You could cite the sponsorship of Audible, the rise of Midroll Media, Gimlet and PRX’s Radiotopia, galvanizing events like Podcast Movement and the Third Coast International Audio Festival, but ask anyone and they will say that it was Serial and its 100 million downloads that elevated narrative-driven podcasting from dorky obscurity back in 2014. Serial was mainstream. Serial intensified and also transcended the This American Life aesthetic. Serial was serious.

It also clarified the affect surrounding its own mode of consumption. One did not merely follow Serial or like Serial in 2014; one was “obsessed” with Serial. It’s the word that came up most often in the coverage, and served as grist for ridicule and derivative works, of which there are now many – Breakdown, Another Dead Man Walking, Limetown. If TV has taken on the metaphor of substance abuse these days (we are “addicted” to Making a Murderer, we “binge” on Scandal), narrative-driven podcasting has taken on the argot of infatuation, of compulsion, of love.

That response was prompted by the podcast itself. Early in the first episode, there is a bit of theater when Sarah Koenig reflects on how a meeting with lawyer Rabia Chaudry prompted her investigation of the murder of Baltimore teenager Hae Min Lee and the issue of whether or not Lee’s former boyfriend Adnan Syed had really committed it. In an aside, Koenig uses the technique of false improvisation, seeming to rethink a word in mid-sentence, although the line strikes the ear as scripted:

This conversation with Rabia […] this is what launched me on this year long – obsession is maybe too strong a word – let’s say fascination, with this case.

Let’s not. When this first aired, here on Antenna Jason Mittell made the argument that the main character of Serial wasn’t Syed at all, but Koenig herself. In retrospect I’d go further. Because the show dramatizes how engrossed its host became with the investigation she was performing, her obsession was the “protagonist” of the show. After all, that which drives Serial’s seriality is neither the chronology of the story nor that of its reconstruction, but Koenig’s internal thought process, her uncertainty when faced with multiple avenues of interpretation afforded by the same datum. Remember the Nisha Call, the pay phone at Best Buy, Syed stealing from the donations at his mosque? We listened to Koenig organize and reorganize each of these, value and devalue them, recursively, incredulously, passionately. We listened to Koenig struggling with the stubborn ambiguity of an ever-growing wall of details. That is why (as critics are starting to realize) imitating Serial’s narrative is impossible to do without recreating its narration.

So Serial’s thorniest philosophical problem was never with ethics, but instead with something closer to hermeneutics. The last lines of the twelfth episode speak to this theme:

When Rabia first told me about Adnan’s case, certainty, one way or the other seemed so attainable. We just needed to get the right documents, spend enough time, talk to the right people, find his alibi. Then I did find Asia, and she was real and she remembered and we all thought “how hard could this possibly be? We just have to keep going.” Now, more than a year later, I feel like shaking everyone by the shoulders like an aggravated cop. Don’t tell me Adnan’s a nice guy, don’t tell me Jay was scared, don’t tell me who might have made some five second phone call. Just tell me the facts ma’am, because we didn’t have them fifteen years ago and we still don’t have them now.

In an ironic touch, Koenig cites detective Joe “Just the Facts” Friday of Dragnet, radio’s paragon of positivist “keeping going,” as she expresses skepticism about the certainty that such a method provides. What was at stake in Koenig’s obsession, ultimately, wasn’t her feelings towards Adnan (the allegation of romantic attachment strikes me as both unsupported and misogynistic) but her worry that certainty about him is unavailable. What if the truth isn’t out there? That is the fear to which Koenig was professionally and emotionally vulnerable, and by foregrounding that exposure rather than subordinating it, she gave the show dimension, made it special and weird.

Last month Serial returned, now with seven new staff members and a host of collaborators, including Mark Boal’s Page One film company, tackling an elusive subject: the disappearance and search for Bowe Bergdahl, an American soldier who left his post in Afghanistan one night in June 2009 and was returned after a prisoner swap five years later.

The topic is complex, but in adopting it Koenig also marginalizes her own voice. We hear little about her own thinking, opinions, epistemological struggles. The first episode ends dramatically, with a phone ringing and Koenig explaining “That’s me, calling the Taliban.” But this is almost the only moment of personal ownership in the episode. By contrast, the first installment of Season 1 was full of that:

… This search sometimes feels undignified on my part …
… I have to know if Adnan really was in the library at 2:36 PM …
… If you’re wondering why I went so nuts on this story versus some other murder case, the best I can explain is this is the one that came to me …

In the Season 1 launch she uses the object pronoun form “me” 14 times to refer to herself. In the launch of Season 2 she only uses it four times.

She’s an outsider, learning terminology as we do and drawing on others. A recent article in Vulture characterizes Koenig as a novice in national security, describing Boal as the “embed” with contacts in government and a background as a screenwriter for films like Zero Dark Thirty and The Hurt Locker. In its very structure, then, Season 2 turns away from the model of the heroic individual quest, of “dramatic nonfiction narrative in the form of a personal journey” as Eugenia Williamson characterizes the This American Life aesthetic, and toward a model of collaboration. No doubt many journalists will cheer this change.

The team is making use of all of its resources. “The Golden Chicken,” the second episode, draws on 12 interviewees from Bergdahl’s battalion, 25 hours of taped conversations between Boal and Bergdahl, an interview with Taliban leader Mujahid Rehman, reporting by Afghan Sami Yousafzai who made contact with a fighter named Hilal, as well as documents from Wikileaks, all to reconstruct what happened to Bowe in the first weeks of captivity. If Serial’s new season is “about the knotted relationship between systems and people,” as Slate’s Katy Waldman puts it, then it also requires a number of systems and people to explore it.

Like the first season, this one dwells on discrepancies. The Taliban say that they did a traditional attan dance to cheer up Bergdahl in an orchard during his transportation, but he remembers nothing like that. Like last time, the heart of the show lies in interview tapes peppered with humdrum audio, like the sounds of Boal microwaving his lunch, which contrast the network news snippets at the top of the program – what Koenig calls the “antiseptic upstairs realm” of the mass media narrative. Like the first season, this one often focuses on vivid details. In the third episode, we learn that Taliban fighters drink Mountain Dew, think sunglasses look cool, and say “What’s up, bro.” The first episode explains what life was like in Bergdahl’s station in Paktika province by focusing on the burn pit, where pitiable soldiers took turns stirring their own burning refuse. It’s a shit-stirring scene at a post made famous by a soldier trying to stir up shit.

In theory, there is no reason why the new season, with its dark humor, with its war and torture, with its humanized subject and investigators, should differ tonally from the previous one. Koenig clearly has sympathy for her subject – in the fourth episode, listen to her describe how a captor cuts Bergdahl’s chest slowly with a razor blade 600 times. With multiple accounts of these and other events, the same awe and uncertainty we experienced the first time should plague us. “Any one piece of this story can keep a person’s mind churning,” Koenig promises in an early passage.

And yet it doesn’t. Why? Because Koenig is not vulnerable to her story this time out; she tells the story without becoming a character in it. She has yet to speak to Bergdahl directly, and her retreat to the role of anchor bears the same antiseptic whiff as the TV media reports that the program borrows for its opening. We aren’t even following Koenig’s “mental churning” closely enough to know how fraught it might be. Without the pathos of a narrator’s affective relation to her narrative, the season comes across as superior journalism but inferior meta journalism. We’ve lost the innervating anxiety that made it special.

Just think of it at the level of sonic texture. Gone are the calls to Adnan, car rides with co-producers, footsteps into fields, knocks on doors, auditory situations in which we felt physically proximal to our host moving through space over a duration of time. Instead, Koenig speaks to us from nowhere in particular, pointing our ears at places rather than taking us along with her to visit them. Her intense intimacy with the audience is not mirrored by a similar sonic proximity to the people and places that the story is about, leaving the experience oddly hollow, even lonely.

Perhaps Season 2 is too far away from its focus. Obsession always implies a collapse of critical distance, but Serial’s own metaphors go the other way. Early on in the first episode, Koenig likens the Bergdahl story to a children’s book called Zoom.

It starts with these pointy red shapes. And then, next page, you realize those shapes are a rooster’s comb. Next page, you zoom out, you see the rooster is standing on a fence with two little kids watching him. Next page, zoom out again, they’re in a farmhouse. And then, zoom further, you realize that all of it — the rooster, the kids, the farmhouse — are toys being played with by another child […] Out and out it zooms, the aperture of the thing getting wider and wider until the original image is so far away it’s unseeable. That’s what the story of Bowe Bergdahl is like.

It’s what the podcast is like, too. Even as we get closer to the story, we seem further away.

This is not the only time that Koenig refers to children’s media. Earlier on in the episode, she contrasts Boal’s salty language with Bowe’s schoolboy politeness, noting that the latter’s go-to expletive is Charlie Brown’s “good grief.” During the second episode, Koenig describes the Army’s thinking once it knew Bergdahl was captured this way:

They also knew that the Taliban’s goal would be to get Bowe to a hideout in the tribal region of Western Pakistan, because Pakistan is like home base. Or, to put it in Tom and Jerry terms, Pakistan is the hole in the baseboard where Tom cannot go.

Finally, in the third episode, as Koenig narrates the nightmarish tale of one of Bergdahl’s escape attempts. As Bergdahl falls off a cliff, the scene takes on the language of the comic strip:

Bowe lands on a dry riverbed on his left side. He said the word “oof” actually came out of his mouth, just like in a cartoon, loud enough so that some dogs started barking their heads off.

Small wonder that Serial feels just as bracing this time around, but flatter. Adnan Syed was a cipher; Bowe Bergdahl is a sketch.

And so, a year later, Serial remains the best game in town, an ambitious program, dense and with the best narrative rhythm in American narrative audio. It still boldly leads the field when it comes to signaling what podcasts can do. But it has lost its touch when it comes to refashioning how podcasts can feel. Is it fascinating? Sure. But so far obsession remains too strong a word.

Post by Lauren Bratslavsky, Illinois State University

“You’re early. There’s an episode… houseguest arrives early and I’m unprepared.” Peg Lynch’s voice trailed off as she opened the door to let me in. At the time, she was 94 and still mentally composing episode plots for the long-ago radio and television program she created, Ethel and Albert. It was a show about nothing really: a miswritten phone message, a broken light bulb, a failed dinner party, and so on. I stumbled across her show when I was poking around my university’s special collections. I read some Ethel and Albert scripts and was amused. I researched what I could about the show, but was disappointed at the overall lack of information. I learned from the archivist that Lynch was still alive. I nervously called her up and asked her some questions about what it was like to work in radio and television, especially as a woman. Lynch didn’t think it was that special, or why anyone would care about her experience in the business, but she invited me to her home to meet her. I later learned this was one of her endearing attributes – that is, inviting people to her home and treating them lovingly as long lost relatives.

I was a bit stunned to see Peg Lynch’s obituary more than a week ago in The New York Times. I knew that her health had taken a turn for the worse and that this may have been the 98-year-old woman’s last leg. What surprised me was the fact of the obituary itself, which led to obituaries in Variety, LA Times, and elsewhere. It was not that Lynch didn’t deserve the lengthy write-ups and accolades of her work in radio and television; she was long over due for such recognition. I was amazed that her little-known career was finally gaining notice. For a few years now, I’ve queried radio fans and television historians whether they’ve heard of Ethel and Albert, which gained a nation-wide audience in 1944 to 1950, then a television audience from 1950 to 1956, and back to radio until the 1970s. For some, the characters rang a bell, but very few clearly recognized the show or Peg Lynch.

To be fair, there are many radio and early television programs that are obscure, and indeed unmemorable. What makes Ethel and Albert, and the later radio incarnation, The Couple Next Door, remarkable is that Peg Lynch created the show and wrote every single episode by herself and starred in both the radio and television versions. The only analog to Lynch’s creator-writer-actor career was Gertrude Berg. Berg’s career is well documented in the history books and broadcasting lore, most likely in part due to the notoriety associated with the blacklist as well as awards, as noted in her obituary. Lynch’s work, never touched by controversy or industry awards, became just one of the thousands of entries in program encyclopedias. Without mechanisms such as television syndication or lasting celebrity status, like that of Lucille Ball or Betty White, Lynch fell further into obscurity. Had it not been for an email sent by Astrid King, Lynch’s daughter, the New York Times most likely would not have picked up on the news of her passing. And then, write-ups of Peg Lynch, “a pioneering woman in broadcast entertainment,” would not have circulated as it did.

A page from Peg Lynch’s scrapbook, posted to her Facebook page.

Why is Peg Lynch’s career significant for radio and television history? While obituaries frame her as a pioneer, I think a more apt description is that she persevered in an industry that was constantly changing and predominately male. As outlined in her obituary and in far greater detail on her website, Peg started in radio as a copywriter in the early 1930s at a local, small-town radio station in Minnesota. When she asked for a raise that reflected her many responsibilities, which included such tasks as writing ad copy and a daily women’s program, she was denied. She quit and continued to work in different radio stations, making her way out of the Midwest and to New York City. All the while, she held on to her creation, Ethel and Albert, a middle-aged married couple who were known for their gentle and realistic bickering. She first pitched Ethel and Albert to NBC in 1944, who made her an offer but wanted 50/50 ownership over the rights of the show. Lynch walked way. Instead, Lynch secured a network deal around the time NBC-Blue turned into the ABC network. Someone at WJZ (NBC-Blue/ABC’s flagship station) got a hold of Lynch, offered her an evening slot and allowed her to retain full ownership. Ethel and Albert was not sponsored by one company, but rather was part of the co-op model of radio sponsorship. In 1946, Ethel and Albert was a short-lived test case for television at WRGB, GE’s experimental studio. Ethel and Albert remained on the radio until 1950, when Lynch was offered a real television opportunity: a ten-minute recurring segment on NBC’s The Kate Smith Hour. First, in 1953, NBC had Lynch turn her popular ten-minute segment into a half-hour network sitcom, sponsored by Sunbeam. Sunbeam dropped the live sitcom in favor of a different genre, the spectacular (as chronicled in Variety). CBS then picked up Ethel and Albert, sponsored by Maxwell House, as a summer replacement for December Bride in 1955 (an awkward promo for the switch over is on YouTube).

Despite decent ratings, CBS did not continue working with Lynch. I suspect this decision had something to do with I Love Lucy and CBS not wanting to have two programs featuring bickering couples, even if Ethel and Albert were far more subdued and realistic than Lucy and Desi. ABC aired Ethel and Albert’s final television run, which was sponsored by Ralston Purina (Chex cereal and dog food). The show ended in 1956, at another transition moment when sitcom production moved from New York to Hollywood and from live to film. As Lynch recounted in her oral history (available through the University of Oregon’s Special Collections), there was talk of moving the show to Hollywood, but she preferred to stay on the East Coast. And really, she was tired of the weekly pressures to write new episodes while rehearsing and performing live. After television, she did some commercial work. Oddly enough, Lynch went back to radio, penning a near-copy of her original creation but under the title, The Couple Next Door for CBS Radio. Lynch had a couple more runs on the radio in the 1960s and 1970s, specifically on NBC’s Monitor and then NPR’s Earplay. With the last radio show in 1976, titled The Little Things in Life, Lynch’s long broadcast career ended.

The story of Peg Lynch can serve as a sort of public service announcement to those of us who toil in archives and seek out broadcast history’s margins. Two points in particular come to mind: the materiality of broadcast’s forgotten histories and the active role we play in shaping the use and availability of the material record. First, echoing Laura LaPlaca’s recent Antenna post, if we focus on all that is gone (and resign to the fact of this lack), then we overlook “the broadcast archive’s extraordinarily expansive physicality.” Lynch’s creative output is indeed physically available, even if mentions and critiques of her work are largely absent from our histories. The initial radio and television broadcasts were ephemeral in the sense that they were live broadcasts, moments of popular culture that began and ended in their programmed time slots. But there is a whole swath of materiality that exists in various forms and locations. There are the paper materials that Lynch saved throughout her career: scripts, letters, and a few other paper materials. Lynch’s mother compiled news clippings, photos, and various correspondence into scrapbooks. Decades after the height of her career, Lynch received an invitation to establish an archival collection at the University of Oregon in 1969 (how and why that happened is a whole other story), so all those scripts, scrapbooks, and paperwork are open for research (and soon, there will be more).

Throughout the 1970s and well into the 2000s, the physical meetings and tape-swapping of old time radio fans sustained the memory and the audio record of Ethel and Albert and The Couple Next Door. The fan conventions seem especially crucial in the age before the internet, as in, a time before old time radio websites posted shows and interviews. The conventions, and later on, the fan websites, fostered networks of old and new fans (Lynch loved her fans and her fans loved her). Even more material records exist now that we can search databases of digitized trade publications (like this article in Radio and TV Monitor, written by Lynch about the benefits of marital bickering, that is available on Lantern). References to the production side of Ethel and Albert certainly exist in the vast NBC corporate archives. The audio tapes exist in physical form and circulate digitally on the web. And the live television program? Those exists, too. Nearly every episode was filmed on a kinescope, which Lynch owned and now safely reside at the University of Oregon.

Which brings me to my second point: As radio and television scholars, we participate in recirculating the canon as well as seeking out new examples that corroborate or challenge existing histories. Just the very act of taking an interest in a little-known program or writer can help broaden the scope of broadcast histories or refine particular stories, such as the case of a little-known woman who was among the very few people to create, write, and star in her own show. The Peg Lynch Papers at the University of Oregon had been mostly dormant since they arrived decades ago. The archivists had various priorities in their immediate purview – the limited resources in such an institution necessarily limits which donors to follow up with in their twilight years. Thus, active interest from a faculty member or a researcher can help call greater attention to little-used or little-known collections, especially those collections whose creators are still alive. Those kinescopes of every episode? Up until two years ago, those were under Lynch’s couch and in cabinets in her home. After my first visit to Lynch’s home, I told the archivists about my visit, including the films and the fact that Lynch was still relatively lucid and had stories to tell. I’m sure that those kinescopes, as well as more papers, audio tapes, and ephemera would have made it to Oregon, thus joining the rest of Lynch’s collection. But the oral history? The personal relationships? The chance to participate in a collective nudge to ensure the preservation of a so-called ephemeral broadcast history? That probably would not have happened without some active participation and good old phone calls.

We can celebrate all that has survived, while prodding to discover what else exists. And we can continue to draw from the canon, while interrogating the wealth of materials that exists in the hopes of broadening and refining our histories. So long, Peg.

Post by Brian Fauteux, University of Alberta

This is the first post in our new series “The Podcast Review,” which offers critical appreciations of podcast series or episodes and other notable digital soundwork.

Podcasts about music come with a particular set of challenges. For one, it can be difficult for hosts to balance their own musical preferences against those of their listeners. Also, for more amateur productions, there is the tricky question of whether to acquire the rights to use songs in the podcast, to rely on brief clips that may fall within fair use (or its equivalent in other countries), or to just risk it and worry about consequences if they arise.

For these reasons and others, music podcasts, especially those that aren’t produced by a radio station or network like NPR or KEXP, often have a limited run. Staffan Ulmert of The Only Music Podcast explains that he and his co-host Louise Hammar had no idea why so many music podcasts barely make it to twenty episodes. He wonders if it’s because of licensing issues or if those involved in creating music podcasts start to resent each other around episode fifteen. Their new podcast, created just this year, provides an excellent perspective on how labels, artists, and listeners are discovering music today and how various facets of the music industries work.

The Only Music Podcast is produced in Gothenburg, Sweden, and is available via iTunes or from the podcast’s website, which organizes its episodes into a visually striking grid of images that are demarcated by a topic. The episode titled “Girls!“, for instance, is marked by a photo of Björk’s face surrounded by a black background. Episodes are released every two weeks and the goal of the podcast is “to avoid being too nerdy” and to ensure it appeals to listeners beyond those who “consume music and music news 24/7.” Staffan is a music producer who has released sample-based music under the moniker Mojib and is also the founder of Has it Leaked. Louise co-runs Telegram Studios, one of Sweden’s biggest indie labels; she has also managed a number of international artists.

Each episode is broken down into three distinct sections: News, “what we’ve been listening to,” and a distinct topic such as remixes. Two episodes have deviated from this format due to summer holidays: One, a list of guilty pleasure songs, and the other, a list of cover songs the hosts enjoy. Featured news topics are related to the music industries, such as the release of Tidal and its lack of transparency in terms of what they pay artists, recent album leaks (Kendrick Lamar’s “King Kunta”), and the popularity of surprise album releases in the United States. When introducing listeners to Tula, Louise does so by explaining the creative process behind the group’s music and offers some insight into why she thinks it resonates with listeners. She is able to provide this context since Tula works with her label, Telegram. During a discussion of Jamie xx’s “Loud Places” from Episode 3, we learn about the samples used on the track and the process of mixing and remixing. Louise then takes us through the history of remixing by rocksteady, reggae, and dub artists.

The final section of each podcast installment is particularly appealing for music fans, since it deals with compelling and familiar issues in the music industry, but with a refreshing perspective that isn’t filtered through the United States or the U.K. On Episode 5, “Girls!” (April 28, 2015), the discussion of women in the music industry centers on the year 1996 when Sweden was “bombarded with U.K. rock bands” and the “laddish” culture that accompanied it. The hosts discuss how there were many women artists on the charts that year (Mariah Carey, Toni Braxton, Celine Dion) but argue that because the industry was heavily dominated by men, it was hard for women’s perspectives to emerge. As a point of comparison, they then discuss Robyn and her promotion of women in technology. In the next episode they mention that this is a much larger topic and one that they will discuss again on a future episode.

Being able to hear the podcast evolve over the course of its 11 episodes is a fascinating component of The Only Music Podcast. At this year’s ICA conference, a panel on podcasting was followed by a discussion of the increasing popularity and professionalization of the podcast. A few points that were brought up included the “podcast/public radio voice” and the importance of large distribution channels. By contrast, the 11 episodes of The Only Music Podcast allow us to hear the hosts working through technical issues such as having two microphones recording at the same volume level (they have yet to receive their proper microphones). At one moment Louise admits that her iPhone battery has died and that the audio quality may now decrease. Many episodes end with Staffan asking listeners to write to the hosts if they have suggestions for improving the format. So, while the two hosts are clearly experts in their fields, I enjoy hearing the podcast develop and change over each episode. In the pilot episode Staffan admits that “It’s very difficult to create a podcast. We thought it would be very easy. It’s not…” He adds that he had a hard time listening to the first few episodes but supportive emails from listeners gave them the confidence to continue.

Staffan says that he and Louise are getting better at being themselves once they hit the record button. He imagines that they will run into some problems with licensing music if the podcast develops and its audience grows. If that’s the case, he hopes that sponsorship can help. This is a great time to tune into The Only Music Podcast, both because it deals with the ever-changing contemporary music industries, and because we can hear a podcast develop and find its voice.

Distribution brochures for instructional radio series, from the paper archives of the National Association of Educational Broadcasters (NAEB) at University of Maryland

Post by Stephanie Sapienza, Project Manager at the Maryland Institute for Technology in the Humanities (MITH)

Historical collections of audiovisual material are housed at repositories of an extraordinarily varied nature: within museums, libraries, historical societies, private collections; within media production units; and within traditional archives (only a small percentage of which are specifically dedicated to audiovisual collections). Archival paper collections are certainly more ubiquitous across all these institutions and more, representing the vast majority of the overall archival record.

As someone who has utilized, studied, worked in, and then managed projects related to audiovisual archives, there’s a trend I’ve been tracking for some time which continues to vex me. This trend relates to a very common scenario – split collections of media and related paper/textual collections – which are accepted into archival repositories and then, for lack of a better analogy, “separated at birth.” The collections are accessioned, and then broken apart and processed using very different and separate techniques, guidelines, and description schemas. Quite often, the two collections never get near each other again – physically or ontologically.

I will try to succinctly break down how this phenomenon occurs. Archival institutions often utilize a traditional description approach for paper-based materials such as transcripts, production and field recording notes, press kits, photos, correspondence, provenance and copyright materials. This usually results in an online finding aid. Conversely, institutions with significant audiovisual holdings traditionally favor an item-level approach, often with the aim of preparing for a preservation effort which requires metadata on item condition, formats, etc. Often the “split but related mixed media collections” scenario occurs within an institution that holds both paper and media materials, yet processes them differently and in different departments. Other times, as with the case study I’d like to discuss, the paper and media collections are also geographically separated.

Paper archives of the NAEB Collection

The National Association of Educational Broadcasters (NAEB) historic radio collection spans the breadth of twentieth century mass media. Throughout its 60 years of existence, the NAEB ushered in or helped to enable major changes in early educational broadcasting policy. The NAEB audio collection, now fully digitized through a collaboration with the American Archive of Public Broadcasting, is held at the University of Maryland Libraries and represents the archives of the radio programming service of the organization, known as the National Educational Radio Network (NERN). The paper materials, comprising correspondence, reports, clippings, speeches and more, remain at the Wisconsin Historical Society. The finding aid for the NAEB paper collection alone reveals that it contains a depth of contextual information relevant to the study of the tape collection. Digitized paper materials would reveal even more.

For example, The Jeffersonian Heritage, a 1952 series of 13 half-hour radio programs, was recorded by the National Association of Educational Broadcasters and syndicated for commercial-free broadcast. Funded by a Ford Foundation grant, The Jeffersonian Heritage starred English-born actor Claude Rains, made famous by appearances in The Invisible Man, Mr. Smith Goes to Washington, Casablanca, and Alfred Hitchcock’s Notorious. An attempt to create radio that could be both “educational and appealing,” The Jeffersonian Heritage began its first series by educating the public about Thomas Jefferson’s attempt to have an anti-slavery clause written into the U.S. Constitution. With subsequent episodes attempting to tie themes from Jefferson’s personal and political history to contemporary events, The Jeffersonian Heritage provides a rich vein of material for explorations of how mid-twentieth century Americans engaged in remembrances of an agrarian past. How was Thomas Jefferson presented through the lens of anxieties about America’s place within the Cold War world? How were these episodes marketed and promoted to the public?*

Aural Press brochure, describing the American Life Series

To gain an accurate picture of the importance of these broadcasts, researchers would need to understand not just the content of the broadcast but also the circumstances of its production and its reception. For starters, the NAEB paper collections contain a brochure which reveals that the series was marketed by Aural Press of Western Michigan University as part of an “American Life Series” alongside other program series such as “Patterns in Pop Culture,” “Women,” “Abortion,” “Sounds of Poverty,” “Censorship,” and “The Nostalgia Merchants.” Placing one highly specific (and dramatic) series in context alongside such broadly-conceived topical documentary programs indicates that it held a certain level of specialized merit as an individual historical record.

A speech by former NAEB Chair William Harley which says the following about The Jeffersonian Heritage: “In 1951 we produced a dramatic history series called The Jeffersonian Heritage starring Claude Rains as Jefferson; a dramatic series on cultural anthropology called ‘Ways of Mankind’ and a series produced in conjunction with the Russian Institute at Harvard called ‘People Under Communism.’ The significance of this project is that our products convinced Scotty and his Board that educators were professionally competent and deserved support as they ventured into the new field of television. Thus did educational radio help the launching of educational television, for the Fund for Adult Education and later the Ford Foundation itself poured millions of dollars into projects fostering the start of education television.”

The above two pieces of contextual detail were uncovered only from the two small boxes of paper material that was retained with the audio collection at UMD. The Wisconsin finding aid reveals two additional folders of information on this series, which could unearth a great deal more contextual information which is ripe with potential for teaching curricula or individual scholarly research.

A second example is the series Why is a Writer?, which originally aired from 1960-61. The individual media records for the series contain the following description: “Produced by the Iowa School of the Air, this series focuses on various works of literature from Shakespeare to Twain.” The description for one individual program, “Critic of the king,” has an additional program description: “This program focuses on English writer Leigh Hunt, also known as James Henry Leigh Hunt.”

UMD has, by all means, a very richly descriptive individual record for this one individual program recording – even to have two separate descriptions (one for the series as a whole and one for the program) is uncommon in most descriptive catalogs.

A cursory search in the NAEB paper archives unlocked the following information:

Iowa School of the Air Teaching Aid for Why Is a Writer?

In 1967-67, several years after it originally aired, Why is a Writer was still being distributed to educators throughout the country through Iowa School of the Air, along with teaching aids and instructions on how to teach the material. This teaching aid included instructions for educators such as “Every broadcast should be preceded by a short warm-up period so that the pupils know why they are listening to and what to listen,” and “Every broadcast should be followed by an integration period during which the students tie together facts, form generalizations, discuss ideas presented, and plan related work.” Additionally, the teaching aid contains a much more detailed program description for “Critic of the King:” “‘Critic of the King’ is another way of describing the English writer Leigh Hunt. Through history the writer has often been a critic of powerful through corrupt men. This is often a dangerous practice. Leigh Hunt knew the danger, but wrote as he felt, nonetheless. James Henry Leigh Hunt, 1784-1859, was the friend of many great romantic poets, including Byron, Shelley, Moore, and Lamb. He was a liberal in politics and was the editor of many periodicals.”

Why is a Writer shows up again in paperwork related to programs later rejected by NPR in 1976 for “content validity.” To pass the content validity test, NPR required “users and/or producers of Instructional Program materials to provide documented research and evaluation results on the utilization and effectiveness of such radio program materials in formal teaching-learning situations.” This indicates that sometime between the mid-60’s and the mid-’70s, Why Is a Writer? became “invalid” for teaching purposes. This raises two interesting research questions: 1) What pedagogical changes or educational reform may have led to changing perspectives on the “validity” of Why is a Writer?, and 2) How did educators and users of the Instructional Program materials feel about NPR making content validity assertions which affected available content?

Both of the above examples have relevant contextual information related to both the subject matter inherent in the content itself, as well as the cultural and sociological forces which shaped its production and distribution. The NAEB collections account for more than a record of a specific broadcasting entity and its industrial/narrative production. They also provide an in-depth look at the engagements and events of American history, as they were broadcast to and received by the general public in the twentieth century. This may be evident in the recordings themselves, but the potential scholarly and educational insights are particularly apparent when presented with rich, contextual materials to accompany it.

The fact stands that there is a lost opportunity here, and in many similar instances. Unless researchers are able to travel between Wisconsin and Maryland to conduct this research (assuming they even know that there is deep contextual information to be found there, since no electronic catalog connects the two collections). Additionally, in instances where these two collections are linked, it could partially relieve the burden of catalogers, lessening the amount of labor needed to provide access to richer descriptive detail.

Despite public broadcasting’s mandate to “inform, inspire and educate,” most of this important historical content, produced at significant cost, has never been seen or heard again after its initial brief moments on the air. MITH is developing and seeking funding for a project which aims to create a prototypical user interface which would allow researchers to explore the split NAEB collections together in context, and hopefully provide a blueprint to inspire further work in this area. The broader goals of the project are to look at ways in which scholarly and archival processes and needs can converge in order to raise awareness of the cultural significance of broadcasting collections.

*Select prose from the discussion on The Jeffersonian Heritage contributed by Jennifer Guiliano.

Post by Brian DeShazor, Pacifica Radio Archives

The Pacifica Foundation, founded in 1946 by Lewis Hill – a Quaker, conscientious objector, poet, and pacifist – began broadcasting at KPFA, 94.1 FM in Berkeley, California, on April 15, 1949. It was the first of its kind. The mission was to create a new kind of radio, supported by listeners, owing nothing to sponsors, providing an outlet for poetry, independent journalism, free speech, creative expression, and a safe haven for artistic experiments with the radio medium. Predating National Public Radio, over the next 28 years, the network added four stations: KPFK 90.7 FM Los Angeles, CA (1959), WBAI 99.5 FM NYC, NY (1959), KPFT 90.1 FM Houston, TX (1970), and WPFW 89.3 FM Washington D.C. (1978). Perhaps best known as a chronicler of social justice movements and cultural change, Pacifica stations contributed to their communities by broadcasting unique coverage of HUAC hearings, the civil rights movement, the anti-Vietnam war movement, the women’s movement, the gay liberation movement, the student free speech movement, the Black power movement, the Native American Indian movement, and many others. Pacifica stations consistently embraced the performing and literary arts, offering sometimes the only forum for cutting edge and classical arts, as well as providing a stage to experiment with music, radio drama, spoken word, sound sculpture, and the art of radio documentary. This may be my favorite description of the programming ideals from a 1960 KPFK member folio program guide (all of which are freely available online at Archive.org):

“As a listener-sponsored station KPFK is free from the restrictions and inhibitions of commercial radio. We may attempt to discharge our special responsibility to the community with vigor, intelligence and imagination.

Our approach to broadcasting is permissive, bold and somewhat naive, because we feel that these attributes hold the secrets of growth and true wisdom. We choose to focus on the positive aspects of our freedom; what we are freed for; rather than what we are freed from.

We are free to serve: By tapping the creative resources of our nation and community we give hearing to deserving and unknown literary and musical talent, we provide a forum for the full discussion of public affairs, and we serve the community by an active participation in its cultural and intellectual life.

We are free to explore: In public affairs we are free to probe beyond the superficial level. Our programs are designed to stimulate, not to mirror complacency.

We are free to innovate: By broadcasting original works, special interviews, and live concerts, we can give free radio its rightful position as a provocative and intimate communicative medium. We are free to create new formats and recombine old ones. We can afford to risk without fear of the consequences on a popularity rating scale.

We are free to challenge: Our view of current happenings and long-term trends in this community and the world can be fresh and insistently honest, equally free to challenge the dogmas of the avante garde or the traditionalist, the intellectual or the anti-intellectual, the happy few or the complacent many, as the occasion requires. We frankly admit our prejudice, against the pretentious in any form or walk of life. Sacred cows find no sanctuary in our studios.

We have no commitments other than to these ideals.”

The Pacifica Radio Archives has over 60,000 program units, and has digitized approximately 10% since the advent of the digital age thanks to several grant funded projects and by public request. We are currently in the final months of a two-year project to preserve and make accessible 2,000 programs covering the women’s movement, in a project titled “American Women Making History and Culture: 1963-1982”, funded in part by a grant from the National Historical Publications and Records Commission at the National Archives and Records Administration.

From the Vault is the Pacifica Radio Archives radio series produced weekly to rebroadcast and contextualize the history captured on reel-to-reel tape from 1949 to about 1999 by the Pacifica radio stations. The series is heard on the Pacifica Radio stations and its 200 affiliates. The series was created in 2006 in an effort to disseminate the history preserved to new audiences, promote the grant funded projects that helped digitize selections of the collection, and raise funds to continue preservation and access projects.

With thousands of tapes to choose from, it’s no easy task to curate. We begin each week mindful of current events and obituaries. We work from a calendar of historic events, commemorations and anniversaries to motivate our research. Programs of note include: The first march on Washington for Gay Rights, 1979; a previously unknown 1964 speech by Dr. Martin Luther King, Jr., and my personal favorite, Flora Molton, a blind blues street singer from Washington D.C.

Gospel and country blues musician Flora Molton.

We are always seeking ways to make the materials contemporary and reach new audiences. In the works is a program on the 50th anniversary of the Watts Uprising in Los Angeles. We will be using the KPFK 1965 radio documentary, The Fire This Time, but not in the traditional way. On July 10, 2015, the archival sound will be used in a live concert event produced by Grand Performances as source material in a new hip-hop/ rap music mixtape performance curated by Lyricist Lounge co-founder Anthony Marshall, featuring dead prez, Jimetta Rose, ill CamiLLe, Bambu, food4Thot, and members of the Watts Prophets. From the Vault has produced 486 one-hour episodes to date.

Now that the Pacifica Radio Archives is partnered with the RPTF we look forward to expanding our Campus Campaign and our efforts to make the radio history part of educational curriculum.

Post by David Crider, State University of New York at Oswego

As someone who has previously written for Antenna about country music radio’s gender problem, I have been following the “#SaladGate” situation pretty closely. For those who are not familiar, longtime radio consultant Keith Hill was recently explaining his winning strategies in Country Aircheck Weekly. Hill stated that one way to improve ratings is to decrease the number of females on the playlist to around 15-percent. He concluded, “They’re just not the lettuce in our salad. The lettuce is Luke Bryan and Blake Shelton, Keith Urban and artists like that. The tomatoes of our salad are the females.” Well-known female country artists Miranda Lambert and Martina McBride took umbrage to Hill’s comments, and their fan bases followed suit, attacking Hill via e-mail and social media.

Hill has been on the defensive ever since, falling back on his 40 years of experience with music programming and consulting. He addressed many of his detractors directly via Twitter, and then appeared on the Radio Stuff Podcast to explain his strategy and his side of the situation. At one point in the interview, Hill noted that he had created a Twitter account during a convention panel six years ago, then never used it again until recently when the angry #SaladGate tweets started coming in. He added that the country radio audience is 55 to 65 percent female, and until now they were happy with what they heard. It was only when they were exposed to the internal data that they started to think the format was biased.

It seems to me that this is a classic case of disruption brought about by digital and social media and greater media literacy. Radio is a very insular media culture, driven by the same research metrics that have been used for decades. The Keith Hills of the world fall back on what has always worked because they see no reason to change. Fear drives their programming decisions; if they try something new or different, they could lose listeners. Until recently, they were immune from direct criticism because they worked behind the scenes and had much more anonymity than on-air personalities, who serve as the public voices of the industry. The rise of Twitter and Facebook has brought listeners to the gates of this insular radio industry, allowing them to shout, “Listen to us!” When listeners don’t like something, they can let radio management know, immediately and directly. Naturally, this development will knock a practitioner of ingrained methods off his/her axis.

Another potential disruption is the shift in how we receive our music. The advent of streaming has already broken down barriers of genre for many listeners; they now base their playlists not on whether it is Country or Rock, but instead by context or mood. Rock journalist Alan Cross points out that for Alternative Rock listeners, the gender of the singer does not matter like it did 15-20 years ago. The day may be coming soon when Keith Hill can no longer fall back on saying, “Women like male artists” simply because they had in the past, especially in a format where the majority of the audience is female.

The push toward greater media literacy has been underway for several years, and social media allows inside information to be spread much more quickly. More people are questioning the framing of media content and the media ecosystem in which it is created; in so doing, they discover patterns of bias. In short, as more people find out how the sausage (or in this case, salad) is made, it is likely that more people will find fault with the practices of Hill and others who shape the content. As the pushback grows, the radio industry will be forced to make changes because the fear of keeping things as-is will outweigh the fear of change.

The down side of this disruption is it also begets the “Twitter mob.” Hill received messages using every nasty name in the book, as well as a handful of death threats. He became the latest “target of the week” for those who enjoy tearing someone down. These people may be very passionate about their social beliefs, but they can also forget that everything they say via social media affects how people see them. In this case, as someone in a management culture that struggles to understand social media, Hill’s treatment on Twitter prompted him to call the site “a cesspool that overflows.” In a separate interview, Hill also stated that when he gets one of these angry tweets, “I know it doesn’t represent the mass Country audience.” The problem here is that when it’s Miranda Lambert or Martina McBride’s fans sending those tweets, it may not represent the audience as a whole, but it does represent some of the most passionate listeners. When it comes to social media, you ignore these motivated listeners at your own peril. However, when too many of them cross lines of decorum, they become easier to dismiss.

During his Radio Stuff Podcast interview, Hill acknowledged that there is a degree of sexism within radio and country music, but not by design: “Its outcome is sexist, but that’s because it’s simply responding to the market.” For those of us who study radio from a social-science viewpoint and wish to teach the next generation how to succeed in this or any other entertainment medium, it poses an interesting conundrum: How do we reconcile the imperative to “give the people what they want” with the fact that from a sociological standpoint, we disapprove of what they want? Continuing to improve media literacy certainly helps, as we teach our students to pay closer attention to the ever-changing needs of the current audience, instead of falling back on decades of outdated trends.

Front row standing (L-R): Hall Johnson, Alan Lomax, D. G. Bridson, Canada Lee, Paul Robeson, Ethel Waters.

Post by Michele Hilmes, University of Wisconsin-Madison

I have been so overwhelmed, and humbled, by the recent sequence of posts here on Antenna, sparked by the wonderful podcast assembled by Andrew Bottomley, Jeremy Morris, and Christopher Cwynar, that I wanted first of all to thank all of you who cast so many kind words in my direction, and second to say something about what I’ll be getting up to in retirement.

It was especially gratifying to hear so many of you acknowledge the importance of an historical perspective on the present, to enable us to see it more clearly. This works the other way too: to paraphrase Foucault, the perspective of the present continuously helps us to see things that were obscured in the past, such as the agency of whole classes of people – women, minorities, those outside the mainstream’s scope – as well as the significance of work done long ago and forgotten but now finding new relevance as we push the borders of our field ever wider.

One example of this in the field of sound is the first ever collection of critical essays on the creative work of Norman Corwin forthcoming from California in the spring, edited by Neil Verma with contributions from many of you reading this. It took a new generation of media scholarship, combined with the new interest in sound sparked by the digital present, to enable us once again to perceive the value of Corwin’s innovations, so long unheard and unappreciated.

Langston Hughes

Another example involves one of those amazingly serendipitous archival stories we sometimes get to tell. About five years ago, I was at the Library of Congress following up on research for Network Nations. One thing I was looking for was any trace of some of the radio features produced in the US during the WWII years by D. G. Bridson, an important innovator of the radio documentary feature form at the BBC. In his biography, Prospero and Ariel, Bridson describes his experiences working with people like Alan Lomax and Langston Hughes, the premier poet of the Harlem Renaissance, whom Bridson commissioned in late 1943 to write an original “ballad opera” in support of the war effort.[1]

Hughes’ script of The Man Who Went To War was produced in New York in February 1944, featuring some of the most significant African-American performers of the era. Paul Robeson introduced the show and provided the “Voice of God” at the end; Josh White performed the sung narration, with Ethel Waters and Canada Lee playing the central roles of Sally and Johnny. Alan Lomax arranged the music, which was sung by the Hall Johnson Choir, accompanied by noted bluesmen Sonny Terry playing harmonica and Brownie McGhee on guitar.

Hughes, whose struggle to get his scripts on the air in the US had led to frustration and disappointment, wrote to Erik Barnouw in March 1945:

“Probably my best script is THE MAN WHO WENT TO WAR as performed on BBC for England and the colonies last spring…Considering the seriousness of the race problem in our country, I do not feel that radio is serving the public interest in that regard very well… Personally, I DO NOT LIKE RADIO, and I feel that it is almost as far from being a free medium of expression for Negro writers as Hitler’s airlanes are for the Jews.”[2]

Hughes’ answer to US radio’s silence on race was to construct a musical drama that simply refuses to acknowledge that African-American and British identity might not be thoroughly elidable, or that the language of blues and gospel music might not speak for “all freedom-loving people,” without distinction. More musical poetry than drama, Hughes and Bridson built on the “radio ballad” or “ballad opera” form pioneered by Alan Lomax in the US and later developed by Charles Parker in Britain.

Listen here to the opening sequence of The Man Who Went to War:

Paul Robeson

The show was never aired in the US, due to rights issues, but was recorded and broadcast over the BBC in the spring of 1944, with highly favorable reception. But here, according to Bridson, its story ends; the last remaining recording – made on glass discs – was shattered soon after. And thus faded The Man Who Went To War, one of the very few of Hughes’ scripts for radio actually broadcast, unheard by the American public and inaccessible to scholars.

But not so! As I found out that day in 2010, the Library of Congress amazingly preserved a recorded copy – not the best sound quality in places, faded and scratched, but bringing to human ears for the first time in more than six decades voices and performances unique to the historical radio soundscape. It has now been digitized and can be found in the LOC collection, though not alas online. I look forward not only to digging into the history and reception of this unique work, but to making it the centerpiece of a history of the radio feature in the United States – the creative tradition that underlies current innovative soundwork like This American Life and Serial but that, like Corwin and so much else in American radio, remains missing from history – until media scholars like us go looking.

Thanks to the field we have together built up, and thanks too to some important historical projects you’ve read about here – the Radio Preservation Task Force, the Archive of American Public Broadcasting, and others in progress – much more of our missing media history promises to be revealed, after decades of silence.   It is my hope, and a goal in retirement, that what I have elsewhere referred to as the “lost critical history of radio”[3] – and by that I mean the critical heritage of American soundwork, in particular – can be revived and made meaningful to those of us who create, listen to, and reflect on soundwork today.

______________

[1] My grateful thanks to Lisa Hollenbach for sharing with me her research in Langston Hughes’ papers in Yale’s Beinecke Collection.

[2] Letter from Langston Hughes to Erik Barnouw, 27 March 1945. B1 F10, Erik Barnouw papers, Columbia University.

[3] Michele Hilmes, “Radio’s Lost Critical History,” Australian Journalism Review Special Edition “Radio Reinvented: the enduring appeal of audio in the digital age,” 36:2, Spring 2015.

Brox Sisters Listening In. Courtesy: Library of Congress Online Prints & Photographs.

Post by Shawn VanCour, New York University

This is the twelfth post in our “Honoring Hilmes” series, celebrating the career and legacy of Michele Hilmes on the occasion of her retirement. 

This series has offered much well-deserved praise for Michele Hilmes as a scholar, professor, mentor, and colleague, detailing her profound impact on her department, students, and field. I heartily concur with these sentiments but for the present post shift from a concern with “Hilmes” the person to what we might call the “Hilmesian” – by which I mean a certain set of observable tendencies in historiographical technique. I use the word “technique” here in the sense of a regularized set of formal devices deployed toward consistent ends within and across a body of work. What are the defining techniques of Hilmesian historiography, and to what end do those work?

In an effort to open this line of inquiry, I will focus on the technique of the “historical closeup.” For sake of space, my examples are limited mainly to the pages of Radio Voices, although the technique is by no means limited to this work (nor to the work of Hilmes alone). The questions I ask here are twofold: 1) how does the historical closeup work in Hilmesian historiography, and 2) what does it do?

Well-worn cover of Radio Voices. Courtesy: Kathleen Battles.

1. Ghost Stories (History as Spectrology)

One of the most telling passages of Radio Voices comes at the end:

Historians must continue to investigate the boundaries between what is known and what has been excluded from knowledge, what is heard speaking loudly in our largest public forums and what remains pushed to the sidelines, silenced or muffled in our historical accounts – and must continue to analyze the purposes and effects of such selections [. . . .] History is always ideological . . . . written by historians whose training, purposes, and basic assumptions and selections intertwine with present-day needs and preoccupations, and it finds a readership based on similar affinities (RV 288).

We are to listen, then, to the margins of history, to the voices silenced in existing accounts. Elsewhere in Radio Voices, this is cast as a strategy of Foucaultian reversal, or looking past the “smooth face of consensus” in the dominant discourse to recognize “the ruptured and seamed lines of tension and resistance that consensus seeks to conceal” (RV xvii). Equally important, we are asked to question the ideological underpinnings of our own, revisionist historiography: under what conditions may alternative histories be written, what forms may they take, and what modes of solidarity can they foster?

Radio Ghost. Painting by RovinaCai (2014).

While written under the sign of Foucault, there also lies within Hilmesian historiography a trace of a Derridean spectrology – an asking after what haunts our speech and clings to it as its very condition of possibility. What we are listening for here is not the voices of those who speak from a space “outside” the dominant discourse, but instead those who exist as absent presences within it, whose “silencing” or “muffling”  is the condition for the dominant speech to itself be heard clearly. We listen for the murmurs of ghosts.

The goal here is not simply to restore these spectral voices to a past from which history has erased them, but rather to help their speech find a place within the dominant discourse of the present, creating conditions in which they may both speak and be heard. In Derridean terms, “[the scholar] should learn to live by learning . . . how to talk with [the ghosts], how to let them speak or how to give them back speech, even if it is in oneself . . . in the other in oneself: they are always there, specters . . . even if they are no longer, even if they are not yet” (Specters 221). This closing element of futurority (the “not yet”) is critical: the ghosts of history cannot, by nature, fully arrive within the present – they murmur, indistinctly, and it is the task of the historian to help find a place for their stories.

2. Dirty Optics (The Historical Closeup)

What, then, is the historical closeup, and how can it help us bring the ghosts of history into full presence? Here we may turn to Siegfried Kracauer’s book, History: The Last Things Before the Last, which he frames for his reader as the continuation of a line of inquiry first opened in his earlier book on film theory:

Recently I suddenly discovered that my interest in history . . . actually grew out of the ideas I tried to implement in my Theory of Film . . . . I realized in a flash the many existing parallels between history and the photographic media, historical reality and camera-reality (History 3-4).

First among these parallels was a tension between what Kracauer described as the “realistic” and “formative” tendencies, or competing needs to both respect and rework the reality documented by the camera or historian. However, as he was quick to note in his film book, “Objectivity in the sense of the realist manifesto is unattainable” (Film 15). The rendered reality was instead always inescapably shaped to some degree by the photographer-historian’s own subjectivity and larger concerns of his or her time. There is no possibility of a pure optics in Kracauer; there is no innocent or uncontaminated historical gaze.

New perspectives: Galileo’s telescope. Detail from painting by H. J. Detouche (1754).

The second major tension negotiated by both the filmmaker and historian, for Kracauer, is that both “must . . . move between the macro and micro dimensions” (History 122). In his film book he had pointed toward “Griffith’s admirable non-solution” of alternating between long shots, which offered subjects and actions in context, and closeups, “which do not just serve to further the action or convey relevant moods but retain a degree of independence” (129). For historians, the closeup retained this same power to deform the larger totality of which it was a part:

As I see it . . . [we should] concentrate on close-ups and from them casually . . . range over the whole, assessing it in the form of aperçus. The whole may yield to such light-weight skirmishes more easily than to heavy frontal attack (History 134-35).

The goal here is political, challenging received histories to gain critical insights on the present. This aim is achieved not just at the level of content, but also of form, exploiting the disruptive power of the historical closeup.

3. The Hilmesian Closeup

Who or what forms the subject of these closeups in Radio Voices? They are multiple, including particular programs (from Amos n Andy to Real Folks and An Open Letter on Race Hatred), performers (from Samuel Rothafel to Wendell Hall and Jack Benny), writers and producers (notably, below, Irna Phillips, Anne Hummert, Jane Crusinberry), and advertising agencies (J. Walter Thompson). In some cases, these are familiar figures whose examination in closeup serves to denaturalize the dominant narratives in which they have been traditionally inscribed, letting them begin to speak otherwise. In other cases, they are spectral presences, the muffled voices of those whom history has erased, invited back into the picture to say their piece.

1930s Magazine ad: Super Suds brings you NBC’s Clara, Lu & Em.

As an example of the Hilmesian closeup in action, we may look to Chapter 6 of Radio Voices, titled “Under Cover of Daytime.” As with most chapters in this book, we open in long shot: whereas the early 1930s saw shows like The Goldbergs, Myrt and Marge, and Clara, Lu and Em running alongside more general-interest programming in the evening, as network radio expanded, women’s programming assumed a more “subordinate position” in daytime hours and was widely disparaged by critics for its sensationalism and crude commercialism (RV 151). From here we move into an even wider shot, as Hilmes discusses early twentieth century consumer culture’s production of what advertising historian Roland Marchand calls the “feminine mass,” seen as over-emotional, easily manipulated, and lacking in taste. At this point, an initial thesis is advanced: the relegation of more “feminized” and overtly commercial programming to daytime hours served a double containment strategy of 1) controlling women’s voices and 2) reconciling network broadcasting’s competing mandates for private profit and public service (152-3).

L-R: Irna Phillips, Anne Hummert, Jane Crusinberry.

Three successive closeups of soap producers Irna Phillips, Anne Hummert, and Jane Crusinberry complicate this picture and work in dialectical tension with the opening long shots, showing how the daytime containment strategy at the same time created a space in which women and women’s issues could achieve greater public visibility and cultivate the solidarity needed for the formation of an effective “counterpublic” (RV 159). A closing return to long shot moves back to the previously posited daytime/nighttime division, the intermediary passage through a series of closeups having now challenged what at first appeared to be a strategy of subordination. What lies “Under Cover of Daytime” is not just the persistent commercialism that formed the seedy underbelly of network radio’s surface-level public service commitments, but also the creation of a protected public space in which women could build solidarity and begin to mount challenges to a dominant discourse that had traditionally excluded them. The voices of radio were not just those of male-dominated evening dramas and comedy/variety shows, but also those of daytime women’s programming, which are no longer forgotten or dismissed but now recognized for the serious cultural work they performed.

Nearly every chapter in Radio Voices follows this structure: a “big picture” presented in long shot with larger cultural contextualization leads to the formation of an initial thesis that is then strategically unsettled or modified through the technique of the closeup. The closeup becomes a means to resist or challenge the master narratives and sweeping views to which cultural history might otherwise be prone, a means of politicizing the telling of history at the level of form. It is a technique, I would suggest, that we also find deployed across other works by Hilmes, as something properly Hilmesian, though importantly, not the exclusive property of Hilmes. The historical closeup remains a vital tool for a critical cultural historiography that aims to restore the voices of those silenced in the past and create a space within the present in which they can be heard. Its Hilmesian deployment offers a valuable lesson in how to rewrite history, change the dominant discourse, and begin to make room for our dead.

WMUC Archives, 2012.

Post by Laura Schnitker, University of Maryland, College Park

On March 26, 1971, an up-and-coming folk singer named Don McLean sat down for an interview at WMUC, the University of Maryland’s student-run radio station. Soft-spoken and thoughtful, McLean discussed a number of topics with DJ Craig Allen, including American music history, environmentalism, and contemporary singer-songwriters. When the conversation turned toward the tensions between commercialism and folk music, McLean introduced a new song. “Take you back about ten years ago when Buddy Holly died,” he explained as he tuned his guitar. “He was my idol. He’s the only idol I ever had. This is a rather long song,” he warned, “so better light up.” McLean then launched into an early rendition of “American Pie.”

Since it would be another two months before McLean’s iconic and best-known song debuted on commercial radio, its audition for a college audience is well-placed among historic gems of American popular music. And it might have been lost forever had it not been recorded and preserved on a 10” audio reel tape that floated around WMUC for over three decades before I spotted it in 2008. I was interviewing the general manager for the college radio chapter in my dissertation when I noticed a tape box on his desk with the inscription, “Interview with Don McLean, Spring 1971. DO NOT ERASE”. I asked if there were any more like it.

WMUC’s Don McLean reel from 1971.

Quite a few, in fact. Over 1,800 audio reels, cartridges, cassettes, and DATs documenting WMUC’s unique history were stacked to the ceiling in a dark, dusty storage room in the back of the station. Some of them were lying under piles of old equipment. Some were tangled in long tails of audio tape that had fallen off their cores. And with no climate control, the natural deterioration of magnetic tape in flimsy cardboard boxes happens at a much quicker pace. These recordings badly needed to be saved. But what constitutes “saving” beyond merely keeping something out of the trash, and whose responsibility is it to do so at a college radio station? Furthermore, what value might college radio archives have beyond the occasional interview with a Pretty Famous Musician?

One thing I’ve learned in the 10 years I’ve been archiving broadcast history is that radio stations have been notoriously remiss in preserving their histories. If they saved anything it was usually printed records; audio recordings were most often destroyed after the stations were reformatted or sold. With no aftermarket for old broadcasts, and the added complications of performance copyright and rapidly changing sound technologies, many station managers probably thought these recordings were more liability than asset. A large portion of the audio collections I manage at the University of Maryland Libraries came from unionized, dumpster-diving sound engineers whose appreciation for their historic value outweighed everything else.

College radio archives are just as elusive. I’ve heard from participants at other campus stations who have described their own storage rooms of neglected recordings that no one knows how to manage, or even care about. I cringed when one station advisor told me that an old reel containing a remote broadcast of Woodstock was being used as a coaster by their current DJs. However, the difference here is that most colleges and universities have the built-in resources to both save their materials and provide public access to them. This is precisely what they should be doing.

As student organizations, campus radio stations are part of university life, and their historical records belong in their university archives. When I asked Maryland’s university archivist Anne Turkos to establish a WMUC Collection in 2011, we embarked on a mission to demonstrate the station’s importance to campus history. With the help of WMUC student staff members, we identified the historic audio and print items that were no longer being used and moved them to the more stable environment of the special collections library. We created inventories and a finding aid, and thanks to the libraries’ new media reformatting center we began ongoing digitization of the audio materials. Listening to them revealed a multi-faceted history I hadn’t expected to find. In addition to music, there was 50 years’ worth of news, sports, dramas, live performances, promos, community affairs and even self-help programming.

Pat Callahan & Herb Brubaker, WMUC, 1955.

In 2013, we created a gallery and digital exhibit to honor the station’s 65^th anniversary. “Saving College Radio: WMUC Past, Present and Future” opened in September of that year, and over 150 station alumni showed up to celebrate what had for many of them been the most important aspect of their college careers. They had been vital in helping us reconstruct the station’s history which forever changed my perception of college radio.

Like most people, I considered college radio a mostly anti-commercial musical format favoring the experimental, the up-and-coming, the never-heard-of, the sometimes-unlistenable. While this may be true, college radio should not be solely defined by its relationship to the music industry. Since the first student-run station almost a century ago, college radio has represented empowerment and agency on many fronts: an opportunity for students to find their voices, gain hands-on technical experience, navigate local and federal policies, and influence campus culture. What’s missing from both popular and academic understandings of college radio are these unique station histories that illuminate how college radio stations are also shaped by their relationships to media, politics, geographical regions, campus administrations, the student bodies and the students who run them.

Beyond its significance to popular culture, the Don McLean interview marks an era in WMUC’s past when DJs were bent on professional careers as journalists, producers, and programmers. Many of them fashioned their broadcasts in early 1970s commercial parlance, while others emulated a then-fledgling NPR. It also reflects a time on campus when tensions between students and the administration were high; less than a year after the Kent State shootings, UMD students responded unfavorably to the police presence outside the Steppenwolf concert at Ritchie Coliseum (McLean was the opening act). Four years later, the next crop of students would dedicate their energies to obtaining an FM license, the ones after that to advocating for an all-freeform format. In this context, we see that college radio is not and has never been a fixed entity, but a continuously evolving collective of ever-changing identities.

Much debate surrounds the future of college radio, as streaming services and podcasts have shifted popular attention away from traditional broadcasters, and reports of recent NPR takeovers of college stations have some alarmists claiming that the latter’s demise is imminent. Of course, competition among noncommercial broadcasters for these coveted left-of-the-dial frequencies is not new; the Corporation for Public Broadcasting had college radio in mind in 1972 when it asked the FCC to stop issuing licenses to 10-watt stations in order to open channels for public radio affiliates. Yet despite these threats, and despite rapid developments in media formats, listening habits, access to music and administrations who are tempted by the PR boon and generous price tags that NPR offers, many college radio stations have still managed to thrive. I am not apprehensive about its future. It is time we focused on its past.

This is the tenth post in our “Honoring Hilmes” series, celebrating the career and legacy of Michele Hilmes on the occasion of her retirement.

So much has already been said in this wonderful series to honor Michele Hilmes and all the different ways she has had such a tremendous impact on media studies and cultural history, but there is one perhaps unlikely aspect of her legacy that I’d like to emphasize in some brief thoughts here: Michele Hilmes as “new media” historian.

I had the immense privilege of being an advisee of Michele’s through my graduate career and I benefitted greatly from her thoughtful guidance, kind nature, and sage advice. In addition, I was fortunate to have been trained by such an excellent “new media” scholar. The fact that Michele has advised many digital media scholars such as myself may strike some as odd considering that Michele is primarily known for her eminence as a radio historian. The intellectual curiosity and diversity that Ben Aslinger points to as characteristic of Michele’s approach is certainly key to this, but it also makes sense if we understand Michele’s pathbreaking scholarship as “new media” history. Indeed, Michele’s work on early radio broadcasting is a history of a new medium, just as writing about digital media of today is. From the historiographical perspective so effectively championed by Michele throughout her work as a scholar and a mentor, we can see the importance of the historical context that makes a medium “new” in a particular time and place and that scholars can only ever engage those media through traces of the past, whether the past century or the past month.

Michele may not foreground this aspect of her work — as history of old media when they were new — but her scholarship is nonetheless invaluable for new media scholars to properly historicize our work and our methods. Michele shows how to think historically and historiographically about today’s “new media” — how to see how much is not really new at all. Michele has deeply explored the historical antecedents to many of the issues at the heart of new media studies today, whether it’s media and cultural convergence (Hollywood and Broadcasting), access divides of identity and geography (Radio Voices), or transnational networked flows (Network Nations). Further, Michele’s recent work directly addresses today’s new media and its connections to Golden Age radio as what she calls “soundwork.”

The most important perspective on new media that Michele’s masterful historical work offers is an understanding of the role of culture and discourse in shaping the policy decisions and institutional structures that come to define media when they are new. In Michele’s historiographical work, how new media take the shape they do — deciding what and who media are for — is not an inevitable matter of technological determinism or economic dominance, but an ideological and discursive struggle along lines of gender, race, class, and national identity. How the dominant discourse of a medium emerges in national and transnational context shapes how that medium emerges and, as Michele shows, whose voices are heard and whose are marginalized as a result. (The constructed image of the “little boys in short trousers” that policymakers didn’t trust with the future of the airwaves is just one of the many vibrant examples from her work documenting this influence on emerging media.)

Michele Hilmes’ legacy for radio and sound studies, broadcasting history, and cultural studies is clearly profound and prodigious, but her influence extends further, as well: this quintessential cultural historian is also a profound new media scholar.