In the summer of 1967, in response to violent demonstrations that rocked 164 U.S. cities, the National Advisory Commission on Civil Disorders, a.k.a. the Kerner Commission, was formed. The Commission sought reasons for the disturbances, including the role that law enforcement played. Chief among its research projects was a study of 23 American cities, headed by social psychologist Robert Shellow. An early draft of the scientists’ analysis, titled “The Harvest of American Racism: The Political Meaning of Violence in the Summer of 1967,” provoked the Commission’s staff in November 1967 by uncovering political causes for the unrest; the team of researchers was fired, and the controversial report remained buried at the LBJ Presidential Library until now.
The first publication of the Harvest report half a century later reveals that many of the issues it describes are still with us, including how cities might more effectively and humanely react to groups and communities in protest. In addition to the complete text of the suppressed Harvest report, the book includes an introduction by Robert Shellow that provides useful historical context; personal recollections from four of the report’s surviving social scientists, Robert Shellow, David Boesel, Gary T. Marx, and David O. Sears; and an appendix outlining the differences between the unpublished Harvest analysis and the well-known Kerner Commission Report that followed it.
“The [Harvest of American Racism] report was rejected by Johnson administration functionaries as being far too radical—politically ‘unviable’… Social science can play an extremely positive role in fighting racial and other injustice and inequality, but only if it is matched with a powerful political will to implement the findings. That will has never come from within an American presidential administration—that will has only been forged in black and other radical communities’ movements for justice. The political power for change, as incremental as it has been, has come from within those communities. Washington responds, it does not lead."
—from the Foreword by Michael C. Dawson
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.
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