As a society we have been questioning what constitutes the entity of our voice. In my first paper for this class I wrote that,
the voice gains its identity… through its ability to fluctuate and produce varying rhythms and projections. Through this, the meaning and emotion of each statement can be altered, and it is in this ability that the identity of the voice lies.
Lodhi, 2019
When I wrote this, we had not yet covered all the material of the class, and while I still find that the our voice’s identity lies in the flaws of our voice, the material of the class moved further than what creates a unique voice, to what exactly makes the distinction of a voice. Dolar and others we have read have developed new ideas as to how to separate the voice from other sounds, even those produced from the same individual. So two points stand out to me from this class, one is that it is through the inflections and essential flaws in our voice that our identity lies, but secondly eliminating these flaws and leaving only the bare structure or frame of the voice is where we can begin to identify what constitutes the voice. Throughout this piece I attempt to understand how the definition and way of the looking at the voice has changed through time and what implications this has on how we recognize a voice as opposed to a sound.
The definition of the voice begins with Aristotle’s interpretation which seeks to make the voice distinct from other sounds produced, highlighting that the voice comes from a being with a soul. Sounds of the voice are formed with one distinction, an
…impact of something against something else, across a space filled with air…
Aristotle, 669
This impact between with an individual’s windpipe creates the sound, the voice, and Aristotle supports this with the evidence that fish are voiceless due to not having a windpipe. However, even though all living beings have a soul, the voice cannot be created solely by this impact, as the act, “must be accompanied by an act of imagination”, simply breathing in does not produce the voice. Aristotle confirms this by pointing to how there is an
…inability to speak when we are breathing either in or out…
Aristotle 670
When describing animals’ voices, he claims that “many animals are voiceless,” as they lack the imagination to produce a more complex voice. The sound that comes from animals does not hold greater meaning than a signal or set sound. While Aristotle does not come to a clear definition regarding what exactly formulates a voice, it can be implied that he considers the voice to be produced in the context of a language being produced by the sounds coming from the individual. We do not have a language called ‘dog language’ nor one for other animals. Humans do however have the ability to have greater distinction in what they say and therefore have a wider variety in what they can say. This requirement of the voice is something that I agree with Aristotle on, and is something that makes the quality and use of the human voice at a higher level than other sounds.
With the ever-growing technology, our definition and analysis of what produces a voice has changed. The expansion of technology has allowed new forms of the ‘voice’ to emerge. Lyrebird produces an online ‘voice’ that sounds exactly like that of the individual whose voice is used to record it, that is minus the lack of inflection due to the voice being produced from the technology. Mladen Dolar elaborates on the use of inflection as he outlines three modes – timbre, accent, and intonation – that all contribute to making one aware of the voice. These modes he claims contribute to the specific individual’s “fingerprints of the voice”, but that this “personal touch” does not in fact contribute to the meaning of what is being said, rather to creating an identity for that voice, (Dolar, 545). Michel Chion has a similar interpretation about how inflection does not contribute to the meaning of what is being said. In her piece The Three Modes of Listening she discusses a concept she calls ‘reduced listening’, which is listening to the melodic properties and texture of the voice without turning it into meaning. She examples the pitch of a tone, and how,
pitch is an inherent characteristic of sound, independent of the sound’s cause or the comprehension of its meaning.
(Chion, 51).
Dolar and Chion are in agreement here that the other traits of the voice, like inflection and pitch, should be observed as separate entities, away from the meaning of the voice. What this shows is that over time individuals have come to pick apart properties of sounds and eliminate factors in order to either focus on those traits itself, or on the specifics of the sound’s creation. I would say that I am in agreement here with these individuals, despite the fact that these methods make understanding the voice and other sounds more complex. This observation of the voice produces a way through which the voice can be understood for what defines its production and could lead to an answer as to what the voice is. However, I must state that this does complicate one’s understanding of the voice, and there does not seem to be a clear understanding as to what the voice is and how it is different from that of a sound.
Dolar further goes through the levels of understanding of the voice and claims the voice to be an object that can be seen as a level of thought. The voice is a vehicle of meaning and source of aesthetic admiration, a physical property rather than a conceptual property. Eliminating the other traits mentioned in the previous paragraph allows the voice to stand in this light, and I think that this nature allows a better and clearer picture as to what constitutes the voice. In eliminating these properties or traits it also allows various types of ‘voices’ to be distinguished. Aristotle claimed that the voice however must be the impact of the inbreathed air and a source of soul and imagination. The meter to then distinguish the level of significance of a voice type would be through the level of imagination used in formulating that voice. In my opinion this does not include the other traits of the voice simply the mental capacity of the individual producing the voice, and how much of that capacity is involved in producing that type of voice. A cough would thus hold less significance than a speaking voice would, as less imagination is used in producing that voice. But when it comes to crying between a baby and adult, the adult’s crying would hold less merit than the baby crying as the baby can’t necessarily use more imagination at that point in their life. The phrase,
Use your words…
has never been more clear to me then now as it holds much truth in this context, as an adult has the ability to use their words while the baby does not, so being mature one should use their words as oppose to leveling themselves to a baby. Perhaps this is harsh, but in a context of this nature the we gain a constructive way through which to discern types of voice.
Paul D. Miller aka. Dj Spooky introduces another level through which to understand our voice. He calls to question whether our voices are even our own. He states,
…today, the voice you speak with may not be your own,” societal factors have formulated this voice…
Miller, 068
I think that this explanation is interesting to note, and that it relates to the basis of what is being spoken, and perhaps to the inflections and traits we form the voice with. This theory does not deviate from whether the voice is our own or not, nor does it define what constitutes the voice, but rather that what we are saying and how these things are being said, is not our own. As it is, society adapts or alters us, therefore it is the aspects of what we are saying, the meaning, that is created by society. The nature of what we are saying is not our own, and I think that while the basic structure of the voice is our own and holds a unique identity, that following Miller’s theories, but what builds on the structure is not. Miller also discusses Charles Mingus’ concept of a “triple consciousness”, that for individuals, it is their
‘franchise identity’ [that is needed] to modulate their perceptions of themselves…
Miller, 061
We begin to understand ourselves through our group belonging, so this calls to question, in my mind, that if we have this sense of franchise identity then why cannot the slight deviations in each individuals voice (since no one has necessarily had the exact same life experiences) allow our own voice to be part of our franchise, the franchise of say, me, Laleh Lodhi. This would support the theories and actions of Lyrebird as they attempt to create online voice for individuals, and though it lacks specific inflection or tones, the general aspects that formulate the unique sound of the voice are still intact.
Understanding and listening to sounds has evolved throughout, there is a movement towards interpreting and looking into more of the sound than the just what emotion it makes you feel. Dj Spooky in Rhythm Science discusses the “ownership of the voice” and whether we are speaking with a voice that is ours or not. Technology like Lyrebird seeks to expand the ownership of the voice, the modality through which we can speak. Aristotle questions what defines the voice, whether voice and sound are the same thing. I have found that throughout this class there has been a common theme of a specific uncertainty around how far the voice and sound can be expanded and altered in order for the voice to still remain its integrity, but also to what extent the voice can remain a voice.
References:
Aristotle, The Complete Works of Aristotle, pp. 667-670, Princeton University Press, 1984.
Choin, Michel. 1994. The Three Listening Modes. In Audio-Vision. Translated by C. Gorbman. New York: Columbia University Press. Pp. 25-34.
Dolar, Mladen. 2006. The Linguistics of the Voice. In A Voice and Nothing More. Cambridge: MIT Press. Pp. 13-32.
Lodhi, Laleh. Where the Identity of the Voice Lies. 2019.
Lyrebird • Ultra-Realistic Voice Cloning and Text-to-Speech, 2018, Lyrebird.ai, lyrebird.ai/
Miller, Paul D. Rhythm Science. MIT Press, 2004.

