban terrain;
contestations over sound in public space, including the interrelations between "sacred" sounds and the
presumed secular nature of public space in neoliberal conditions; thresholds of audibility, both as these
are affectively experienced and as culturally defined notions of what constitutes noise, excess, and
transgression; and the interrelations between sound, biopower, and governmentality. Our aim is to open
the door toward an understanding of sound that generates comparative analysis between variously
https://humanitiesfutures.org/papers/remapping-sound-studies/ 5/16
19/04/23, 23:54 Remapping Sound Studies - Franklin Humanities Institute
construed places, but which does so while emphasizing the singularity of each location and context
described. What emerges is a quite different take on sound as a heterogeneous "acoustic assemblage"
(Ochoa Gautier 2014) that is continually refigured through different modes of relating, performing,
attending, and transducing, and through highly contingent entanglements with technology, space,
temporality, and power. We strive to show that such topics do not merely fill out sound studies by
locating difference in the global South; they implore us to reconsider the category of "sound" in the
North in light of such topics.
2. The question of sound as a relationship between listener and something listened to. Sound
necessitates a listener but also something heard. To say that something is heard means that there is
some "thing" beyond and preceding human perception. In other words, the issue is not only a
sensory one: it is also resolutely ontological because the various peoples of the world understand that
which is heard in radically different manners. Thus, we propose viewing sound studies as an
ethnographic experiment with the thresholds or limits of audibility rather than simply a
consideration of sound as a historically contingent "social construction." What we have in mind is a
perspective that at once acknowledges the ontology of sound from a posthumanist perspective (i.e.,
there exists an independently real or noncorrelational entity beyond human experience) and cultural
differences in prehending sound. We suggest that ethnographies of the interrelations between these
domains will form a critical component of a remapped sound studies.
3. A conceptualization of sonic history as nonlinear and saturated with friction. We propose that sonic
history should be conceived as a narrative of jagged histories of encounter, including friction,
antagonism, surveillance, mitigation, navigation, negotiation, and nonlinear feedbacks, rather than
as efficiency, inexhaustibility, increasing isolation of the listening subject, and increasing
circulation. Thus, in this volume we have incorporated a consideration of sound and the body, not
only gendered sounds, but the ways that sound is used to listen in and through others and form social
relations. This part of our project allows for politicized, historically situated, and culturally diverse
https://humanitiesfutures.org/papers/remapping-sound-studies/ 6/16
19/04/23, 23:54 Remapping Sound Studies - Franklin Humanities Institute
narratives of sonic encounters in global modernity between variously defined peoples and their
notions of sound. At the same time, we propose that biopower, governmentality, and the articulation
of public and private space are integral for understanding colonial and postcolonial dynamics in
Northern/Southern engagements with sound.
Taken together, these three proposals suggest that sound studies can actively participate in
decolonization as an affirmative gesture and not simply as critique. What we have in mind here is a
dislodging of Northern biases such that the encounters considered in the above proposals can be read
across Northern and Southern perspectives, rather than ignoring the latter and thus reifying and
producing Northern perspectives on sound that have affected Southern locales, sometimes in negative
and even pernicious ways.
1. “Another Resonance: South Africa and the Study of Sound” by Gavin Steingo
The fact that many of sound studies’ conclusions are based on evidence from Europe and North America
is not in itself entirely problematic. More troubling, however, is that the cultural specificity of these
conclusions is rarely acknowledged—instead, certain observations are generalized, sometimes even
becoming axiomatic. This paper examines three common arguments made by sound studies researchers
and then places these arguments into dialogue with southern contexts, and particularly the townships
of South Africa where I have conducted extensive fieldwork over the past eight years. I examine: (1) the
notion that sound technologies are increasingly isolating the listening subject into individual
"bubbles," for example, in automobiles and through mobile listening devices; (2) the assumption that
musical circulation is continually accelerating due to technological innovation and various forms of
deregulation; and (3) the association of listening with biopolitical investment and efficiency, as
articulated, for example, by scholars dealing with attempts to combat workers’ hearing loss in European
industrial settings. Drawing on examples from my fieldwork, I challenge each of these arguments.
Against the notion of audition in mobile bubbles, for example, I show that in South Africa cars are both
social and sonically "open." Against accelerating circulation, I point to technological marginalization in
the townships and map out emerging forms of nonlinear sonic movement. Finally, I show that hearing
loss in South Africa’s gold mines is characterized less by biopolitical investment than by logics of
superfluity and abandonment. Beyond simply critiquing the assumptions, methods, and conclusions of
sound studies scholars, I present a grounded ethnographic study of a radically different relationship to
sound. In the final part of the paper, I make several suggestions toward a "remapped" sound studies
that moves between global North and South and that speaks more directly to our current political
moment.
https://humanitiesfutures.org/papers/remapping-sound-studies/ 7/16
19/04/23, 23:54 Remapping Sound Studies - Franklin Humanities Institute
Through close analysis of one grandmother’s ululating at a Zulu men’s ngoma performance in Msinga,
KwaZulu-Natal, South Africa, I consider the technique, sound, and social practice of ululation as a
sound of the South. Ululation is a form of acoustic reverberation that amplifies a woman’s voice. It is an
insertion of praise while it also exhorts. It is an assertion of a relational presence and an announcement.
It is unmarked as artistry even while good ululators are appreciated. A voice seemingly on the margins
of (male-centered) performances, it is critical to proceedings and to the sound track of events, and it is
heard over and above, and beyond an event. As reverberating vocables, it is "pure" voice. A study of
ululation remaps Sound Studies by focusing on reverberation as acoustic and relational, as African (and
Middle Eastern), and as a metaphor for dialogue returning amplified and inflected from the South. In
particular, that dialogue shifts the attention in Sound Studies from technology to the voice; genders
Sound Studies, thereby filling out the multiplicity of Sound Studies narratives; and finds sympathetic
vibrations with Black Studies, also curiously underplayed in Sound Studies as it is evolving.
Like Western prenatal biomedical aural practices, antenatal care among midwives in the Pacific region
of Colombia takes sound as a primary index of life and of the well-being of fetus and mother.
Similarities end there and the reasons are diverging ontologies of life and death. Afro-Colombian
communities regard the fetus as a being capable of hearing and listening, given its constitution as a
mediation between divinities and mortals. This aural mediation discloses for the communities a
resonant continuum linking the transcendental and the contingent, two temporal and spatial planes
that the fetus, by virtue of its particular aurality, alone embodies and enacts. This outlook requires a
rethinking of the sonic event as a "quasi-event," and of antenatal existence as a "quasi-life" in which
"being and non-being, existence and inherence" (Deleuze) fold one another. Sound here is transformed
by the perspective that attains it (i.e., the fetus, the midwife, the mother, the community) in an acoustic
relationality which is as much about the power of sound as it is about the terrifying powers of listening.
Methodologically, this demands the recognition of an "indigenous plane of immanence" (Viveiros de
Castro) as the grounds for the particular modes of speciation that disrupt the notion of a common
human aurality.
This paper examines practices of loudness in the Colombian city of Buenaventura to understand the
imbrication of sounded practices in the workings of power in a "global city of the South." Buenaventura
is typical of Southern cities in which managerial or financial operations of a neoliberal bent and at a
global scale coexist with contradictory regimes of everyday life at the lived scale, producing patterns of
https://humanitiesfutures.org/papers/remapping-sound-studies/ 8/16
19/04/23, 23:54 Remapping Sound Studies - Franklin Humanities Institute
overlapping exclusion and inclusion in which the rational and irrational manifestations of the political
are both temporally coeval and spatially intercalated by densely reticulate regimes of politics and power:
governmentality and abandonment, biopolitical management and necropolitical violence. I follow
practices of loudness in various settings in Buenaventura—a soundproofed hotel, home and
neighborhood "sound systems," a mining camp, torture chambers—and reveal how they exemplify
local notions of political constituency, political action, experiences of sovereignty and abjection to
power, and human personhood itself. These local idiosyncrasies can ultimately help us rethink some of
the assumptions undergirding academic sound studies, which tend to accept unquestioningly North
Atlantic accounts of the liberal state, bourgeois civil society, formal politics, and the individuated
citizen–listener that do not apply in cities of the global South like Buenaventura.
This article reflects on sounds and silences in relation to youth resistance culture in the aftermath of the
2005 urban riots in the French banlieues (outskirts of major cities) in France. In a sociohistorical
context where debates on national identity and race have become two key factors of political life, the
limit or threshold between life and death, audibility, and inaudibility has become irrelevant. I will
maintain that the resort to civil disobedience and rioting as a means of appearance can be interpreted as
the result of an absence of communication between French Hip-Hop singers who have been voicing
their denunciation of social injustice for the past three decades and the successive governments’
apparatus that have consistently refused to hear and listen to them. I build on philosophical and
sociological theories to show the ways in which the riots function as a means of resistance and in
consequence, stage the most important questions about difference, assimilation, and what I call "the
right to exist." Ultimately, it is my contention that flames have replaced sounds, and riots have become
the almost only way to exist not in a biological sense, since banlieues inhabitants obviously exist, but in
a more political–ontological way.
[See Tchumkam, Hervé. 2015. State Power, Stigmatization, and Youth Resistance Culture in the French
Banlieues. New York: Lexington Books.]
This paper offers to sound studies an embodied engagement with sound practices through which
emerge ethnographic subjectivities, and by extension, it points to the relationality of sound and its
implications for knowledge production. Extending the study of Arab listening practices to popular
(sha’bi) culture in Syria, the article explores the performance tradition of Syrian dabke as a site for
"critical sonic ethnography." The author describes how she learned to practice dabke and perform
gender, race, and class in variously situated contexts, demonstrating that listening is a somatic mode of
attention (Csordas) that paradigmatically embodies the ethnographic process. The paper calls attention
to the emergent conditions of this process to argue that listening, like other modes of ethnography, is
https://humanitiesfutures.org/papers/remapping-sound-studies/ 9/16
19/04/23, 23:54 Remapping Sound Studies - Franklin Humanities Institute
This article explores how the constitution of "religion" in the British colonies of Ceylon and Malaya
occurred in tandem with the regulation of religious sounds in public space. The article describes
indigenous ontologies of Buddhist and Hindu sounds in which certain sounds are construed as gifts to
the gods, and it describes how the British misconstrued these as being associated with "arts" and
"communal expression" rather than recognizing them as a political economy of sound. The paper
argues that sound studies needs to develop the idea of a sonic political economy in order to register how
sound came into contact with discourses on personhood and the regulation of communities and public
space in the colonies, rather than conceptually reduce such sounds to a European-derived discourse on
sound as religious devotion. The final section puts these historical dynamics into dialogue with writings
on the magic of capitalism (e.g., Stengers and Pignarre 2011) to show that postcolonial Hindu
processional sounds in Ceylon and Malaya were viewed as disrupting the everyday workings of capital
when they cross a physical and aural threshold from "festival of devotion" to "sonic political economy.
Notes
2. We recognize the innovative nature of this scholarship (e.g., Labelle 2010 and Bull 2007), which we
build on here; one of our aims is to bring it into dialogue with writings on urban life, design, and
spatiality outside the global North (e.g., Simone 2009; Kusno 2010; Nuttall and Mbembe 2008).
3. Two landmark articles in the Annual Review of Anthropology, "Soundscapes: Towards a Sounded
Anthropology" (Samuels, Meintjes, Ochoa, and Porcello, 2010) and "The Reorganization of the
https://humanitiesfutures.org/papers/remapping-sound-studies/ 10/16
19/04/23, 23:54 Remapping Sound Studies - Franklin Humanities Institute
Sensory World" (Porcello, Meintjes, Ochoa, and Samuels 2010), come close to what we are proposing
here, but their intent is more to bring sound studies into dialogue with the anthropology of the
senses than it is to use perspectives on sound from the global South to remap the intellectual terrain
of sound studies. We furthermore outline our orientation toward sound studies, rather than sensory
or auditory studies, later in this introduction.
5. Some voices have called for ethnomusicology’s closing shop and for its subsequent replacement by
sound studies: for instance, writing in the pages of the flagship journal, Ethnomusicology, Deborah
Wong (2014, 349) argues that, "If we [ethnomusicologists] ever hope to say what we really want to
say, we will need to reject music." As a way to move "beyond music," she proposes a turn toward
"sound and noise" and argues that "sound studies disrupts the taxonomies that enclose
ethnomusicologists’ work" (Ibid., 350–51).
6. For instance, in a recent essay, Sykes (2015) argues that attending to Southern ways of conceiving the
relations between sound and personhood—following Talal Asad (1993), by thinking of "religious"
sounds as techniques rather than expressions of devotion—can go a long way toward bringing sound
studies into dialogue with ethnomusicology and the ethnography of South and Southeast Asian
religions, particularly Hinduism and Buddhism. This, in turn, opens up a discourse on sound as
action, on soundscapes as inherently plural and sometimes conflicting in modernity, and on how the
notion of a secular public space has impacted efficacious, public sounds (such as Hindu and Buddhist
processions) through the latter’s regulation.
7. Other subgenres of sound studies that have influenced the discipline but tended not to focus on the
global South include writings on sound in film (e.g., Hilmes 2008), studies of sound art and
soundscape compositions (e.g., Kelly 2011), and the wave of philosophical writings on "listening,"
"noise," and "sound" in global modernity (e.g., van Maas 2015; Szendy 2007). Our interests are more
aligned with the agendas of the auditory turn in American Studies (e.g., Schmidt 2002; Morat 2014).
8. Nor are we suggesting that we need only to "balance" the tables by returning to some reactionary
formulation under which peoples of the global South are deemed to be closer to the ear than the eye.
9. We stress that we do not wish to promote a facile association of sound studies in the global South
with the study of sound in urban ghettos. While we mainly do focus on sound in working-class, urban
contexts in this book—and we incorporate a discussion of gender (see Silverstein, in Remapping
Sound Studies), caste (see Sykes, in Remapping Sound Studies), and most chapters in some ways
touch upon race, ethnicity, and class—we admit that a fully constituted remapped sound studies in
the global South will have to more broadly include studies of elite and rural contexts.
References
https://humanitiesfutures.org/papers/remapping-sound-studies/ 11/16
19/04/23, 23:54 Remapping Sound Studies - Franklin Humanities Institute
Asad, Talal. 1993. Genealogies of Religion: Discipline and Reasons of Power in Christianity and Islam.
Johns Hopkins University Press.
Attali, Jacques. 1986. Noise: The Political Economy of Music. Translated by Brian Massumi. Minneapolis:
University of Minnesota Press. Orig. pub. 1977.
Bessire, Lucas and Daniel Fisher. 2012. Radio Fields: Anthropology and Wireless Sound in the 21st
Century. New York: New York University Press.
Born, Georgina. 1995. Rationalizing Culture: IRCAM, Boulez, and the Institutionalization of the Musical
Avant-garde. Berkeley: University of California Press.
_______. (Ed). 2013. Music, Sound and Space: Transformations of Public and Private Experience.
Cambridge: Cambridge University Press.
Chandola, Tripta. 2014. "I Wail, Therefore I Am." In The Acoustic City, edited by Matthew Gandy and
Benny Nilsen. Berlin: Jovis. 212–218.
_______. 2012. "Listening into Others: Moralising the Soundscapes in Delhi." International
Development Planning Review 34 (4): 391–408.
_______. "Listening into Others: In-between Noise and Silence." 2010. Ph.D. dissertation,
Queensland University of Technology.
Comaroff, John, and Jean Comaroff. 2011. Theory from the South: Or, How EuroAmerica is Evolving
Toward Africa. Boulder: Paradigm.
Csordas, Thomas J. "Embodiment as a Paradigm for Anthropology." Ethos 18, no.1 (March 1, 1990): 5–
47.
Dawson, Ashley, and Brent Hayes Edwards (Eds). 2004. "Global Cities South." Special issue of Social
Text 81(Winter).
Daughtry, Martin. 2015. Listening to War: Sound, Music, Trauma, and Survival in Wartime Iraq. Oxford:
Oxford University Press.
Deleuze, Gilles. 1990. The Logic of Sense. Translated by Mark Lester. New York: Columbia University
Press.
Eisenberg, Andrew. 2013. "Islam, Sound and Space: Acoustemology and Muslim Citizenship on the
Kenyan Coast." In Music, Sound and Space, edited by Georgina Born. Cambridge: Cambridge University
Press.
https://humanitiesfutures.org/papers/remapping-sound-studies/ 12/16
19/04/23, 23:54 Remapping Sound Studies - Franklin Humanities Institute
Eisenlohr, Patrick 2009. Technologies of the spirit: Devotional Islam, sound reproduction, and the
dialectics of mediation and immediacy in Mauritius. Anthropological Theory 9(3): 273-296.
Erlman, Veit, ed. 2004. Hearing Cultures: Essays on Sound, Listening and Modernity. Bloomsbury.
_______. 2010. Reason and Resonance: A History of Modern Aurality. New York: Zone Books.
Feld, Steven. 1996. "Waterfalls of Song: An Acoustemology of Place Resounding in Bosavi, Papua New
Guinea." In Sense of Place, edited by Steven Feld and Keith Basso. Santa Fe: School of American
Research Press.
_______. 2012. Sound and Sentiment: Birds, Weeping, Poetics, and Song in Kaluli Expression.
Durham: Duke University Press. Orig. pub. 1982.
Gallope, Michael. 2011. "Technicity, Consciousness, and Musical Objects." In Music and Consciousness:
Philosophical, Psychological, and Cultural Perspectives, edited by David Clarke and Eric Clarke, 47–64.
Oxford: Oxford University Press.
Hilmes, Michele. 2008. "Foregrounding Sound: New (And Old) Directions in Sound Studies." Cinema
Journal, 48(1): 115–117.
Hirschkind, Charles. 2006. The Ethical Soundscape: Cassette Sermons and Islamic Counterpublics. New
York: Columbia University Press.
Kheshti, Roshanak. 2011. "Touching Listening: The Aural Imaginary in the World Music Culture
Industry." American Quarterly 63(3): 711–731.
Kusno,Abidin. 2010. The Appearances of Memory: Mnemonic Practices of Architecture and Urban Form
in Indonesia. Durham: Duke University Press.
Morat, Daniel. 2014. Sounds of Modern History: Auditory Cultures of Europe. Oxford: Berghahn Books.
Novak, David, and Matt Sakakeeny, eds. 2015. Keywords in Sound. Durham, NC: Duke University Press.
Nuttall, Sarah, and Achille Mbembe, eds. 2008. Johannesburg: The Elusive Metropolis. Durham, NC:
Duke University Press.
Ochoa Gautier, Ana María. 2014. Aurality: Listening and Knowledge in Nineteenth-Century Colombia.
Durham: Duke University Press.
https://humanitiesfutures.org/papers/remapping-sound-studies/ 13/16
19/04/23, 23:54 Remapping Sound Studies - Franklin Humanities Institute
Pinch, Trevor and Karin Bijsterveld, eds. 2011. Oxford Handbook of Sound Studies. Oxford: University
Press.
Porcelo, Thomas, Louise Meintjes, Ana Maria Ochoa, and David W. Samuels. 2010. "The Reorganization
of the Sensory World." Annual Review of Anthropology 39: 51–66.
Radano, Ronald, and Tejumola Olaniyan. 2016. Audible Empire: Music, Global Politics, Critique. Durham,
NC: Duke University Press.
Samuels, David W., Louise Meintjes, Ana Maria Ochoa, and Thomas Porcello. 2010. "Soundscapes:
Towards a Sounded Anthropology." Annual Review of Anthropology 39: 329–345.
Schmidt, Leigh Eric. 2002. Hearing Things: Religion, Illusion, and the American Enlightenment.
Cambridge, MA: Harvard University Press.
Silverstein, Shayna. 2012. “Syria’s Radical Dabka.” Middle East Report 263: 33–37.
Simone, AbdouMaliq. 2009. City Life from Jakarta to Dakar. New York: London: Routledge.
Stengers, Isabella, Phillipe Pignarre, and Andrew Goffey. 2011. Capitalist Sorcery: Breaking the Spell.
Palgrave Macmillan.
Sterne, Jonathan. 2003. The Audible Past: Cultural Origins of Sound Reproduction. Durham: Duke
University Press.
_______. (Ed.). 2012a. The Sound Studies Reader. New York: Routledge.
_______. 2012b. "Sonic Imaginations." Introduction to The Sound Studies Reader, 1–17.
Sykes, Jim. 2015. "Sound, Religion, and Public Space: Tamil Music and the Ethical Life in Singapore."
Ethnomusicology Forum 24(3): 485–513.
Szendy, Peter. 2007. Listen: A History of Our Ears. New York: Fordham University Press.
Tchumkan, Hervé. 2015. State Power, Stigmatization, and Youth Resistance Culture in the French
Banlieues. New York: Lexington Books.
Thompson, Emily. 2002. The Soundscape of Modernity: Architectural Acoustics and the Culture of
Listening in America, 1900–1933. Cambridge, MA: MIT Press.
https://humanitiesfutures.org/papers/remapping-sound-studies/ 14/16
19/04/23, 23:54 Remapping Sound Studies - Franklin Humanities Institute
Van Maas, Sander, ed. 2015. Thresholds of Listening: Sound, Technics, Space. New York: Fordham
University Press.
Viveiros de Castro, Eduardo. 2014. Cannibal Metaphysics. Translated by Peter Skafish. Minneapolis:
Univocal.
This paper is an early version of the introduction to Remapping Sound Studies, edited by Gavin Steingo and Jim Sykes
(Durham, NC: Duke University Press, forthcoming). Included by permission of the publisher. All rights reserved.
https://humanitiesfutures.org/papers/remapping-sound-studies/ 15/16
19/04/23, 23:54 Remapping Sound Studies - Franklin Humanities Institute
https://humanitiesfutures.org/papers/remapping-sound-studies/ 16/16