Monthly Archives: July 2023

“Oppenheimer” and Sound

"Oppenheimer" and Sound Wednesday Blog by Seán Thomas Kane

This Monday, I went to see the new Christopher Nolan film about the life and work of J. Robert Oppenheimer, the leader of the team that invented the atomic bomb. —— Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane

This Monday, I went to see the new Christopher Nolan film about the life and work of J. Robert Oppenheimer, the leader of the team that invented the atomic bomb.

I have grown up in the shadow of the twentieth century; I was born near the beginning of its last decade and to a degree always knew much of the broad strokes of the century’s history in the United States. The first decade of my life was a time of optimism and hope, the Cold War had just ended a year before I arrived, life seemed to be good, and to me everything was a wonder to behold. I knew the story of how we got to that point, the broad strokes of American history more broadly and of the history of my home city of Chicago more particularly from as far back as I can remember thinking of such things. I knew a world where the threat of nuclear war was a thing in the past, a nightmare that never came to pass now that the Soviet Union had fallen, and America & the rest of humanity had survived the long nightmare of the Cold War.

In many ways, Christopher Nolan’s new film Oppenheimer tells that story that I grew up knowing, of American determination to overcome seemingly insurmountable obstacles with a can-do attitude that won this country its independence, the good guys our Civil War, and a transcontinental union of states that promised liberty, democracy, and peace to all who lived within it. In the years since of course I’ve learned the hard truths of this country’s history, all the people whose lives, hopes, and dreams were thrown by the wayside in the name of our national progress. I still believe in the dream of that progress, ever the optimist, yet that optimism is tempered by the realism that life in this country has never been fair or equitable for all of us. 

For all of the tropes of the great man that the film Oppenheimer plays with, it still tells a story of one man and his colleagues, his fellow theoreticians, engineers, and scientists working in a moment pushed along by the uniformed protectors of that progress to use their brilliance to craft something that could harness the pure energy of the Cosmos to be the ultimate weapon to end what was then the ultimate war imaginable.

Christopher Nolan is famous for his use of sound to tell his stories. Of all his films, the one that before Oppenheimer which touched me the most was Interstellar, which used the minimalist score composed by Hans Zimmer to describe what it might be like for humans to soar past our solar system and to far distant stars at sub-light speeds with little chance yet an enduring hope of returning home to the ones they loved ever again. I watched Interstellar on a transatlantic flight in January 2016 on the way back to London where I was then living from Chicago-O’Hare. That flight was entirely at night, thanks to the long winter nights in the Northern Hemisphere, and so for a few hours before we landed just before dawn at Heathrow, my entire world was Interstellar, which left my jet lagged mind far more confused than usual the rest of the day in my flat.

Zimmer’s score for Interstellar, in particular the great theme “No Time for Caution” pulses with the clockwork rhythm of time itself, a telling motif for a film all about the complexities of spacetime that a non-expert such as myself can hope to understand yet often fall short of grasping. In Oppenheimer there are rhythmic, chronic beats, there is a great pulse that underscores the most pivotal moments of the film, yet where Nolan uses sound itself, less so music, contributes to a compelling, and all-consuming story of the beginning of something with great promises of both wonders and terrors alike.

One of my new favorite music YouTubers talking about what makes Interstellar’s music so good.

I watched Oppenheimer in IMAX, though not on 70 mm film as no such cinemas within a 400 mile radius of Kansas City are showing it on anything but digital prints. Sitting where I was on the right-hand aisle, I perhaps got more of the sound from that side than the left, or the perfect sound that one would find in the center of the room; and in my humble opinion, most cinemas have their sound far too loud in general nowadays anyway. Yet I still felt awed by the way that the sound consumed everything else that I could feel, see, and yes hear when it fitted the story. This matched the great silences, not lead-ins to a horror jump scare, but meditations on the numinous echoes of something approaching the divine in the power wielded by that American Prometheus as Dr. Oppenheimer has been called.

In the Summer of 2016, a few months after that flight into the world of Interstellar, I traveled to Vienna, one of the most beautiful cities I’ve ever visited, and the first stop I made after arriving in the Innere Stadt was at the Haus der Musik, the second music museum I’d visited during my time in Europe after the Finnish Sibeliusmuseum in Turku. Yet unlike the Finns, this Viennese institution included an entire floor dedicated just to sound, the Klangsmuseum, where sound was visualized using colors on the walls. I began to connect ripples I’d seen all my life in water with the sounds I heard that day, which has proven useful. As I’ve gotten older, and my love for music to concentrate during the day has led me to use in-ear headphones more and more, my hearing has probably taken a slight dampening, leading to me not necessarily hearing less overall but instead noticing the vibrations of sound more and actually feeling sound in my body while I’m hearing it.

So, for me sound is not just something I experience with one sense, my hearing, but with my sense of touch as well. It’s one of the things that a live concert can give the listener that a recording can’t always provide. Whenever I hear a familiar opera in a theatre, I am usually struck a little unexpecting at the physical sound the timpani makes during the overture, and the way the sets creak and reflect sound back towards the singers and out to us the audience. I have learned how to judge without particular precision how far away a lightning strike is by listening for the gap before the thunderclap and the length that thunder echoes about the world around me as well as within me when it’s a particularly close one.

The world that Dr. Oppenheimer created felt removed for much of my life, for the man who said of himself “Now I am become Death, the destroyer of worlds” created a means of mass destruction which after 1945 has never been used in war. For much of my life, the threat of nuclear weapons seemed to be something consigned to a past when our ideologies kept us apart, spurred our distinct methods of innovation, and made enemies out of onetime uneasy allies. Yet today, as other powers rise to a level of strength and aggression that they could challenge the record of nuclear weapons, I’ve found myself worried about it in recent years for the first time in my life. I’ve found in my professional experience that it takes several attempts for a lesson to settle into the learner’s mind, it took me three tries to learn both Latin and Irish to really understand both languages and how they work. All this made Oppenheimer less a film about an event firmly in the past, something perfect to borrow a grammatical term for things that have happened and are in the past, but more something which tells an imperfect story of events with continuing resonances in the soundscape of our world today.

I may have grown up in the shadow of the twentieth century, yet I and my generation will have a great effect on the events of the twenty-first. I hope that we can learn the lessons of the century that came before us, and use Dr. Oppenheimer’s achievements not to create deterrents through the threat of mutually assured destruction but to establish human cooperation out of our mutual interest in surviving to live in a future to come.

Personalizing Language

Personalizing Language Wednesday Blog by Seán Thomas Kane

This week, adding onto last week's release about my work as a translator, I'm discussing my view on how language ought to be personalized. — Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane

This week, adding onto last week’s release about my work as a translator, I’m discussing my view on how language ought to be personalized.

About this time every year I’ve been releasing a blog post about my interest in and continued study of the Irish language. In past years I’ve talked about how I came into this period of studying Irish knowing bits and pieces of it, but without the comfort of speaking or reading it regularly, and later how I appreciate the meaning of how the structure of Irish gets its ideas across. This year, I want to talk about how I feel my own personal use of the Irish language has taken on its own form, or idiolect, and why that’s the case.

A few weeks ago, I found several books on the regional variations in Irish through my university’s e-book catalog. It struck me that these linguists had found such common generalizations of Irish sounds when spoken, or rather attempted, by native English speakers who don’t have much experience with Irish itself. The frequent “ch” sound as in leathanach, or page, gets hardened from a ch to a k, while the slightly less frequent “dh” in dha, or two things, gets turned from a dh into a g. The best way I can describe this dh sound is it sounds to me like a French r that’s rolled further back in the throat.

I read these examples of Anglicizations of Irish phonetics and could see, or rather hear, where they were coming from. Yet in my own case I’ve always tended to either make these sounds as we’re taught in class, or to soften them, with the ch becoming a h and the dh joining the other sound spelled “dh” as something along the lines of a ya. I suppose the authors of that book were using native speakers of Hiberno-English as their test subjects, something that I am not. I speak American English, more specifically a blending of the western end of Inland Northern American English (aka Great Lakes English) and Midland American English. Plus, when it comes to other languages I’m most often exposed to, French and Spanish, I’ve found a good deal of the phonetics of those languages to be rather easy to adopt. So, my own idiolect, my own way of speaking Irish would be a tad different from the norm because I don’t speak the expected standard of English.

Going forward, I wonder if it would be more helpful, should I ever get the opportunity to teach Irish here in the United States, if I adopted some of these slightly easier to pronounce sounds and taught those, alongside the traditional Irish ones, would that change the ways my students spoke the language? It’s certainly possible, yet on the other hand like how I adapted Irish to fit the comforts of my own speech perhaps they would find ways to make the language their own as well.

At the end of the day, these ch and dh sounds are two of many that make Irish its own, that give it the spirit and the character that keeps it true to its origins and history. I for one love that I’ve figured out how to make these sounds, and how to speak this language to an intermediate level now as an adult. It means a lot to me to speak the language of so many of my ancestors, to keep that vehicle for thoughts, ideas, and stories alive.

Lost in Translation

This week, I talk about my experiences as a translator. — Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane

Over the last three years I have consistently worked in the background of my dissertation research and all the other things I’m doing, including this blog, on translating one of my dissertation’s most important primary sources from Middle French into Modern English. That book, André Thevet’s Les Singularitez de la France Antarctique was initially published in 1557 and then translated into English only 11 years later in 1568 by a man named Thomas Hacket. However, since 1568 Hacket’s translation has been the only one that English-speaking readers wanting to explore Thevet’s Singularites have had available to them. 

There are some partial translations out there, most notably Roger Schlesinger and Arthur Stabler’s 1986 book André Thevet’s North America: A Sixteenth-Century View, yet Hacket’s remains the only full translation into English. So, not only is the work I’ve been doing helpful for my own research, yet it is also groundbreaking in reopening that dusty door that leads into Thevet’s life and work for a great many English-speaking readers and scholars. It’s my hope that people find my translation of The Singularites of France Antarctique both useful and fascinating to read, as it offers a window into a worldview that in some cases makes sense while in others appears far out of place in our own world.

I have always had a fascination with and love for languages. As long as I can remember I’ve had memories, and many of those memories are of long hours engrossed in one language or another, like many of my relatives taking watches apart to see how they work I often do the same with language, learning how each grammar and mode of thinking developed in a common lineage and dialogue with its neighbors and relations. My own language studies began with Latin, which I first tried to learn 20 years ago as a 10 year old, though it wasn’t for another four years until I started high school at St. James Academy that I really began to understand what I was looking at. Around the same time, I also started studying Irish in the evenings at the Irish Center of Kansas City. Both languages are ones that I still study, and enjoy reading, speaking, and writing. 

In the years since, I’ve learned French to a level that when I’m there I can go about my life in France without using English. Translating Thevet’s Singularites has really helped with that, as three years of intense reading of his Singularites really gave me a strong impression on how French, albeit in an older form, works. One of the big differences with my translation of the Singularites is that I took a lot of time to consult page-by-page several modern Portuguese translations of his work published in 1978 by Eugenio Amado and in 2018 by Estêvão Pinto. Thanks to their common Latin heritage, and to the general use of Spanish around me for much of my life, I find reading Portuguese and Spanish to not be very difficult at all. 

There are languages out there which I can read, and to a degree write in, but cannot speak very well. Portuguese and Spanish fall into this group, as does Ancient and Modern Greek. I studied Classical and Koine Greek, two ancient variants, in high school and college at Rockhurst, yet I just don’t have the training or experience with either forms of Greek to be as comfortable or confident in Greek as I’d like. Eventually, I do want to spend the time to learn Ancient Greek as well as Biblical Hebrew, yes at some point I’d like to study the Bible in the way that I’ve studied the works of the humanists from the fifteenth and sixteenth centuries.

I’ve also here and there studied Bulgarian, Mandarin Chinese, Māori, and Egyptian Hieroglyphs. Again, all of these came out of pure curiosity on my part, and while I’m unable to speak the first three or properly read the latter, I do know a thing or two about each. Thanks to my work with Bulgarian, I can read the Cyrillic alphabet, and I do remember a few things, though I haven’t used any of it in quite a while. During the opening ceremony of the Beijing Winter Olympics last year, I ran through what I could remember from my Mandarin Chinese class in the Spring semester of 2017, and found that I still had the pronouns, some verbs, and a handful of nouns, which was more than I expected. In past years I’ve found I can make out text in various Polynesian languages because of the time I spent in 2014 and 2015 learning about how Māori works. Egyptian Hieroglyphs are another animal. I found my curiosity with Ancient Egypt reignited in the Summer of 2019, and pursued the task of learning how to read this most ancient of script with a passion. I can make out some characters, and I remember a fair bit about how the various forms of the Ancient Egyptian language fit in with its Coptic descendants.

Last week, I found myself reading about the Coptic language and its various dialects. I was most interested in how older pharaonic Egyptian place names and terms had survived the millennia into the Coptic that persists today in Egypt and among the Coptic diaspora. It struck me how because the Coptic alphabet is modeled after Greek, I could read most Coptic words, and where there were unfamiliar letters all I needed to do was look to the Demotic script used alongside the more formal Hieroglyphs, and I’d find the source of those letters. Each of these languages are vehicles for the perspective of a particular people at a particular time and place in the long human story. They allow us to get closer to understanding how other people see their own world, and their place in it.

Thevet often referred to his own people as “Christians” and less frequently as “our Europe.” He lived at a time when the older idea of Christendom––comprising of Syriac, Greek, and Latin churches that traced their roots back to classical antiquity––began to fade away with the triple influences of the collapse of the last vestiges of the Roman Empire in Constantinople, the Protestant Reformations, and the beginning of the First Age of Exploration. This Christendom steadily became known in the sixteenth century as Europe, and eventually with the establishment and flourishing of transoceanic European settler colonies as the West. Reading Thevet’s works, looking through his eyes, I now understand how he saw his own world at least a little better.

The Potential of America

The Potential of America Wednesday Blog by Seán Thomas Kane

This week, the Wednesday Blog is coming out a day early in honor of our Independence Day. — Click here to support the Wednesday Blog: https://www.patreon.com/sthosdkane

I am certainly not an expert on the American Revolution, though I am a recipient of its fruits, my life one small result of its effects. The revolution echoed a time in our past when people of all classes in thirteen of the British colonies along the East Coast took up arms to defend what they saw as their inalienable rights against the forces of an overbearing imperial power. The union that came out of the revolutionary generation between those colonies, then independent states, and now federally united in one country is a testament to the marriage of idealism and realism in politics which proclaims that all of us can participate in our government, and moreover have a right and a duty to do so.

Our history has seen this country’s fortunes ebb and flow between prosperity and adversity. There are times when the United States has seen its great successes echo optimism and others when our internal divisions, sown from even before the Revolution, find division among us yet again. In the last twenty years we’ve seen ourselves into a deep abyss in which our factions and parties have driven us further apart from one another than we have seen in a good while. Bad news sells far better than good news. Many of our stories, both ancient and modern, have told of how fear is a quick and easy source of power and strength. Yet at the end that fear will only last for so long, and those who sought to use it will be left powerless and afraid.

I’m saddened this Fourth of July to look at our country and see just how forlorn our dreams have become amid the churning fury of all our rage. There are many victims in our country, victims whose lives over generations were torn apart by the greed, vice, and rage of others who sought power over them. I’m saddened to see how the symbols of all the hope and aspiration that this country represents are being used today by those who seek to exclude many of us from this country’s full bounty.

America truly is a country of near limitless possibility. We have so much potential as a country made up of an infinite diversity of people in infinite measures whose common roots only stretch back a few generations. Lin Manuel Miranda put it well in his musical Hamilton when he called this country a “great unfinished symphony” for there is so much about our culture that remains unwritten, in our future compared to other older societies. We certainly share a common heritage with those older societies, yet by our own geographic isolation and breadth we Americans have forged our own path divergent from that heritage.

I believe that so many of the problems we face today are born out of deep mistrust leading us to refuse to talk with one another, let alone listen to one another. Amid all the troubles of the present moment a bright future awaits us for my generation and Generation Z behind us are proving to be more active in our civic life, more willing to go out and vote, more concerned for the future than prior generations have as a whole seemed to be. There are proposals out there to reform society in order to fix many of the great problems that continue to plague us, reforms that probably could work, if only they were considered by those in power.So, on this Independence Day, I invite you to not only look to the past, to the Revolution and the Founding Fathers, but to look to the future as well, to all that we may yet accomplish in this young century.