Roshanak Kheshti – författare

Roshanak Kheshti opens her book with a line from one of Zora Neale Hurston's earliest stories: “we see with the skin.” From this brief but potent line, Kheshti examines how Hurston’s understanding of Black skin as both seen and seeing offers radical insight into racialized perception and Black consciousness. Kheshti follows Hurston’s travels across the back woods of Florida, Georgia, Alabama, and Louisiana as a filmmaker and sensory ethnographer of the African diasporic spiritual practice of hoodoo. Through her travels, Hurston encountered a sensibility that could animate the object status of being colored with the power of a return gaze. Kheshti considers both how Hurston poetically exploited the synesthetic logic at the heart of race thinking—being colored—as well as how her embodied performance ethnography catalogued an outside to that logic. We See With the Skin is an original mapping of Hurston’s synesthetic theory and its broader implications for understanding minoritarian perception and thought.

Roshanak Kheshti opens her book with a line from one of Zora Neale Hurston's earliest stories: “we see with the skin.” From this brief but potent line, Kheshti examines how Hurston’s understanding of Black skin as both seen and seeing offers radical insight into racialized perception and Black consciousness. Kheshti follows Hurston’s travels across the back woods of Florida, Georgia, Alabama, and Louisiana as a filmmaker and sensory ethnographer of the African diasporic spiritual practice of hoodoo. Through her travels, Hurston encountered a sensibility that could animate the object status of being colored with the power of a return gaze. Kheshti considers both how Hurston poetically exploited the synesthetic logic at the heart of race thinking—being colored—as well as how her embodied performance ethnography catalogued an outside to that logic. We See With the Skin is an original mapping of Hurston’s synesthetic theory and its broader implications for understanding minoritarian perception and thought.

Roshanak Kheshti opens her book with a line from one of Zora Neale Hurston's earliest stories: "e;we see with the skin."e; From this brief but potent line, Kheshti examines how Hurston's understanding of Black skin as both seen and seeing offers radical insight into racialized perception and Black consciousness. Kheshti follows Hurston's travels across the back woods of Florida, Georgia, Alabama, and Louisiana as a filmmaker and sensory ethnographer of the African diasporic spiritual practice of hoodoo. Through her travels, Hurston encountered a sensibility that could animate the object status of being colored with the power of a return gaze. Kheshti considers both how Hurston poetically exploited the synesthetic logic at the heart of race thinking-being colored-and how her embodied performance ethnography catalogued an outside to that logic. We See with the Skin is an original mapping of Hurston's synesthetic theory and its broader implications for understanding minoritarian perception and thought.

Inside the global music industry and the racialized and gendered assumptions we make about what we hear Fearing the rapid disappearance of indigenous cultures, twentieth-century American ethnographers turned to the phonograph to salvage native languages and musical practices. Prominent among these early "songcatchers" were white women of comfortable class standing, similar to the female consumers targeted by the music industry as the gramophone became increasingly present in bourgeois homes. Through these simultaneous movements, listening became constructed as a feminized practice, one that craved exotic sounds and mythologized the 'other' that made them.In Modernity's Ear, Roshanak Kheshti examines the ways in which racialized and gendered sounds became fetishized and, in turn, capitalized on by an emergent American world music industry through the promotion of an economy of desire. Taking a mixed-methods approach that draws on anthropology and sound studies, Kheshti locates sound as both representative and constitutive of culture and power. Through analyses of film, photography, recordings, and radio, as well as ethnographic fieldwork at a San Francisco-based world music company, Kheshti politicizes the feminine in the contemporary world music industry. Deploying critical theory to read the fantasy of the feminized listener and feminized organ of the ear, Modernity's Ear ultimately explores the importance of pleasure in constituting the listening self.

Inside the global music industry and the racialized and gendered assumptions we make about what we hear Fearing the rapid disappearance of indigenous cultures, twentieth-century American ethnographers turned to the phonograph to salvage native languages and musical practices. Prominent among these early "songcatchers" were white women of comfortable class standing, similar to the female consumers targeted by the music industry as the gramophone became increasingly present in bourgeois homes. Through these simultaneous movements, listening became constructed as a feminized practice, one that craved exotic sounds and mythologized the 'other' that made them.In Modernity's Ear, Roshanak Kheshti examines the ways in which racialized and gendered sounds became fetishized and, in turn, capitalized on by an emergent American world music industry through the promotion of an economy of desire. Taking a mixed-methods approach that draws on anthropology and sound studies, Kheshti locates sound as both representative and constitutive of culture and power. Through analyses of film, photography, recordings, and radio, as well as ethnographic fieldwork at a San Francisco-based world music company, Kheshti politicizes the feminine in the contemporary world music industry. Deploying critical theory to read the fantasy of the feminized listener and feminized organ of the ear, Modernity's Ear ultimately explores the importance of pleasure in constituting the listening self.

So much, popular and scholarly, has been written about the synthesizer, Bob Moog and his brand-name instrument, and even Wendy Carlos, the musician who made this instrument famous. No one, however, has examined the importance of spy technology, the Cold War and Carlos's gender to this critically important innovation.Through a postcolonial lens of feminist science and technology studies, Roshanak Kheshti engages in a reading of Carlos's music within this gendered context. By focusing on Switched-On Bach (the highest selling classical music recording of all time), this book explores the significance of gender to the album's--and, as a result, the Moog synthesizer's--phenomenal success.

So much, popular and scholarly, has been written about the synthesizer, Bob Moog and his brand-name instrument, and even Wendy Carlos, the musician who made this instrument famous. No one, however, has examined the importance of spy technology, the Cold War and Carlos's gender to this critically important innovation. Through a postcolonial lens of feminist science and technology studies, Roshanak Kheshti engages in a reading of Carlos's music within this gendered context. By focusing on Switched-On Bach (the highest selling classical music recording of all time), this book explores the significance of gender to the album's--and, as a result, the Moog synthesizer's--phenomenal success.