A man listens to radio in Nigeria's Borno state, as the region recovers from clashes with Islamist groups. Photo: Pius Utomi Ekpei/AFP/Getty Images
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As governments shut down radio, the BBC world service is a lifeline

“The exercise of making radio matters,” said a caller. “It’s a symbol of resistance.”

Over to You
BBC World Service

In the week when Apple’s Beats 1 radio station was launched – “Worldwide. Always on . . . It broadcasts 24/7 to over 100 countries from our studios in Los Angeles, New York and London” – there was also discussion of the BBC’s latest global audience measurement figures. The most striking thing in the report, which tracked listening habits and how they had changed over the past year, was how short-wave radio – in rural and poorer areas where there is no FM, no cable and no electricity, it’s still the only way of tuning in – is under increasing threat from something as basic as jamming.

Apple’s idea of radio as digital and impermeable never felt more breezily First World. Listeners to the English-language programmes on the BBC World Service, for example – in India, Nepal and Bangladesh, in particular – have almost halved in number because of deliberate disruption on the short-wave signal, apparently from China, forcing stations to rotate frequencies on the same band to at least attempt a slot.

“Tune around . . . You’ll find us. We will be there,” advised a technician on Over to You (4 July, 5.50pm). It conjured that most antiquated and urgent of images: a person clutching their temples, coaxing a dial, trying and trying to find a signal.

“I grew up with short-wave radio,” insisted a caller to the show, “and I got to understand the world, got to understand life. If you don’t know short-wave radio, you don’t know life.” Only moments later, there was talk of the closure of all the non-state-run radio stations in Burundi (one of the poorest and least connected countries in the world). Before the recent coup attempt, independent radio stations played a huge role in holding the government to account but many radio journalists are now forced to report using what social media is available.

“The exercise of making radio matters,” said a caller. “It’s a symbol of resistance.” And another, with some disdain, said: “Doing it on the internet is just a way of keeping it on record.” The more than century-long act of turning a dial and finding a signal, with a human voice hitching a ride on electromagnetic energy through space, is something it seems our species now feels in the bones. But worldwide? Always on? Only for some. 

Antonia Quirke is an author and journalist. She is a presenter on The Film Programme and Pick of the Week (Radio 4) and Film 2015 and The One Show (BBC 1). She writes a column on radio for the New Statesman.

This article first appeared in the 09 July 2015 issue of the New Statesman, The austerity war

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Why do the words “soup, swoop, loop de loop” come to mind every time I lift a spoon to my lips?

It’s all thanks to Barry and Anita.

A while ago I was lending a friend the keys to our house. We keep spare keys in a ceramic pot I was given years ago by someone who made it while on an art-school pottery course. “That’s er . . . quite challenging,” the friend said of the pot.

“Is it?” I replied. “I’d stopped noticing how ugly it is.”

“Then it’s a grunty,” she said.

“A what?” I asked.

“A grunty. It’s something you have in your house that’s hideous and useless but you’ve stopped noticing it completely, so it’s effectively invisible.”

I was much taken with this idea and realised that as well as “grunties” there are also “gruntyisms”: things you say or do, though the reason why you say or do them has long since been forgotten. For example, every time we drink soup my wife and I say the same thing, uttered in a strange monotone: we say, “Soup, swoop, loop de loop.” How we came to say “soup, swoop, loop de loop” came about like this.

For a married couple, the years between your mid-thirties and your late forties might be seen as the decade of the bad dinner party. You’re no longer looking for a partner, so the hormonal urge to visit crowded bars has receded, but you are still full of energy so you don’t want to stay in at night, either. Instead, you go to dinner parties attended by other couples you don’t necessarily like that much.

One such couple were called Barry and Anita. Every time we ate at their house Barry would make soup, and when serving it he would invariably say, “There we are: soup, swoop, loop de loop.” After the dinner party, as soon as we were in the minicab going home, me and Linda would start drunkenly talking about what an arse Barry was, saying to each other, in a high-pitched, mocking imitation of his voice: “Please do have some more of this delicious soup, swoop, loop de loop.” Then we’d collapse against each other laughing, convincing the Algerian or Bengali taxi driver once again of the impenetrability and corruption of Western society.

Pretty soon whenever we had soup at home, Linda and I would say to each other, “Soup, swoop, loop de loop,” at first still ridiculing Barry, but eventually we forgot why we were saying it and it became part of the private language every couple develop, employed long after we’d gratefully ceased having soupy dinners with Barry and Anita.

In the early Nineties we had an exchange student staying with us for a year, a Maori girl from the Cook Islands in the southern Pacific. When she returned home she took the expression “soup, swoop, loop de loop” with her and spread it among her extended family, until finally the phrase appeared in an anthropological dissertation: “ ‘Soup swoop, loop de loop.’ Shamanistic Incantations in Rarotongan Food Preparation Rituals” – University of Topeka, 2001. 

This article first appeared in the 21 July 2016 issue of the New Statesman, The English Revolt