Resocializing recordings: Collaborative archiving and curating of sound as an agent of knowledge transfer

The authors discuss their methodologies for creating and relistening to recordings in collaboration with Indigenous People Peru Venezuela contextualize them within the discourse about overcoming power structures that shape divides between Global North South, both urban rural trajectories, Western knowledges. When it comes giving back or sharing sound recordings, we suggest term resocialization rather than restitution repatriation. In lifeworlds, works much differently modern conceptualizations of music as art entertainment. theories complement frameworks copyright, which are still mainly based on views human creativity. Working archives exhibitions, seek experts when archiving, publishing, displaying, playing recordings. We show how European specialists can foster eye-level bilateral knowledge transfer by fruitfully cocurating multimedia installations exhibition contexts. Enmarcados en el discurso sobre la superación de las estructuras poder que dan forma a brechas entre Norte y Sur globales, trayectorias urbanas rurales, los saberes occidentales e indígenas; autores estudian metodologías creación reescucha grabaciones colaboración con indígenas Perú Venezuela. Cuando se trata restituir o compartir sonoras, sugerimos utilizar término “resocialización” vez “restitución” “repatriación”. En mundos vida indígenas, sonido funciona muy diferente conceptualizaciones modernas música como arte entretenimiento. Las teorías complementan marcos derechos autor, siguen basándose principalmente puntos vista modernos creatividad humana. Por ello, al trabajar archivos exposiciones, buscamos expertos hora archivar, publicar, mostrar reproducir grabaciones. Mostramos cómo instalaciones sonoras exposiciones artísticas pueden ser comisariadas conjuntamente por especialistas europeos, fomentando así transferencia conocimientos. ethnomusicology, processes back, transferring, communities they were originally made gaining momentum. Correspondingly, is important consider reflections position researcher's own work, including historical research listening collecting decolonization (Gunderson et al., 2018). 2022, spoke various specialists—Pemón well an expert from Assurini—about these matters terminology would be most appropriate. agreed propose instead repatriation.12 Many understanding, conceived entities have certain agency, comparable Descola's (2005) interiorities. conceive embodied living interiorities exist ontological unity carrier medium. Although focus recording, our proposal also applies other physical objects should not “restituted” but resocialized personhood. curators archivists aim resocialize regardless whether will transferred collective kept entangled museum archive. first commercial recording project [which] was joint one Suyá community …, true coproduction sense collaborated closely what included, described, texts translated. (Seeger, 1996, 92) shall keep this mind remainder article: any action event involving obtained people must—or at least must to—include cooperation recordists, archivists, producers, activists. It may beneficial if produces record sees involved earn share royalties. However, enough. From very start project, right decide (and tales, dances, myths, performances) recorded, archived, copied, distributed, used, accessed (e.g., online open access), and, course, sold. This why researchers addressing archiving curation methods resocializing entities. Once available, more difficulties arise. Alongside Seeger's contribution, Steven Feld published his genealogy commercialized sounds stemming scholarly fieldwork among Central African rainforest people, who formerly known “Pygmies”: “The intentions surrounding recording's original production, however positive, cannot controlled once commodity circulation” (Feld, 11). 1998, German band Enigma sued representatives Taiwanese Amis using samples songs recorded scholars. song had been used global advertisement Atlanta Summer Olympic. These examples underline importance collaborating early extensively possible. Brabec constantly bombarded requests access distribute Shipibo-Konibo ritual due hype around Amazonian “shamanism,” especially involves ingesting hallucinogenic ayahuasca performance so-called “icaro” songs. Brabec's archived Phonogrammarchiv Austrian Academy Sciences Vienna, where safe being put online, widely, sampled popular musicians. copyright issues difficult here, acknowledge thought, many corpus—precisely those neo-shamans aficionados love have—are considered personal relations singers thought overtly dangerous perform play without precaution. Argentinian ethnomusicologist Miguel García (2007), has worked Berlin Phonogramm-Archiv years, concludes always “under suspicion.” He builds Michel Foucault, writes Archaeology Knowledge “systems establish statements events (with conditions field use) things (which comprise possibility use use)” ([1969] 2004), 146, cited García, 2017, Following archive practice “enables survive undergo regular modification” thus constitutes “the general system formation transformation statements” (12). illustrates treating “recordings Fuegian songs” “Fuegian themselves” (13) modifies discourse. While former names presence technological mediation, such phonograph, its wax cylinders, initiator, latter suggests elimination actors bodies. “archives process, set documents. Every invention helps expresses active feed never ending structure” (17). But entities, additional problems emerge, because proves find institutions prepared receive material so all stakeholders remain content. Oxford Handbook Musical Repatriation, editors 2018) compile main contributors, primarily Anglo-American backgrounds, grappled recent years. include, related topics, assessing parties “returned” to, documenting follow “return” implementing repositories associated sustainability procedures repatriated collections, negotiating return collections secret guarded contents. addition, emphasize digitizing analog advanced preservation policies, enabling projects revitalize tradition, finding ways deal ethical dilemmas repatriation, challenge colonial pose archival ownership control 2018, 2–3). One essential point, however, sufficiently addressed either work authors: quality itself. particular, concerned, understanding media ontology significantly differ standard interpretation. Rainer Hatoum, example, confronted different regarding Navajo performed singer Hosteen Klah (1867–1937) George Herzog 1927 1932 (Hatoum, 2015, 224). Whereas modern1 conception, seen Phonogramm-Archiv, understands situated “storage medium” means communication, seem understand unity. Hatoum case, “immaterial media” manifestations universe stored “material media,” like well-known ceremonial sand paintings patients healing sessions, destroyed after 234; see Lewy, 2019, 7). Therefore, understood consist body (the cylinder) interiority voice sometimes deceased singer). alive only existing cylinder body. Hatoum's partners did want preserved, contrary idea preserving (such recordings). Here stand crossroads two completely modes existence meet: animist materialism. nonhuman actors, practical interactions, central interest, crucial identify address (in)commensurability understandings (see Schoer 2014). Lewy (2019) calls looming misunderstanding “ontological gap.” defined sound, creations “song”), medium, relational entanglements—that is, actually is. Nonhuman entities—like spirits, animals, plants—or neighboring peoples sole originators current creators performers auditory knowledge. Auditory transmitted currently taught humans. circulates mostly subjected constraints, exclusive specialists, restrictions time, space, gender (see, 2018 kanaima songs, Mori, 2013 osanti songs). fourth category, since emergence created imbalance aforementioned three: musical recording. Until today, tied “body” exist. Restitution “returning recordings” consists handing over copy “source community.” part article elucidate some arise process explain conceptualized “resocialization,” includes taxonomic reorganization. usually refers tangible objects, opposed intangible sound. contexts, distinguish phenomena. First, gap opened sonic entity song) detached social contexts becomes attached medium; phenomenon “schizophonia” (Schafer, 1977). bifurcation takes urgency separates environment, cutting off relations. Second, potentially belong song. include immaterial/intangible (very “interiority”), therefore, communicate socialize object via Such necessarily fixed formalized sound; spontaneously situation, others. Consequently, ascribed material/tangible sounding singing), therefore act bridging difference object::human techniques treats socialized with. “humanization,” common serve collaborative archiving. cases mis-archiving, specialist situation accordance object-entity. As object-entities agencies agendas, happen simple (giving back) prove nonrestitution (keeping archive). Alternatives envisioned, third spaces created. present concept “colonial graveyard” example space second contribution. Finally, heed political implications communication. Certainties negotiated concerned stakeholders. To end, ethnomusicological mediation core action. After all, matter mediating moderns’ “archive culture” negotiations “cultures origin,” communities,” were—more less freely—invented curators. degree inventiveness contingent figure researcher actions take world researching. perception experience inform existential mode labor. Their ethnography making taking notes exchanging spoken explications, instructions, addresses subjects are, cases, noted, nor mentioned; see, e.g., 111–40). Thus, ethnographic facts, consequently ethnological resonance emerges them, constituted interaction researched. Usually, unmentioned unnoticed fact-constructions (unconsciously openly) other, written, treatises groups researched (compare 2019). Beginning “crisis representation,” researchers’ representations, resulting fields often criticized, rightly so. final bringing into sounds, starting venue exhibition. Sound mediates that, concepts integrated resocialized. initial experiences exhibiting. “Sound Stories,” encountered representational problems. derive suggestions collaboratively representation. A “classical” way situations exchange—“giving back” recordings—is through prior ongoing praxis. Brabec, engaged Peruvian rainforests 1998 onward. 2001 2006, he spent time town Pucallpa extended boat trips areas employing multi-sited approach.4 consulted couple best during asked interested them. response clear: safeguarding. interlocutors explained resemble items: holders died, repertoire gone Safeguarding, perspective, meant provide families. singer's death, able heard by, families form “original” network. clue toward dimension explicitly safeguard traditional repertoires, elders. every village hamlet visited team, communal assembly called reasons purposes team's agenda. mutual agreement formed authorities allowed team make willing participate, turn received compensation 2015). step provided parallel technique applied: while entire session digital device, narratives cassette Walkman, device then use. tapes could rewound, played, listened freshly commented same session. cassettes given spot. Upon returning Pucallpa, edited selected burned CDs (Figure 1). sent CDs, along photographs, certificate gratitude, letter advice, respective settlement weeks each trip. establishing collection curated private person upon request copies members case lost. Sadly, public institution agree terms curating found necessary selling away use), trusted display faithfulness dedication carefully life corpus. full footage Vienna.5 On occasions fieldwork, together People. Here, quickly became obvious deemed circumstances—and directed whom—the performed. Recordings away, pertained sang too. magical went far specific organ singer, literally (Brabec Some even weapons sorcery fighting ritualists suggested keeping locked away. Furthermore, “alive,” endowed agency: “call” correctly, “come” occasion rigorous protection corpus important: terms, you just trade songs—they items, parts, agents right, had, point life. What stake here way: foreign adopts intermediary individuals communities, local institutions, institutions. Historically, (in Austrian) resources infrastructure large easily securely, metadata adaptable (from availability restriction), circumstances likewise Lima) favorable. decided place, before later initiating shared access, agreements protecting though, unnecessarily delayed bureaucracy lack interest place made. generate new Lewy's motivation bring relisten 2). During increasingly commentary, plus events, opening further interaction. came out uneasiness caused Amazonians museum. reported discussion (listening sessions) Theodor Koch-Grünberg's elsewhere (Lewy, 2018d, 2021), summarize information relevant argument. started research6 2005 area tri-border meeting northern Brazil, southern Venezuela, southwestern Guyana. Audrey Butt Colson (1985) coined “circum-Roraima” embrace settled larger vicinity Roraima table mountain. 1911, linguist ethnologist Koch-Grünberg chants corpora inhabitants 50 cylinders. His sparse documentation assign descendants complicated mobility locals, whom, until nation-states, borders, played minor role. Among Arekuna, Taurepán, Kamarakoto, Makuxi, today Pemón language group. developed conducting sessions close specialists. 14 years region, kinds crystallized perception, distinguished acquisition transmission. relate (post)colonial academic translate call “coresearchers.” coresearchers marked friendly trust-based relations, deeper educational sustainability. requires enormous sensitization involved. experience, fruitful long period time.7 kind elders, moderately proficient modernity translation. strategy, directly chosen contacted Often, relatives acquaintances coresearchers, allows build trust delicate composition protected requirements, override friendship favor “data collection.” procedure faithful translation empathic dialogue. role aiming let become perceptible communicable. result coresearcher Balbina Lambos established categorization there anyone; listeners hear, knowledgeable perform, dance-songs parishara, tukuik, areruya, yucca rubbing. stark contrast, ethically problematic: were—and are—used shamanism dark 2018a). unknowingly released CD (Koch Ziegler, 2006). ethnomusicologists chose tracks ignorant meaning consult results discussed detail 2017; emotional field, 2018d). comparison above, particularity temporal distance stands here: course last 100 changed, attributions, agencies, references. aware shifts occur constant qualities stable. Both reentering context museums old Fundamentally, perpetually changing innovating nature, continuously unfinished. oscillate transatlantic exchange. observed ontologies soundscapes, singing interacting experienced normal collectives, museums, subjective humans lost (Lewy 2018c). anthropologists encounter artifacts, singing, chanting, blowing. objects-as-entities commonly coexist corresponding song-object enacted, agent employed, sessions. precautions communicated enrich lived practice. Guianas, generally known, self-medication magic incantation possible water formula. recited container followed blow breath. charged formula, ingested. water-magic-formula aids counteracting harmful reside illness misfortune place. similar object-sound-entity tukuik fishing-dance rituals: performance, participants touch kueka stone, spirit rato, father fish. immaterial existence—or, ocularcentric moderns, visible invisible entities—is although openly communicated. discloses one's risks, suspected sorcerer community. contrast real-life described organi