This article analyses composer Pamela Z's work in light of critiques of posthumanism from Black studies and sound/music studies. Z's large-scale multimedia work Voci (2003), which the artist describes as a ‘polyphonic mono-opera’, consists of a series of eighteen scenes that combine vocal performance with digital video and audio processing. Z manipulates these sources using the BodySynth, an alternate controller interface that converts bodily gestures into expressive control signals. Z's work has been considered through cyborgian, Afrofuturist, and posthumanist discourses. But rather than affirm her practice as fully consonant with technological visions of the posthuman, I argue that she challenges the very liberal humanism upon which the posthuman is built. For a key tenet of liberal humanism, as Alexander G. Weheliye observes, was the racial and gendered apportionment of humanity into full humans, not-quite-humans, and non-humans. We have never been completely human, he suggests, let alone posthuman.

Z uses technologies of the embodied voice to confront both the posthuman imaginary and the continued effects of its ideological preconditions in racio-colonial liberal humanism. In a Voci scene entitled ‘Voice Studies’, for instance, Z engages the problem of ‘linguistic profiling’ as it applies to housing discrimination, citing the work of Stanford linguistics researcher John Baugh. Against a backdrop of percussive vocalizations, Z explains, ‘Studies reveal that people can often infer the race of an individual based on the sound of their voice’, subsequently playing back recordings of housing applicants containing vocal signifiers of racial difference. The article then contrasts this kind of ‘aural dimension of race’ found in Jennifer Lynn Stoever's notion of the ‘sonic color line’ with Pierre Schaeffer's attempt to separate sound from the social – as well as from bodies and identities – in his practice of acousmatic reduction. With this in mind, I show how Z construes the voice as an acous(ma)tic technology of embodiment while reframing opera's humanist legacy through Voci's allegorical narration of the ‘prehuman’, ‘human’, and ‘posthuman’. Moving with and against a posthuman imaginary, Z suggests that although we have never quite been human or posthuman, we may nevertheless narrate new versions of each.

This article examines gender, nation, and identity in the popular song of folk roots ‘Alfonsina y el mar’. Written by Félix Luna and Ariel Ramírez, the song is based on the suicide of feminist poet Alfonsina Storni and achieved worldwide popularity through Mercedes Sosa's 1969 rendition on the album Mujeres argentinas. Using Butler's theory of gender performance, Cusick's proposals for a feminist music theory, and Plesch's concept of dysphoric topics in Argentine nationalist music, this article deconstructs the song's poetic, musical, and visual discourses to critique its underlying cultural signification. It concludes that by infantilizing, romanticizing, and nationalizing Storni's public figure, her legacy was adapted to the patriarchal expectations of decorum and historical narrative about nation pervasive in Argentina in the late 1960s. Storni's white European urban background was adapted to more ‘authentic’ Argentine values through Sosa's performance and public image.

Postcards played an important role throughout the first half of the twentieth century in French-ruled Algeria, offering a fast and affordable means of communication between North Africa and Europe for French citizens working and travelling in the Maghreb. Alongside depictions of beautiful scenery and highly exoticized subjects, a large body of postcards portrayed musicians, musical instruments, and musical performances. This article considers how these postcards shaped French understanding of Algerian music, and Algerian culture more broadly. Algerian musicians were unlikely to appear on public radio broadcasts in France during this period, and these small, inexpensive, mass-produced images thus provided the way in which much of the French public would encounter Algerian music. The article also examines the ways in which postcards of the time depicted the role of music and sound within Algerian public spaces, and how they shaped the place of public and private sonic realms within colonial Algerian society.

This article grapples with ‘Let It Rain’, the title track of Bishop Paul S. Morton and the Full Gospel Baptist Church Fellowship's 2003 release, which revises Michael Farren's contemporary Christian ballad by braiding it together with Prince's ‘Purple Rain’ and the formal logic of Black gospel tradition. As the Full Gospel version of this song commingles these seemingly discordant components, Morton, choir, and band turn a sung prayer into an assertion of interworldly presence. Building on its received musical materials, this gospel power ballad performs the Black gospel tradition's characteristic inflection – an arresting turn from one level of musicking to a heightened, ecstatic frame. In so doing, this song brings rain near, illuminating the links between performances of musical ecstasy and musical Blackness.

The performance practice of European serial music has long been misunderstood. This article uses Stockhausen's Klavierstück I (1952–3) as a lens through which to view the realities of this practice, drawing on close contextual analysis of the affordances of the score and the now significant corpus of recordings. These findings are used to extend M. J. Grant's view of serial aesthetics and to provide a practical basis for what she calls ‘serial listening’. Three principal styles of performance are identified and attendant modes of listening suggested, relating to the non-thematic principles and hermeneutic contexts of serial music, which include the embodied response of the performer to defamiliarized musical material and the nascent dialectic of instrumental and electronic composition. This investigation – informing serious judgements of value and taste – has broader implications for the development of Stockhausen's notation and temporal theory in the 1950s and for the performance practice of new music.