Native Listening

An argument that the way we listen to speech is shaped by our experience with our native language. Understanding speech in our native tongue seems natural and effortless; listening to speech in a nonnative language is a different experience. In this book, Anne Cutler argues that listening to speech is a process of native listening because so much of it is exquisitely tailored to the requirements of the native language. Her cross-linguistic study (drawing on experimental work in languages that range from English and Dutch to Chinese and Japanese) documents what is universal and what is language specific in the way we listen to spoken language. Cutler describes the formidable range of mental tasks we carry out, all at once, with astonishing speed and accuracy, when we listen. These include evaluating probabilities arising from the structure of the native vocabulary, tracking information to locate the boundaries between words, paying attention to the way the words are pronounced, and assessing not only the sounds of speech but prosodic information that spans sequences of sounds. She describes infant speech perception, the consequences of language-specific specialization for listening to other languages, the flexibility and adaptability of listening (to our native languages), and how language-specificity and universality fit together in our language processing system. Drawing on her four decades of work as a psycholinguist, Cutler documents the recent growth in our knowledge about how spoken-word recognition works and the role of language structure in this process. Her book is a significant contribution to a vibrant and rapidly developing field.

A contemporary oral history documenting what Native Americans from 16 different tribal nations say about themselves and the world around them.

"This highly theoretical work of ethnomusicology is a reclamation of Indigenous ceremonial and artistic practice arguing that the inclusion and appropriation of Indigenous performers in classical music traditions only enriches the settler nation-state. Robinson gives shape to Western musical and aesthetic practices as well as to Indigenous listening practices in order to eschew traditional (Western) forms of musical analysis. Instead, the work argues that new modes of listening and studying reception, emerging out of critical Indigenous studies, are essential to understanding Indigenous musical expression in ways that do not reify the power of the settler state"--

For better or worse, representations abound of Native Americans as a people with an innate and special connection to the earth. This study looks at the challenges faced by Native American writers who confront stereotypical representations as they assert their own ethical relationship with the earth. Lee Schweninger considers a range of genres (memoirs, novels, stories, essays) by Native writers from various parts of the United States. Contextualizing these works within the origins, evolution, and perpetuation of the “green” labels imposed on American Indians, Schweninger shows how writers often find themselves denying some land ethic stereotypes while seeming to embrace others. Taken together, the time periods covered inListening to the Landspan more than a hundred years, from Luther Standing Bear’s description of his late-nineteenth-century life on the prairie to Linda Hogan’s account of a 1999 Makah hunt of a gray whale. Two-thirds of the writers Schweninger considers, however, are well-known voices from the second half of the twentieth century, including N. Scott Momaday, Louise Erdrich, Vine Deloria Jr., Gerald Vizenor, and Louis Owens. Few ecocritical studies have focused on indigenous environmental attitudes, in comparison to related work done by historians and anthropologists.Listening to the Landwill narrow this gap in the scholarship; moreover, it will add individual Native American perspectives to an understanding of what, to these writers, is a genuine Native American philosophy regarding the land.

Rx: Take small miracles daily. "The spirit runs through the body," says Dr. Peate, a practicing physician who draws on his Iroquois heritage as well as his Western medical training. Listening with Your Heart is a rich gathering of time-honored sayings, sacred words, and practical suggestions to improve your health. Listenwith your heartto the words of these wise men and women. "Close your eyes and you see better and hear better."Navajo healer "The White man talks about the mind and body and spirit as if they are separate. For us they are one. Our whole life is spiritual from the time we get up until we go to bed."Yakima healer "May the story give you strength. May the belief relieve your pain."Mohawk-Onondaga healer

WInner of the Best First Book from the Native American and Indigenous Studies Association Winner of the Labriola Center American Indian National Book Award Winner of the Ann Saddlemyer Award from the Canadian Association for Theatre Research Reimagining how we understand and write about the Indigenous listening experience​ Hungry Listening is the first book to consider listening from both Indigenous and settler colonial perspectives. A critical response to what has been called the “whiteness of sound studies,” Dylan Robinson evaluates how decolonial practices of listening emerge from increasing awareness of our listening positionality. This, he argues, involves identifying habits of settler colonial perception and contending with settler colonialism’s “tin ear” that renders silent the epistemic foundations of Indigenous song as history, law, and medicine. With case studies on Indigenous participation in classical music, musicals, and popular music, Hungry Listening examines structures of inclusion that reinforce Western musical values. Alongside this inquiry on the unmarked terms of inclusion in performing arts organizations and compositional practice, Hungry Listening offers examples of “doing sovereignty” in Indigenous performance art, museum exhibition, and gatherings that support an Indigenous listening resurgence. Throughout the book, Robinson shows how decolonial and resurgent forms of listening might be affirmed by writing otherwise about musical experience. Through event scores, dialogic improvisation, and forms of poetic response and refusal, he demands a reorientation toward the act of reading as a way of listening. Indigenous relationships to the life of song are here sustained in writing that finds resonance in the intersubjective experience between listener, sound, and space.

To train your ear, one must learn to distinguish sounds. Acquiring Perfect Pitch requires in addition to remember pitches. In early childhood we collect the vast part of our relevant sound memory by imitating the sounds with our vocal cords. However, our brain doesn't stop there. At a later age we can still learn a new foreign language. Three new method's to acquire Absolute Pitch and Relative Pitch, supported by software feedback, are presented in this book. The first method, the Singing Funnel method, lets you acquire Absolute Pitch like a foreign language. The second method, the Octave Anchor Pithes method helps you to orientate yourself in the pitch realm. The last method, the Interval Overtone method, improves your interval hearing.

You don't have to be white to have a white mind. What is a white mind? As Anne Wilson Schaef learned during her travels throughout the world among Native Peoples, anyone raised in modern Western society or by Western culture can have a white mind. White minds are trapped in a closed system of thinking that sees life in black and white, either/or terms; they are hierarchical and mechanistic; they see nature as a force to be tamed and people as objects to be controlled with no regard for the future. This worldview is not shared by most Native Peoples, and in this provocative book, Anne Wilson Schaef shares the richness poured out to her by Native Americans, Aborigines, Africans, Maoris, and others. In the words of Native Peoples themselves, we come to understand Native ideas about our earth, spirituality, family, work, loneliness, and change. For in every area of our lives we have the capacity to transcend our white minds--we simply need to listen with open hearts and open minds to other voices, other perceptions, other cultures. Anne Wilson Schaef often heard Elders from a wide variety of Native Peoples say, "Our legends tell us that a time will come when our wisdom and way of living will be necessary to save the planet, and that time is now." Anyone ready to move from feeling separate to a profound sense of connectedness, from the personal to the global, will find the path in this mind-expanding, deeply spiritual book.