I did an interview December 2018 with Beatrice Finauro of Dry magazine (Milan) about trap / mumble rap - and why it was my favorite music of recent years. Here it is - resequenced a bit - and with a riff woven in from a separate interview with an Italian journalist that touched on the subject glancingly, and a few other stray thoughts.
Is trap a heresy, a new classic canon or both things at the same time?
On one hand, trap is just rap – the same old, same old. Gangsta rap, part 12. If you listen from a distance, you won’t hear anything you’ve not heard before. But immerse yourself in the music, and you hear a host of micro-innovations. Most of them are in the domain of vocals – the creative use of auto-tune and other vocal processing, the emergence of ad libs as kind of antiphonal commentary on or reinforcement of the lead vocal, the blurring of rapping with singing so that you can’t distinguish between rhythmic speech and melodic trills.
Listen to the almost choral weave of voices in Migos - the
main rap, the ad libs (often shouted or whooped or gasped nonverbal eruptions
of pure jouissance), and then the rippling hyper-Autotuned backing vocals - again, wordless moans of ecstasy that sometimes resemble psalms or monastic
chants. This is a new thing in music. And just as striking and interesting, it's a new kind of melting, woozy subjectivity for hip hop masculinity - almost effete at times.
This new subjectivity and the vocal modes that have emerged alongside it seem to have been produced by changing drug use patterns - the different vibes generated by drugs like Xanax and Percocet. Although purple drank has been a southern hop
hop staple for a long while. But these numbing anxiety killers and pain killers have turned rap of the Migos, Playboi Carti, Lil Uzi Vert, Rich the Kid, Travis Scott type into a kind of ambient music - or even Ambien Music. It exists in a zone between faded and fey.
Texturally the floaty, wafting, twinkly IDM-ish sounds in the production make trap one of the last remaining bastions of minimalism in modern music, which otherwise tends towards maxed out digitalism. Trap has digimax's hyper-real contoured gloss, but in combination with minimalism - so you get this killer combination of spare and sumptuous. Trap tunes often consist of just a few vaporous sounds looped and these highly repetitive vocal hooks, and often there are a rather small total number of words in the entire lyric. It's a break with the whole tradition of MC lyricism, it's much more about texture and mood, and these sing-songy, rippling hooks. This is music that invites you to trance out, to listen in a semi-attentive stupor. Tracks ooze out of the car speakers to cloud the vehicle's interior - and especially if you're driving at night, it's like you're gliding along inside this futuristic glowing capsule.
Adam Harper defined the characteristics of Hi-Tech aesthetics Vs Indie aesthetics. I think some of the features of Hi-tech, such as the harsh vision of the future, being decadent, excessive and aggressive, and originally linked by Harper to artists such as James Ferraro, Laurel Halo and Oneohtrix Point Never, can be also attributed to the trap genre. On the other hand, we have the supposedly warm, benign, archaic and, I’d say, lifeless realm of Indie to which the trap is opposed. In your opinion, which are the main trap’s features and where does trap lie in the contemporary ecosystem?
The supposedly subversive or parodic elements of vaporwave or hi-tech / hi-def – to me they pale next to the reality of what is streaming out of the mainstream airwaves. Which is to say the hyper-reality of it - a lifestyle that is fantastical, psychotic... What could be more insane or morbid than the subjectivity in a Drake record or a Kanye song? The black Rap n B mainstream is further out sonically and attitudinally than anything the white Internet-Bohemia has come up with. Rap and R&B, Travis Scott, the Weeknd, Cardi B, Migos: is already the Simulacrum, is already decadence. I call it Weimar n B.
Trap spans from the original formula, such as the one of Gucci Mane, T.I, Young Jeezy, to the Ebenezer’s one, influenced by R&B and Gospel, to London’s Drill and so on… And each country has its own version. Is there a common ground, rule or standards that is cross to the different types of trap?
There are certain beat patterns that recur (yet also a surprising diversity of grooves and feels). You can connect trap back to early 2000s sounds like crunk and New Orleans bounce – the idea of the Dirty South – to labels like Cash Money.
I suppose if there are two things that define all 21st Century hip hop is that it doesn’t use samples very often and it breaks with the looped breakbeat approach of classic East Coast Hip Hop. The beats are programmed and relate to a longstanding Southern U.S Hip Hop tradition that was rooted in drum machines and 80s Electro. Trap is part of that, as was the related L.A. sound of Ratchet as pioneered by DJ Mustard. But in a larger sense it’s all trap, it’s all gangsta rap, it’s all rap. There’s an absolute continuity, a changing same to quote Amiri Baraka.
Why does trap have such an influence on kids?
Kids want something that feels now and that belongs to them, and trap is the most convincing and intoxicating contender for that role. Most other forms of youth music are static or overly shadowed with heritage and history.
The other thing is that trap is one of the few music around that drips with a disruptive and illicit jouissance. Trap – especially Migos and Young Thug, but all of it – is ecstatic. The performers seems entranced by themselves, in a swirl of ecstasy and glory. Think of the feeling in Rae Sremmurd ‘Black Beatles’ . The fact that their trope for that feeling of excess, triumph and abandon is rock stardom tells you something. This is supplying what kids got from the Rolling Stones or Led Zeppelin: a fantasy of a life without constraints.
Showing posts with label HIP HOP. Show all posts
Showing posts with label HIP HOP. Show all posts
Wednesday, May 15, 2019
Friday, May 10, 2013
THE SKINNY BOYS, interview
Melody Maker, March 28 1987
by Simon Reynolds
There’s an argument in circulation right now that claims the development of the 12-inch single was a more significant pop revolution than punk rock: the 12 inch’s wider grooves allowed for the rise of techniques like mixing and scratching, thus giving birth to hip hop, the sole vanguard of futuristic music left in the Eighties.
Well, this argument is not without polemical merit (unprivileging rock’s sacred cows, rewriting history as ammunition in contemporary struggles, etc) but what strikes me as bogus and itself rockthink is the association of a musical style with moral superiority. Certainly, hip hop/12-inch culture amounts to a revolution in the formal possibilities for music, but if hip hop proves anything, it’s there is no necessary link between musical radicalism and social radicalism, form and content.
Hip hop is an avant-garde wet dream: here is a popular music based around minimalism, dissonance, the supercession of melody and harmony in favour of great slabs and splurges of sound. But it is inadvisable to read into hip hop’s irreverence for musical rules/copyright laws/stylistic integrity, any evidence of resistance to authority.
If the formal irreverence of hip hop is a metaphor for anything, it’s not radicalism, but nihilism. Hip hop’s social consciousness is hardly progressive, rather it’s thoroughly entrenched in American capitalist ideas of self-definition through competition/acquisition/one-upmanship.
And in its more extreme manifestations, the hip hop imagination is drawn to the language of criminamlity--think of Schoolly D, Run DMC’s gangster imagery, Public Enemy (“I’ll show you my gun/My Uzi weighs a ton”). Crime isn’t a subversion of capitalism, but its caricature: an alternative means to the symbols of status used by those for whom conventional channels are blocked by inequality and prejudice.
Criminality is part of hip hop’s fantasy vocabulary because it’s a metaphor of total possibility. In this, hip hop reminds me of nothing so much as punk’s anti-social individualism/”so many ways to get what you want”/anarchist-Antichrist attitude. What’s happened is that hip hop’s psychic extremism has found a perfect expression for itself in avant-garde assault--a mindfuck of a marriage.
All this suggest that hip hop’s “radicalism” is, at best, ambiguous, destructive rather than constructive. Just like punk, in fact. What’s also daft is the implication that to celebrate hip hop necessitates a denigration of rock. This kind of thinking in oppositions is itself a punk hangover. It’s especially inappropriate considering that hip hop increasingly has far more in common with punk/heavy metal/the rock avant-garde (aggressive self-projection, the pursuit of bedlam and oblivion, NOISE) than it does with soul (the expression of desire and loss with poise and dignity, yawn).
Just take the Skinny Boys. Their debut album Weightless, released late last year, had cuts heavier and grislier than anything so far thrown up by rock Noisists like Age of Chance, Test Dept, Ciccone Youth. The Skinny Boys are an example of an astonishing co-incidence between hardcore hop hop and hardcore rock--a similarity not just of effect, but of texture too.
The Skinny Boys are mindblowing. Take a hardcore B-boy track like “Rip the Cut”. Far too slow to dance to, based around a single drone-riff that sounds like someone puking up down a deep well, this monstrous snail of idiocy crushes your consciousness like a scrap-metal compressor. The Skinny Boys seem to be striving to produce the same impact on the listener as hardcore groups like Big Black or Black Flag--a state of aphasia or speechless oblivion, not so much beyond dance as beneath it, perhaps equivalent to the hip hop expression “cold getting dumb”. The only possible response to this kind of music is frozen immobility, “chillin’ in the B-boy stance”.
The Skinny Boys quirk out. A track like “Weightless”, with its eerie, disembodied edit of a little girl’s voice, its waddling rhythm, its farty swell of bass, its human beatbox solo (Dadaesque bodymusic), is as surreal and downright hostile to meaning as anything Beefheart or Pere Ubu have produced.
The Skinny Boys kick ass. “Feed Us the Beat” could be Black Sabbath--a migraine-morose abyss of sound, powered by a drone-riff like a kick in the guts. But whereas Run DMC, LL Cool J and Beastie Boys weld metal guitar onto their sound (the Beasties pilfering the riff from Sabbath’s “Sweet Leaf” for “Rhymin’ and Stealin’”) the Skinny Boys do it all with scratch (and various studio techniques they are understandably reluctant to divulge).
Again, the “pleasure” of this music seems to be concussive, bashing your brains out, inducing a state of wigged-out catatonia. It suggests an appealing fantasy: if hop hop continues along this course of development, can it be long before we see long tongues, make-up, chainsaws and flamethrower codpieces, barbiturates, Satanism, becoming de rigeur? The Occult would be a logical destination for a subculture that already inverts values, so that “treacherous”, “ill,” “wicked, “damage” all become good things.
Meeting the Skinny Boys in the flesh brings me down from these delirious heights with a swift and ignominious bump. I came expecting to meet three surly monsters of hip hop rock. I find instead three polite, rather sweet brothers, into wholesome pursuits like bowling and basketball. Super Jay is 19 and the DJ of the group. Jock Box is 17 and their human beatbox. Shockin’ Shaun is 18 and the MC. Accompanying them are cousins Rhonda and Mark Bush, who are a bit older and who produce/write for/manage the Skinny Boys. This is a close-knit, family operation--the little girl on “Weightless” is daughter Chrystal Kiayonda Bush. A nice, thoroughly decent, thoroughly American family, from Bridgeport, Connecticut, just outside New York.
It’s unavoidable, I guess, that white rock critics invariably misrecognise black music, bending it to fit their fantasies and schemes. But talking to the Skinny Boys I sometimes wonder if they actually feel their music differently to me. To me, Skinny Boys music is mad; I place it alongside classics of teenage dementia like The Eyes’ “When the Night Falls” or The Groupies’ “Primitive”, music that makes me feel murderous. But I suspect the Skinny Boys see their music as simple entertainment, part of showbiz. Here are some of the things they tell me:
“It all pays off in the end, if you work hard”
“We want a gold album”
“We try to appeal to everyone. We have commercial cuts. We have hardcore B-boy cuts--we’ve got a “Rip the Cut Part Two” coming up. We’ve got a heavy metal track. We even got a jazz cut on this LP.”
“The Skinny Boys like good clean music, so people of all kinds can enjoy it--little kids, middle-sized kids, grown-ups.”
“We respect all entertainers. But we have favourites--LL Cool J, Run DMC, Whodini, Monkees. Beatles, Stevie Wonder, Michael Jackson, Janet… too many people.”
“Hello London!”
“People see rap as a load of violence and stuff, but what we’re saying in our music is that you’ve got to have ‘Unity’. No matter what colour you are, you’re our brother, y’know.”
Maybe I got it all wrong. Or perhaps The Skinny Boys have a perfect grasp of the form of hip hop, and just don’t need to live out the fantasy. But when “Rip the Cut” rends my flesh, when I catch lyrics like--“When I walk on the stage/I’m like the mainman/Hitler” and “I’m like Jaws/the killer shark/I rip the skin off our face”--am I wrong in thinking that something odd is going on here? Isn’t this a strange kind of fun?
Melody Maker, March 28 1987
by Simon Reynolds
There’s an argument in circulation right now that claims the development of the 12-inch single was a more significant pop revolution than punk rock: the 12 inch’s wider grooves allowed for the rise of techniques like mixing and scratching, thus giving birth to hip hop, the sole vanguard of futuristic music left in the Eighties.
Well, this argument is not without polemical merit (unprivileging rock’s sacred cows, rewriting history as ammunition in contemporary struggles, etc) but what strikes me as bogus and itself rockthink is the association of a musical style with moral superiority. Certainly, hip hop/12-inch culture amounts to a revolution in the formal possibilities for music, but if hip hop proves anything, it’s there is no necessary link between musical radicalism and social radicalism, form and content.
Hip hop is an avant-garde wet dream: here is a popular music based around minimalism, dissonance, the supercession of melody and harmony in favour of great slabs and splurges of sound. But it is inadvisable to read into hip hop’s irreverence for musical rules/copyright laws/stylistic integrity, any evidence of resistance to authority.
If the formal irreverence of hip hop is a metaphor for anything, it’s not radicalism, but nihilism. Hip hop’s social consciousness is hardly progressive, rather it’s thoroughly entrenched in American capitalist ideas of self-definition through competition/acquisition/one-upmanship.
And in its more extreme manifestations, the hip hop imagination is drawn to the language of criminamlity--think of Schoolly D, Run DMC’s gangster imagery, Public Enemy (“I’ll show you my gun/My Uzi weighs a ton”). Crime isn’t a subversion of capitalism, but its caricature: an alternative means to the symbols of status used by those for whom conventional channels are blocked by inequality and prejudice.
Criminality is part of hip hop’s fantasy vocabulary because it’s a metaphor of total possibility. In this, hip hop reminds me of nothing so much as punk’s anti-social individualism/”so many ways to get what you want”/anarchist-Antichrist attitude. What’s happened is that hip hop’s psychic extremism has found a perfect expression for itself in avant-garde assault--a mindfuck of a marriage.
All this suggest that hip hop’s “radicalism” is, at best, ambiguous, destructive rather than constructive. Just like punk, in fact. What’s also daft is the implication that to celebrate hip hop necessitates a denigration of rock. This kind of thinking in oppositions is itself a punk hangover. It’s especially inappropriate considering that hip hop increasingly has far more in common with punk/heavy metal/the rock avant-garde (aggressive self-projection, the pursuit of bedlam and oblivion, NOISE) than it does with soul (the expression of desire and loss with poise and dignity, yawn).
Just take the Skinny Boys. Their debut album Weightless, released late last year, had cuts heavier and grislier than anything so far thrown up by rock Noisists like Age of Chance, Test Dept, Ciccone Youth. The Skinny Boys are an example of an astonishing co-incidence between hardcore hop hop and hardcore rock--a similarity not just of effect, but of texture too.
The Skinny Boys are mindblowing. Take a hardcore B-boy track like “Rip the Cut”. Far too slow to dance to, based around a single drone-riff that sounds like someone puking up down a deep well, this monstrous snail of idiocy crushes your consciousness like a scrap-metal compressor. The Skinny Boys seem to be striving to produce the same impact on the listener as hardcore groups like Big Black or Black Flag--a state of aphasia or speechless oblivion, not so much beyond dance as beneath it, perhaps equivalent to the hip hop expression “cold getting dumb”. The only possible response to this kind of music is frozen immobility, “chillin’ in the B-boy stance”.
The Skinny Boys quirk out. A track like “Weightless”, with its eerie, disembodied edit of a little girl’s voice, its waddling rhythm, its farty swell of bass, its human beatbox solo (Dadaesque bodymusic), is as surreal and downright hostile to meaning as anything Beefheart or Pere Ubu have produced.
The Skinny Boys kick ass. “Feed Us the Beat” could be Black Sabbath--a migraine-morose abyss of sound, powered by a drone-riff like a kick in the guts. But whereas Run DMC, LL Cool J and Beastie Boys weld metal guitar onto their sound (the Beasties pilfering the riff from Sabbath’s “Sweet Leaf” for “Rhymin’ and Stealin’”) the Skinny Boys do it all with scratch (and various studio techniques they are understandably reluctant to divulge).
Again, the “pleasure” of this music seems to be concussive, bashing your brains out, inducing a state of wigged-out catatonia. It suggests an appealing fantasy: if hop hop continues along this course of development, can it be long before we see long tongues, make-up, chainsaws and flamethrower codpieces, barbiturates, Satanism, becoming de rigeur? The Occult would be a logical destination for a subculture that already inverts values, so that “treacherous”, “ill,” “wicked, “damage” all become good things.
Meeting the Skinny Boys in the flesh brings me down from these delirious heights with a swift and ignominious bump. I came expecting to meet three surly monsters of hip hop rock. I find instead three polite, rather sweet brothers, into wholesome pursuits like bowling and basketball. Super Jay is 19 and the DJ of the group. Jock Box is 17 and their human beatbox. Shockin’ Shaun is 18 and the MC. Accompanying them are cousins Rhonda and Mark Bush, who are a bit older and who produce/write for/manage the Skinny Boys. This is a close-knit, family operation--the little girl on “Weightless” is daughter Chrystal Kiayonda Bush. A nice, thoroughly decent, thoroughly American family, from Bridgeport, Connecticut, just outside New York.
It’s unavoidable, I guess, that white rock critics invariably misrecognise black music, bending it to fit their fantasies and schemes. But talking to the Skinny Boys I sometimes wonder if they actually feel their music differently to me. To me, Skinny Boys music is mad; I place it alongside classics of teenage dementia like The Eyes’ “When the Night Falls” or The Groupies’ “Primitive”, music that makes me feel murderous. But I suspect the Skinny Boys see their music as simple entertainment, part of showbiz. Here are some of the things they tell me:
“It all pays off in the end, if you work hard”
“We want a gold album”
“We try to appeal to everyone. We have commercial cuts. We have hardcore B-boy cuts--we’ve got a “Rip the Cut Part Two” coming up. We’ve got a heavy metal track. We even got a jazz cut on this LP.”
“The Skinny Boys like good clean music, so people of all kinds can enjoy it--little kids, middle-sized kids, grown-ups.”
“We respect all entertainers. But we have favourites--LL Cool J, Run DMC, Whodini, Monkees. Beatles, Stevie Wonder, Michael Jackson, Janet… too many people.”
“Hello London!”
“People see rap as a load of violence and stuff, but what we’re saying in our music is that you’ve got to have ‘Unity’. No matter what colour you are, you’re our brother, y’know.”
Maybe I got it all wrong. Or perhaps The Skinny Boys have a perfect grasp of the form of hip hop, and just don’t need to live out the fantasy. But when “Rip the Cut” rends my flesh, when I catch lyrics like--“When I walk on the stage/I’m like the mainman/Hitler” and “I’m like Jaws/the killer shark/I rip the skin off our face”--am I wrong in thinking that something odd is going on here? Isn’t this a strange kind of fun?
Wednesday, May 1, 2013
CHUCK D, interview
Melody Maker, October 12th 1991
by Simon Reynolds
"The first album, Yo, Bum Rush The Show was, like, if
you can't get what you deserve, kick that motherfucking door
down by any means. It Takes A Nation Of Millions To Stop Us
was about how there's millions of motherfuckers stopping us
from getting what we need to get. And, from the black
nationalist point of view, there's millions of us holding
ourselves back. Fear Of Black Planet talked about the
paranoia of what race is - white people's problems with
themselves, their misconceptions about race.
"The new album, Apocalypse '91 - The Enemy Strikes
Black is about how we, the black race, have double agents in
our ranks who are contributing to the genocide. In order for
us to get our shit in order, we've gotta get those
motherfuckers. They'll just be outright destroyed, either by
the positive hardcore, or by themselves."
Chuck D looks me over, through hooded eyes, then continues. "From Day One,
I've said that there's no place for people who sell drugs in
the Public Enemy programme. Selling drugs to a seven year
old kid, that's just as lethal as coming by with an axe and
chopping his head off. You wouldn't allow him to do that, so
you shouldn't allow him to sell drugs."
Do you really see pushers as agents of white supremacy?
"Of course. They're victims too, but they're conscious.
They know what they're doing. And when they're doing the
wrong thing, they've got to suffer severe penalties. No more
time for the psychoanalytical approach. We can't feel sorry,
we can't even get emotional. It's damn near prophesised that
the motherfuckers will be slain outright, by the doers of
good over the doers of evil. What's going to happen is the
same thing that developed in South Africa, where the only way
to develop unity and organisation is to eliminate the agents.
In South Africa, they put 'rubber neckties' on them. Here in
America, you're soon gonna see brothers who want to get paid
saying to themselves: 'why bother to sell drugs, why don't I
just stick up and kill drug dealers?' You already got groups
coming up who say 'we love to rob the dope man'. We're gonna
see an apocalyptic situation with the rise of black
vigilanteeism."
^^^^^^^^^^^^^^^^
It's said that African-American problems have a lot to
do with damaged family structures, with absent or derelict
fathers. I reckon Chuck D wants to be the 'Good Father',
hard but fair, meting out just punishment and putting his
people back on the straight and narrow. That's why he's so
tired this evening, worn-out by his duties. He's been awake
for 24 hours out of the last 28 hours, dealing with the
manifold aspects of Public Enemy, and he has to jet off early
the next morning to give a talk in the Mid-West.
The big conflict in rap right now is between aspiring to
be a "good father" (prophet, teacher, leader) or a "bad boy"
(hoodlum, gangsta). For some, rap's gotten too earnest,
righteous and didactic (you've even got groups appearing with
blackboards and lecterns in their videos). These people wish
rap would go back to the days when it was irresponsible, when
the slogan was "let's get stupid" not "holy intellect". But
others think its time rap grew up, shed its delinquent image.
and ceased reinforcing negative stereotypes of black male
youth. For these people, the inchoate rage of gangsta rappers
and ghetto youth needs to be channelled away from petty crime
and macho tantrums, into an orderly revolutionary programme.
"The new album's lesson is 'no more fun and games',"
says Chuck D. "There's no room for kids here. The black
situation needs less adolescents aged over eighteen. Fun and
games have got to be tucked to the side; responsibility and
business have got to take precedence. The album deals with
the whole question of what 'hardcore' means. The positive
hardcore is much harder than the negative hardcore. Negative
hardcore" - Chuck means gangsta rap like NWA - "is the easy
way out. Going round shooting brothers, beating them down -
that don't make you hard. Gangsta rap is street, but
political rap is a level above that, because once you
understand the streets then you're political. Gangsta rap has
lots of good stories, but it doesn't understand the structure
behind those stories. If you don't understand the situation,
you're gonna end up victimised by it."
If rap is suffering from a malaise right now, it's
because it's gotten so successful, it's fragmented; its
momentum has dispersed as people disagree about "the way
forward".
"People are saying rap's getting stale. Rap's not getting
stale; there are problems, but you've got to have a mechanic
that knows the motor rather than someone from outside. One
problem is that a lot of people are not controlling what they
create. Rap is selling more than it's ever sold, but the
industry has got this throw-shit-against-the-wall-and-see-
what-sticks mentality. Too many groups are novices in all
other situations apart from making the music. And they are
getting exploited. You can sell a whole load of records and
the record companies will tell you all the money went on
promotion. And that's where the game comes into play, and
whether you know what the game is and how to play it."
You sound personally bitter about your experiences with
the music industry.
"I'm not bitter, I understand it, where a lot of groups
don't understand it. You always get into a fight with
structures. A lot of people don't know the history of black
music, and how the jazz greats and the blues greats were
ripped off. At CBS alone, Aretha Franklin was exploited,
Johny Mathis was exploited, Sly Stone, Earth Wind And Fire
.... Everybody gets screwed over, I get screwed over - but I
know how to fight."
The last time I interviewed Public Enemy, in late 1987,
I claimed that their aggression, noise, militancy, brutalism,
made them far closer to ROCK than contemporary black music.
It was a contentious argument at the time, but since then the
"Bring The Noise" remake with Anthrax has validated it. Then
there's the fact that Chuck D doesn't like disco and doesn't
like R&B ballads, but loves heavy metal. "Metal has attitude
and it has speed, and that's two things that I like." More
than that, he admires metal groups for having their shit
under control.
"I've been to a few metal shows, and they were a
learning experience for me, in that I learned what I was
being shorted on when it comes to live rap shows. Sound
technicians and lighting technicians know how to enhance
metal groups to the max, but they don't know how to get a
good sound for rap. Seeing metal shows, I realised that rap
groups are missing out on a lot. One thing I know about
metal is that the attitude is there, and even though I
personally give out a lot to my audience, I know that other
rap groups can learn from metal when it comes to kicking out
to their audience. Metal records give a lot more in terms of
sleeve information and imagery. That's why metal groups stay
tight with their audiences for so long. A metal group's
career is like this" - his hand draws an undulating but
steadily rising graph curve in the air - "while a rap career
is like this" - he gestures a steep graph line that peaks
quickly then plummets. "In rap, groups are treated like
they're disposable, and so they become disposable. Heavy
metal groups are involved in how their their music is
presented, packaged, marketed. They have control of the
merchandising and their logos, whereas the vast majority of
rap groups have no control at all."
A shame metal groups don't do something more imaginative
with their total control, really. Still Chuck D genuinely
seems to believe rap and metal have a lot of common: Public
Enemy's upcoming tour with Anthrax is an attempt to tap into
the white headbanger market. One thing that Public Enemy's
kind of rap shares with Anthrax and Metallica's kind of metal
is an apocalyptic vibe. In righteous rap, as in doomsday
thrash, the lyrics speak of chaos and imminent devastation,
while the music embodies survivalist discipline in the face
of that threat. After the bewilderment and doubt of Fear Of
A Black Planet, Apocalypse '91 is a return to resilience,
spiritual stamina, girded loins. Musically, the new album's
not as varied as Fear; it's straight-slamming, rock solid
Public Enemy, the only real musical departure being "By The
Time I Get To Arizona", which pivots on a boogie bassline so
bad-ass it's stinks up your room.
Chuck D runs through some of the more notable issues
addressed on the album.
"The opening track, "Lost At Birth" is about how we as a
people were lost at birth, but now we
have to find ourselves. We do have a common bond. Excuses
are played the fuck out. In a time of war, equip yourself.
Equip yourself with what it takes to survive in the modern
world. The next track "Rebirth" deals with that problem:
how to reinstate your situation, get back the pride that we
had in the motherland.
"Night Train" talks about how, in the
black structure, we all look alike, but some people aren't
black inside like they claim to be. Everybody's riding the
same train, but for the shit to roll right, those people got
to be thrown off the train. They could be sitting right next
to you but you just can't trust 'em; they could be a pimp or
a murderer or a drug pusher. You've got to judge people by
their actions, not just by their black skin. You got devils
that come in all colours, all shapes and sizes. You got
grafta devils - 'grafta' meaning white, because whites are an
an offshoot or graft from the original black race. And you
got devils that look just like you. How you gonna treat
those people? You got to take them outa here." He makes a
sound like a pistol shot.
"'Can't Truss It' is about how the corporate world of
today is just a different kind of slavery. We don't control
what we create. And 'cos of the media, we don't control the
way we think or run our lives. We've got to limit working for
a situation that's other than ours. We have no ownership of
anything. If you don't own businesses, then you don't have
jobs. White people have jobs because they have businesses.
They have institutions that teach them how to live in
America. Black people don't have instititions that teach them
how to deal with shit. The number one institution that
teaches you how to deal is the family, but slavery fucked
that up. So the song is about the ongoing cost of the
holocaust. There was a Jewish holocaust, but there's a black
holocaust that people still choose to ignore."
"'By The Time I Get to Arizona' is about how there's two
states left in America that don't enforce the Martin Luther
King holiday: Arizona and New Hampshire. 'Move!' is about how
there's work to do. If you're over eighteen and you're acting
like a kid, get out of the way. The men are taking over.
Positive hardcore's gonna get the job done.
"'One Million Bottle Bags' is about the malt liquor
problem in Black America. Malt liquor has twice as much
alcohol content and twice as many residues, that's to say,
waste products from regular beer. It's fucked up beer, with
more alcohol. Instead of making people laidback, it makes
them hostile. And it leads to a lot of black on black
violence in America. They have massive campaigns for this
shit that are targeted at the black community. Malt liquors
are made by the major brewers in this country. When they put
their regular beers through the filters, all the excess
bullshit they push to the black community. And it's been
killing motherfuckers for the longest period.
"Lately one particular brand of malt liquor has been
advertised using rappers. And in one commercial [starring Ice
Cube] they sampled my voice. And a lot of people rang me and
asked was I down with it. They thought I'd endorsed it. So
I'm suing that company. I wrote "I Million Bottlebags" five
months prior to any of this legal shit. But when I found out
about the commercial, it was a slap in the face."
In Boyz In The Hood, a brilliant new film about life
in black Los Angeles (which incidentally features Ice Cube as
a malt liquor drinking youth) there's a Good Father character
who argues that it's no coincidence that there's a liquor
store and a gunshop in every black neighbourhood. He claims
it's part of conspiracy whose goal is the genocide of black
America. Do you agree?
"Of course. A liquor store, a gunshop and a drug dealer
on every corner. You go to a place like Louisville and
there's a liquor store every five blocks. And the type of
liquor they sell is stuff that's primarily targeted for black
consumption. Higher alcohol content, less healthy
ingredients, more bullshit. A quicker high, but more
devastation in the long run. I had two uncles in the past
year who died of liver disease. Personally, I 've never seen
the purpose of smoking or drinking. With other people, it's
their prerogative to do what they want. But on this issue,
there's two points. A lot of black on black violence is
caused by this liquor, it's distorted a lot of motherfuckers
mentality - they get into arguments, and if they've got a
gun, then somebody gets shot. The other factor is, I tell the
black community, if you're gonna drink anything, at least
drink what white folks drink.
"'Shut 'Em Down' is about major corporations like Nike
taking profits from the black community, but not giving
anything back, never opening businesses in black areas. And
it's saying that the best way to boycoot a business is to
start your own. 'A Letter To The New York Post' is about
how, whenever the Post covers a story concerning black
people, it's very one sided. They like to make out it's them
niggas fucking up again. They're like The Sun - onesided,
sensationalistic, trying to get readers at any cost. They'll
thrive on a racist situation. We've been misrepresented in
the New York Post a few times.
"'Get The Fuck Outta Dodge' is about apartheid in
America, in the form of noise pollution laws which are
designed so that you can't drive your car through a white
neighbourhood with your system playing loud. And I'm saying
when the shit gets that crazy, you've just got to get the
fuck out of town. I got stopped a while back for playing my
system too loud, cos I was a black guy riding through a white
neighbourhood in a jeep.
"Fear Of Black Planet dabbled in all kind of creative
avenues, the music was very broad. Sometimes I made
statements, sometimes I just presented a range of opinions
for the listener to pick and choose. A lot of the lyrics I
put questions marks at the end of them, to tell the listener,
'you figure it out, I don't know the answer'. This album I'm
hammering home specific points, saying you got to take care
of your own shit. Musically, it's very focussed too.
"With Fear Of A Black Planet, my bewilderment was the
question of who set race up. You have a limited amount of
time in your life, and yet the world is trillions of years
old, there's so much history. How much can any one person
master?"
That's the reason conspiracy theories are so appealing;
they simplify the confusion of history, give it a structure
you can grasp. It's tempting to imagine a plot (in both the
'narrative' and 'conspiracy' senses of the word) simply in
order to made the data overload manageable .
"You have data and you have counter-data. The data that
there is comes because it was written by people with a
certain perspective. I try to deal with things that are fact,
like slavery. One reason the Jewish people's story is so
strong is that it's recent and it's documented. In "Can't
Truss It" I talk about how it's hard to believe that for two
hundred years ships sailed the ocean with a cargo of slaves.
That's a holocaust. Jews are screaming over the 1932-1945
period - that's the headline for their story of persecution
which stretches back to the Middle Ages. The black holocaust
goes back centuries too, but we don't have that headline. We
don't document and we don't shout about it like we should."
Melody Maker, October 12th 1991
by Simon Reynolds
"The first album, Yo, Bum Rush The Show was, like, if
you can't get what you deserve, kick that motherfucking door
down by any means. It Takes A Nation Of Millions To Stop Us
was about how there's millions of motherfuckers stopping us
from getting what we need to get. And, from the black
nationalist point of view, there's millions of us holding
ourselves back. Fear Of Black Planet talked about the
paranoia of what race is - white people's problems with
themselves, their misconceptions about race.
"The new album, Apocalypse '91 - The Enemy Strikes
Black is about how we, the black race, have double agents in
our ranks who are contributing to the genocide. In order for
us to get our shit in order, we've gotta get those
motherfuckers. They'll just be outright destroyed, either by
the positive hardcore, or by themselves."
Chuck D looks me over, through hooded eyes, then continues. "From Day One,
I've said that there's no place for people who sell drugs in
the Public Enemy programme. Selling drugs to a seven year
old kid, that's just as lethal as coming by with an axe and
chopping his head off. You wouldn't allow him to do that, so
you shouldn't allow him to sell drugs."
Do you really see pushers as agents of white supremacy?
"Of course. They're victims too, but they're conscious.
They know what they're doing. And when they're doing the
wrong thing, they've got to suffer severe penalties. No more
time for the psychoanalytical approach. We can't feel sorry,
we can't even get emotional. It's damn near prophesised that
the motherfuckers will be slain outright, by the doers of
good over the doers of evil. What's going to happen is the
same thing that developed in South Africa, where the only way
to develop unity and organisation is to eliminate the agents.
In South Africa, they put 'rubber neckties' on them. Here in
America, you're soon gonna see brothers who want to get paid
saying to themselves: 'why bother to sell drugs, why don't I
just stick up and kill drug dealers?' You already got groups
coming up who say 'we love to rob the dope man'. We're gonna
see an apocalyptic situation with the rise of black
vigilanteeism."
^^^^^^^^^^^^^^^^
It's said that African-American problems have a lot to
do with damaged family structures, with absent or derelict
fathers. I reckon Chuck D wants to be the 'Good Father',
hard but fair, meting out just punishment and putting his
people back on the straight and narrow. That's why he's so
tired this evening, worn-out by his duties. He's been awake
for 24 hours out of the last 28 hours, dealing with the
manifold aspects of Public Enemy, and he has to jet off early
the next morning to give a talk in the Mid-West.
The big conflict in rap right now is between aspiring to
be a "good father" (prophet, teacher, leader) or a "bad boy"
(hoodlum, gangsta). For some, rap's gotten too earnest,
righteous and didactic (you've even got groups appearing with
blackboards and lecterns in their videos). These people wish
rap would go back to the days when it was irresponsible, when
the slogan was "let's get stupid" not "holy intellect". But
others think its time rap grew up, shed its delinquent image.
and ceased reinforcing negative stereotypes of black male
youth. For these people, the inchoate rage of gangsta rappers
and ghetto youth needs to be channelled away from petty crime
and macho tantrums, into an orderly revolutionary programme.
"The new album's lesson is 'no more fun and games',"
says Chuck D. "There's no room for kids here. The black
situation needs less adolescents aged over eighteen. Fun and
games have got to be tucked to the side; responsibility and
business have got to take precedence. The album deals with
the whole question of what 'hardcore' means. The positive
hardcore is much harder than the negative hardcore. Negative
hardcore" - Chuck means gangsta rap like NWA - "is the easy
way out. Going round shooting brothers, beating them down -
that don't make you hard. Gangsta rap is street, but
political rap is a level above that, because once you
understand the streets then you're political. Gangsta rap has
lots of good stories, but it doesn't understand the structure
behind those stories. If you don't understand the situation,
you're gonna end up victimised by it."
If rap is suffering from a malaise right now, it's
because it's gotten so successful, it's fragmented; its
momentum has dispersed as people disagree about "the way
forward".
"People are saying rap's getting stale. Rap's not getting
stale; there are problems, but you've got to have a mechanic
that knows the motor rather than someone from outside. One
problem is that a lot of people are not controlling what they
create. Rap is selling more than it's ever sold, but the
industry has got this throw-shit-against-the-wall-and-see-
what-sticks mentality. Too many groups are novices in all
other situations apart from making the music. And they are
getting exploited. You can sell a whole load of records and
the record companies will tell you all the money went on
promotion. And that's where the game comes into play, and
whether you know what the game is and how to play it."
You sound personally bitter about your experiences with
the music industry.
"I'm not bitter, I understand it, where a lot of groups
don't understand it. You always get into a fight with
structures. A lot of people don't know the history of black
music, and how the jazz greats and the blues greats were
ripped off. At CBS alone, Aretha Franklin was exploited,
Johny Mathis was exploited, Sly Stone, Earth Wind And Fire
.... Everybody gets screwed over, I get screwed over - but I
know how to fight."
The last time I interviewed Public Enemy, in late 1987,
I claimed that their aggression, noise, militancy, brutalism,
made them far closer to ROCK than contemporary black music.
It was a contentious argument at the time, but since then the
"Bring The Noise" remake with Anthrax has validated it. Then
there's the fact that Chuck D doesn't like disco and doesn't
like R&B ballads, but loves heavy metal. "Metal has attitude
and it has speed, and that's two things that I like." More
than that, he admires metal groups for having their shit
under control.
"I've been to a few metal shows, and they were a
learning experience for me, in that I learned what I was
being shorted on when it comes to live rap shows. Sound
technicians and lighting technicians know how to enhance
metal groups to the max, but they don't know how to get a
good sound for rap. Seeing metal shows, I realised that rap
groups are missing out on a lot. One thing I know about
metal is that the attitude is there, and even though I
personally give out a lot to my audience, I know that other
rap groups can learn from metal when it comes to kicking out
to their audience. Metal records give a lot more in terms of
sleeve information and imagery. That's why metal groups stay
tight with their audiences for so long. A metal group's
career is like this" - his hand draws an undulating but
steadily rising graph curve in the air - "while a rap career
is like this" - he gestures a steep graph line that peaks
quickly then plummets. "In rap, groups are treated like
they're disposable, and so they become disposable. Heavy
metal groups are involved in how their their music is
presented, packaged, marketed. They have control of the
merchandising and their logos, whereas the vast majority of
rap groups have no control at all."
A shame metal groups don't do something more imaginative
with their total control, really. Still Chuck D genuinely
seems to believe rap and metal have a lot of common: Public
Enemy's upcoming tour with Anthrax is an attempt to tap into
the white headbanger market. One thing that Public Enemy's
kind of rap shares with Anthrax and Metallica's kind of metal
is an apocalyptic vibe. In righteous rap, as in doomsday
thrash, the lyrics speak of chaos and imminent devastation,
while the music embodies survivalist discipline in the face
of that threat. After the bewilderment and doubt of Fear Of
A Black Planet, Apocalypse '91 is a return to resilience,
spiritual stamina, girded loins. Musically, the new album's
not as varied as Fear; it's straight-slamming, rock solid
Public Enemy, the only real musical departure being "By The
Time I Get To Arizona", which pivots on a boogie bassline so
bad-ass it's stinks up your room.
Chuck D runs through some of the more notable issues
addressed on the album.
"The opening track, "Lost At Birth" is about how we as a
people were lost at birth, but now we
have to find ourselves. We do have a common bond. Excuses
are played the fuck out. In a time of war, equip yourself.
Equip yourself with what it takes to survive in the modern
world. The next track "Rebirth" deals with that problem:
how to reinstate your situation, get back the pride that we
had in the motherland.
"Night Train" talks about how, in the
black structure, we all look alike, but some people aren't
black inside like they claim to be. Everybody's riding the
same train, but for the shit to roll right, those people got
to be thrown off the train. They could be sitting right next
to you but you just can't trust 'em; they could be a pimp or
a murderer or a drug pusher. You've got to judge people by
their actions, not just by their black skin. You got devils
that come in all colours, all shapes and sizes. You got
grafta devils - 'grafta' meaning white, because whites are an
an offshoot or graft from the original black race. And you
got devils that look just like you. How you gonna treat
those people? You got to take them outa here." He makes a
sound like a pistol shot.
"'Can't Truss It' is about how the corporate world of
today is just a different kind of slavery. We don't control
what we create. And 'cos of the media, we don't control the
way we think or run our lives. We've got to limit working for
a situation that's other than ours. We have no ownership of
anything. If you don't own businesses, then you don't have
jobs. White people have jobs because they have businesses.
They have institutions that teach them how to live in
America. Black people don't have instititions that teach them
how to deal with shit. The number one institution that
teaches you how to deal is the family, but slavery fucked
that up. So the song is about the ongoing cost of the
holocaust. There was a Jewish holocaust, but there's a black
holocaust that people still choose to ignore."
"'By The Time I Get to Arizona' is about how there's two
states left in America that don't enforce the Martin Luther
King holiday: Arizona and New Hampshire. 'Move!' is about how
there's work to do. If you're over eighteen and you're acting
like a kid, get out of the way. The men are taking over.
Positive hardcore's gonna get the job done.
"'One Million Bottle Bags' is about the malt liquor
problem in Black America. Malt liquor has twice as much
alcohol content and twice as many residues, that's to say,
waste products from regular beer. It's fucked up beer, with
more alcohol. Instead of making people laidback, it makes
them hostile. And it leads to a lot of black on black
violence in America. They have massive campaigns for this
shit that are targeted at the black community. Malt liquors
are made by the major brewers in this country. When they put
their regular beers through the filters, all the excess
bullshit they push to the black community. And it's been
killing motherfuckers for the longest period.
"Lately one particular brand of malt liquor has been
advertised using rappers. And in one commercial [starring Ice
Cube] they sampled my voice. And a lot of people rang me and
asked was I down with it. They thought I'd endorsed it. So
I'm suing that company. I wrote "I Million Bottlebags" five
months prior to any of this legal shit. But when I found out
about the commercial, it was a slap in the face."
In Boyz In The Hood, a brilliant new film about life
in black Los Angeles (which incidentally features Ice Cube as
a malt liquor drinking youth) there's a Good Father character
who argues that it's no coincidence that there's a liquor
store and a gunshop in every black neighbourhood. He claims
it's part of conspiracy whose goal is the genocide of black
America. Do you agree?
"Of course. A liquor store, a gunshop and a drug dealer
on every corner. You go to a place like Louisville and
there's a liquor store every five blocks. And the type of
liquor they sell is stuff that's primarily targeted for black
consumption. Higher alcohol content, less healthy
ingredients, more bullshit. A quicker high, but more
devastation in the long run. I had two uncles in the past
year who died of liver disease. Personally, I 've never seen
the purpose of smoking or drinking. With other people, it's
their prerogative to do what they want. But on this issue,
there's two points. A lot of black on black violence is
caused by this liquor, it's distorted a lot of motherfuckers
mentality - they get into arguments, and if they've got a
gun, then somebody gets shot. The other factor is, I tell the
black community, if you're gonna drink anything, at least
drink what white folks drink.
"'Shut 'Em Down' is about major corporations like Nike
taking profits from the black community, but not giving
anything back, never opening businesses in black areas. And
it's saying that the best way to boycoot a business is to
start your own. 'A Letter To The New York Post' is about
how, whenever the Post covers a story concerning black
people, it's very one sided. They like to make out it's them
niggas fucking up again. They're like The Sun - onesided,
sensationalistic, trying to get readers at any cost. They'll
thrive on a racist situation. We've been misrepresented in
the New York Post a few times.
"'Get The Fuck Outta Dodge' is about apartheid in
America, in the form of noise pollution laws which are
designed so that you can't drive your car through a white
neighbourhood with your system playing loud. And I'm saying
when the shit gets that crazy, you've just got to get the
fuck out of town. I got stopped a while back for playing my
system too loud, cos I was a black guy riding through a white
neighbourhood in a jeep.
"Fear Of Black Planet dabbled in all kind of creative
avenues, the music was very broad. Sometimes I made
statements, sometimes I just presented a range of opinions
for the listener to pick and choose. A lot of the lyrics I
put questions marks at the end of them, to tell the listener,
'you figure it out, I don't know the answer'. This album I'm
hammering home specific points, saying you got to take care
of your own shit. Musically, it's very focussed too.
"With Fear Of A Black Planet, my bewilderment was the
question of who set race up. You have a limited amount of
time in your life, and yet the world is trillions of years
old, there's so much history. How much can any one person
master?"
That's the reason conspiracy theories are so appealing;
they simplify the confusion of history, give it a structure
you can grasp. It's tempting to imagine a plot (in both the
'narrative' and 'conspiracy' senses of the word) simply in
order to made the data overload manageable .
"You have data and you have counter-data. The data that
there is comes because it was written by people with a
certain perspective. I try to deal with things that are fact,
like slavery. One reason the Jewish people's story is so
strong is that it's recent and it's documented. In "Can't
Truss It" I talk about how it's hard to believe that for two
hundred years ships sailed the ocean with a cargo of slaves.
That's a holocaust. Jews are screaming over the 1932-1945
period - that's the headline for their story of persecution
which stretches back to the Middle Ages. The black holocaust
goes back centuries too, but we don't have that headline. We
don't document and we don't shout about it like we should."
Tuesday, April 30, 2013
LETTER FROM NYC: BUM RAP, column
Melody Maker, January 30th 1993
By Simon Reynolds
Alternative rockers from the Chili Peppers to Sonic
Youth rallied eagerly to MTV's "Rock The Vote" crusade:
underneath the urgency with which they exhorted kids to
register, you could clearly read the message "VOTE CLINTON".
But rappers were conspicuous by their abstention. Ice T
couldn't be bothered to express a preference between the
candidates, while post-election, an underwhelmed Ice Cube
declared that now he was looking forward to getting "Clinton
out of the White House."
You could hardly blame the hip hop community for feeling
uninvolved. Clinton went out of his way to placate white
fears, with his strategic masterstroke of dissing Sister
Souljah, his cold shouldering of black leaders like Jesse
Jackson, and his often-aired plan to put 100,000 more cops on
the streets. Of course, you could hardly blame Clinton for
doing what he had to do to lure the Reagan Democrats (the
white, worried middle class) back into the fold. This was
politics as usual, and a lot of Black Americans gritted their
teeth and accepted it.
What was truly unnerving and despicable was the deafening
silence maintained by all the candidates concerning the LA
riots. In the Middle Ages, popular revolt functioned as a
form of petition. Rioters knew that the uprising would be
quelled, but they also knew the King would pay attention and
make an effort to alleviate their woes. But the LA riots
failed to elicit such a response from the political classes,
bar some woffle about creating 'enterprise zones' to
encourage business to move into the destitute inner cities.
So what do you do if you're black, from the ghetto, and
the most virulent and visible explosion of your pain and fury
has been swept under the carpet? The rap equivalent of
rioting is songs like Ice T's "Cop Killer" and Paris' "Bush
Killa": unconstructive, if perfectly justifiable, expressions
of rage, symbolic and ultimately sterile. These songs remind
me of Morrissey's petulant fantasy "Margaret On The
Guillotine", written at Thatcherism's zenith, when it seemed
the "good folk" were outnumbered by the loadsamoney majority.
The problem with the "killa" songs is that rage is vented
in the instantly gratifying fantasy of revenge, rather than
channelled into politics (which takes a lot longer to get
results).
In the pilot issue of Vibe, a new rap culture
mag, Greg Tate agonises over whether hardcore rap is just a
"momentary containment of [black anger] or worse, an
entertaining displacement?" For Tate, rap's problem is that
it's "agenda-less. It reacts better than it proposes."
Despite hip hop's astonishing cultural victory (its
permeation of US society from advertising to fashion), it's
yet to prove itself as "a harbinger of the black revolution".
In truth, hip hop is going through a bit of a
slack, directionless phase, and its problems are aesthetic as
much as political. Public Enemy's music has gotten mighty
tired: maybe Chuck D's recent pilgrimage to Africa will
rejuvenate, although the black Clash might end up recording a
Sandinista style turkey. The only sonic innovators around
are Cypress Hill, with their Hispanic-flavored, 'blunted'
vibe (a blunt is a special kind of joint), and Arrested
Development, who were last year's De La Soul, i.e.
bourgeois-turned-bohemian art-rap. And the only really
magnetic characters are Treach from Naughty by Nature and Ice
Cube, whose charisma and intelligence sustains their solid
but unimaginative music. The rest of rap is awful samey,
from butt-fixated crossovers like Mixalot's "Baby's Got Back"
and WrecksN'Effect's "Rump Shaker", to the underground's
unremarkable variations on the same old gangsta/B-boy themes.
Apart from the braggart bitch-dissing, hardcore rap's
main message is it's own refusal to cross over. This
fretting over "authenticity", which is partly an anxiety to
keep whites (as consumers and performers) out, has had a
inhibiting effect on the music. The retreat to old school
purism means every record revolves around the same formula: a
mid-pace funky beat, "phat" bassline, and looped samples
(usually jazzy horn-squawks or Hammond ripples). The
"authenticity" school of thought is articulated by the rap
magazine The Source (its name connotes roots, heritage). If
only the highbrow detachment of Vibe* could be combined with
the fanzine-like street-level patriotism of The Source, then
hip hop would have a magazine that could set challenges for
the music rather than follow in its wake. Rap sorely needs
such an injection of impetus.
* no really that's what Vibe was like in those days! Greg Tate was a regular contributor and not that out of step with/further out than the rest of the contents.
Melody Maker, January 30th 1993
By Simon Reynolds
Alternative rockers from the Chili Peppers to Sonic
Youth rallied eagerly to MTV's "Rock The Vote" crusade:
underneath the urgency with which they exhorted kids to
register, you could clearly read the message "VOTE CLINTON".
But rappers were conspicuous by their abstention. Ice T
couldn't be bothered to express a preference between the
candidates, while post-election, an underwhelmed Ice Cube
declared that now he was looking forward to getting "Clinton
out of the White House."
You could hardly blame the hip hop community for feeling
uninvolved. Clinton went out of his way to placate white
fears, with his strategic masterstroke of dissing Sister
Souljah, his cold shouldering of black leaders like Jesse
Jackson, and his often-aired plan to put 100,000 more cops on
the streets. Of course, you could hardly blame Clinton for
doing what he had to do to lure the Reagan Democrats (the
white, worried middle class) back into the fold. This was
politics as usual, and a lot of Black Americans gritted their
teeth and accepted it.
What was truly unnerving and despicable was the deafening
silence maintained by all the candidates concerning the LA
riots. In the Middle Ages, popular revolt functioned as a
form of petition. Rioters knew that the uprising would be
quelled, but they also knew the King would pay attention and
make an effort to alleviate their woes. But the LA riots
failed to elicit such a response from the political classes,
bar some woffle about creating 'enterprise zones' to
encourage business to move into the destitute inner cities.
So what do you do if you're black, from the ghetto, and
the most virulent and visible explosion of your pain and fury
has been swept under the carpet? The rap equivalent of
rioting is songs like Ice T's "Cop Killer" and Paris' "Bush
Killa": unconstructive, if perfectly justifiable, expressions
of rage, symbolic and ultimately sterile. These songs remind
me of Morrissey's petulant fantasy "Margaret On The
Guillotine", written at Thatcherism's zenith, when it seemed
the "good folk" were outnumbered by the loadsamoney majority.
The problem with the "killa" songs is that rage is vented
in the instantly gratifying fantasy of revenge, rather than
channelled into politics (which takes a lot longer to get
results).
In the pilot issue of Vibe, a new rap culture
mag, Greg Tate agonises over whether hardcore rap is just a
"momentary containment of [black anger] or worse, an
entertaining displacement?" For Tate, rap's problem is that
it's "agenda-less. It reacts better than it proposes."
Despite hip hop's astonishing cultural victory (its
permeation of US society from advertising to fashion), it's
yet to prove itself as "a harbinger of the black revolution".
In truth, hip hop is going through a bit of a
slack, directionless phase, and its problems are aesthetic as
much as political. Public Enemy's music has gotten mighty
tired: maybe Chuck D's recent pilgrimage to Africa will
rejuvenate, although the black Clash might end up recording a
Sandinista style turkey. The only sonic innovators around
are Cypress Hill, with their Hispanic-flavored, 'blunted'
vibe (a blunt is a special kind of joint), and Arrested
Development, who were last year's De La Soul, i.e.
bourgeois-turned-bohemian art-rap. And the only really
magnetic characters are Treach from Naughty by Nature and Ice
Cube, whose charisma and intelligence sustains their solid
but unimaginative music. The rest of rap is awful samey,
from butt-fixated crossovers like Mixalot's "Baby's Got Back"
and WrecksN'Effect's "Rump Shaker", to the underground's
unremarkable variations on the same old gangsta/B-boy themes.
Apart from the braggart bitch-dissing, hardcore rap's
main message is it's own refusal to cross over. This
fretting over "authenticity", which is partly an anxiety to
keep whites (as consumers and performers) out, has had a
inhibiting effect on the music. The retreat to old school
purism means every record revolves around the same formula: a
mid-pace funky beat, "phat" bassline, and looped samples
(usually jazzy horn-squawks or Hammond ripples). The
"authenticity" school of thought is articulated by the rap
magazine The Source (its name connotes roots, heritage). If
only the highbrow detachment of Vibe* could be combined with
the fanzine-like street-level patriotism of The Source, then
hip hop would have a magazine that could set challenges for
the music rather than follow in its wake. Rap sorely needs
such an injection of impetus.
* no really that's what Vibe was like in those days! Greg Tate was a regular contributor and not that out of step with/further out than the rest of the contents.
Saturday, April 27, 2013
HIP HIP HOP BOOK REVIEWS
Melody Maker, early 1994
by Simon Reynolds
A decade ago, and a decade after the event, punk was the hot topic in pop academia. Today, hip hop is Number One in the cultural studies chart, although there are signs that rave will soon overtake it. Tricia Rose's Black Noise: Rap Music and Black Culture in Contemporary America (Wesleyan University Press) is by far the best treatise on hip hop yet. Being of a left-wing, black nationalist bent, Rose is keen to validate rap culture as a proto-revolutionary force, but happily, she's not blinkered by her beliefs. Instead she has a nicely paradoxical sense of rap's contradictions. In her analysis, hip hop simulataneously celebrates black community yet reflects the internicine warfare that sets brother against brother; it's fiercely capitalistic (rappers' obsession with getting 'paid in full') yet contains a critique of capitalism's dehumanising effects. Musically, rap pays homage to black music tradition (R&B, soul, jazz, P-funk) yet wreaks iconoclastic damage to that tradition (via sampling).Capturing rap's contradictions, Rose deftly defends hip hop against the attacks of both the white Right and the black bourgeois establishment (who see gangsta rap as a disgrace to the race, with its promotion of 'negative stereotypes' of the young black male).
There's some fascinating historical/urban geographical stuff about rap's origins in the South Bronx. Rose sees it as a cultural response to the economic policies that literally ghettoised the area. Rap's resistance is embodied in the three formal characteristics--flow, layering and rupture-- that Rose identifies running through hip hop culture from graffiti and breakdancing to scratching/sampling and rapping. Hip hop simulates the urban warzone, yet simultaneously incarnates a survivalist response to its constant threats. Hip hop is full of ruptures--scratches, ambushes of samples, breaks--but incorporates them into the flow.
My only problem with Rose's approach is that she's so keen to validate hip hop that she glosses the extent to which a big part of its appeal is that it's nasty. A lot of rap is just black heavy metal, powertrippin' fantasies for testosterone-crazed adolescents. Snoop Doggy Dogg is Sid Vicious (always a more important part of the Pistols' and punk's appeal than cult-studs academics like to believe); both appealed because they're evil muthafuckers.
Brian Cross' excellent It's Not About A Salary: Rap, Race and Resistance in Los Angeles (Verso) offers a corrective to Rose's East Coast-centric history of rap. As well as interviewing a host of names obscure and obvious, Cross provides an urban geography of LA rap, and traces its history back through blacksploitation movies, the Watts Prophets (LA's Last Poets), to street-poetry forms like toastin', boastin', signifyin' and the dozens. Some of the flava of this oral culture can be gleaned from Juba To Jive: A Dictionary of African-American Slang, edited Clarence Major (Penguin). From the 1880's verb 'knock a joe' (a convict's term for mutilating oneself to avoid chain-gang labour), through 1940's slang like 'crumbcrusher' (a baby) and 'swobble' (eat food in a hurry), through to post-rap words like 'body bag' (condom), this is a treasury of linguistic flair. My only criticism: the book should have extended its coverage to Afro-Caribbean patois.
Finally, Microphone Fiends: Youth Music & Youth Culture, ed. Andrew Ross and Tricia Rose (Routledge). Despite its Erik B & Rakim title, this isn't a hip hop book, but an essential anthology of up-to-the-minute essays by all the big names in cult.studs.. The best are Susan McLary's brilliant piece on the history of moral panics about music, from Christian thinkers like John of Salisbury and Calvin (who feared that church music was getting too sensual and 'feminine'), through Adorno (who described jazz as 'eunuch-like') to the hysteria about rock'n'roll's jungle rhythms. And Lawrence Grossberg's treatise on the recurrent rhetoric of 'rock's death', in which he concludes that something has changed. Rock is no longer the centre of youth culture. Apparently kids spend twice as much time listening to music as they did in the '70s but it's way down the list of things that matter to them; music is something they use, rather than invest in. As Grossberg puts it: "rather than dancing to the music you like, you like the music you can dance to".
Melody Maker, early 1994
by Simon Reynolds
A decade ago, and a decade after the event, punk was the hot topic in pop academia. Today, hip hop is Number One in the cultural studies chart, although there are signs that rave will soon overtake it. Tricia Rose's Black Noise: Rap Music and Black Culture in Contemporary America (Wesleyan University Press) is by far the best treatise on hip hop yet. Being of a left-wing, black nationalist bent, Rose is keen to validate rap culture as a proto-revolutionary force, but happily, she's not blinkered by her beliefs. Instead she has a nicely paradoxical sense of rap's contradictions. In her analysis, hip hop simulataneously celebrates black community yet reflects the internicine warfare that sets brother against brother; it's fiercely capitalistic (rappers' obsession with getting 'paid in full') yet contains a critique of capitalism's dehumanising effects. Musically, rap pays homage to black music tradition (R&B, soul, jazz, P-funk) yet wreaks iconoclastic damage to that tradition (via sampling).Capturing rap's contradictions, Rose deftly defends hip hop against the attacks of both the white Right and the black bourgeois establishment (who see gangsta rap as a disgrace to the race, with its promotion of 'negative stereotypes' of the young black male).
There's some fascinating historical/urban geographical stuff about rap's origins in the South Bronx. Rose sees it as a cultural response to the economic policies that literally ghettoised the area. Rap's resistance is embodied in the three formal characteristics--flow, layering and rupture-- that Rose identifies running through hip hop culture from graffiti and breakdancing to scratching/sampling and rapping. Hip hop simulates the urban warzone, yet simultaneously incarnates a survivalist response to its constant threats. Hip hop is full of ruptures--scratches, ambushes of samples, breaks--but incorporates them into the flow.
My only problem with Rose's approach is that she's so keen to validate hip hop that she glosses the extent to which a big part of its appeal is that it's nasty. A lot of rap is just black heavy metal, powertrippin' fantasies for testosterone-crazed adolescents. Snoop Doggy Dogg is Sid Vicious (always a more important part of the Pistols' and punk's appeal than cult-studs academics like to believe); both appealed because they're evil muthafuckers.
Brian Cross' excellent It's Not About A Salary: Rap, Race and Resistance in Los Angeles (Verso) offers a corrective to Rose's East Coast-centric history of rap. As well as interviewing a host of names obscure and obvious, Cross provides an urban geography of LA rap, and traces its history back through blacksploitation movies, the Watts Prophets (LA's Last Poets), to street-poetry forms like toastin', boastin', signifyin' and the dozens. Some of the flava of this oral culture can be gleaned from Juba To Jive: A Dictionary of African-American Slang, edited Clarence Major (Penguin). From the 1880's verb 'knock a joe' (a convict's term for mutilating oneself to avoid chain-gang labour), through 1940's slang like 'crumbcrusher' (a baby) and 'swobble' (eat food in a hurry), through to post-rap words like 'body bag' (condom), this is a treasury of linguistic flair. My only criticism: the book should have extended its coverage to Afro-Caribbean patois.
Finally, Microphone Fiends: Youth Music & Youth Culture, ed. Andrew Ross and Tricia Rose (Routledge). Despite its Erik B & Rakim title, this isn't a hip hop book, but an essential anthology of up-to-the-minute essays by all the big names in cult.studs.. The best are Susan McLary's brilliant piece on the history of moral panics about music, from Christian thinkers like John of Salisbury and Calvin (who feared that church music was getting too sensual and 'feminine'), through Adorno (who described jazz as 'eunuch-like') to the hysteria about rock'n'roll's jungle rhythms. And Lawrence Grossberg's treatise on the recurrent rhetoric of 'rock's death', in which he concludes that something has changed. Rock is no longer the centre of youth culture. Apparently kids spend twice as much time listening to music as they did in the '70s but it's way down the list of things that matter to them; music is something they use, rather than invest in. As Grossberg puts it: "rather than dancing to the music you like, you like the music you can dance to".
Thursday, April 11, 2013
KANYE WEST
Late Registration (Roc-A-Fella)
Uncut, autumn 2005
by Simon Reynolds
Last year, Kanye West cut through rap’s standard-issue one-dimensional personae with some refreshing complexity. Neither “conscious” nor a bad-boy chasing bling and bitches, he was a little of both: a hungry soul (“Jesus Walks”) trapped in a body prey to venality (“All Falls Down”). Kanye can pull off the occasional highminded lyric without risking sanctimony, because he’s clearly the sort of preacher who gets caught with call-girls.
Late Registration’s core of mixed emotion clusters around four songs that deal with themes of worldly wealth versus gold-of-the-spirit. “Diamonds From Sierra Leone” starts where College Dropout finished (“Last Call”). It’s another paean to Roc-A-Fella, the label that signed West where other A&Rs scoffed at his deceptively sloppy flow. The giddy ascending chorus “forever ever ever EVER ever” pledges fealty to Jay-Z’s dynasty, which rescued him from the parlous times when “I couldn’t afford/A Ford Escort.” But when West chants “throw your diamonds in the air,” he’s not really showing off his new status symbols so much as his aesthetic riches, the genius-visionary’s “power to make a diamond with his bare hands.” The song lives up to this boast and then some. Nobody deploys vocal samples better than West, and here it’s Shirley Bassey’s “Diamonds Are Forever” that gets shook down for hidden hooks and latent meanings. The glittering production, laced with harpsichords and strings, matches the lines about “Vegas on acid/Seen through Yves St Laurent glasses”. But what about the title’s reference to “Sierra Leone”? That just got tacked on after the fact, to fit the video, an expose of child-slavery in African diamond mines, and has absolutely nowt to do with the lyrics!
It would have been cool if “Gold Digger” sampled “Goldfinger”. Instead, a Ray Charles loop powers this gritty groove, while (cute touch) Jamie Foxx kicks it off with a faux-blues whinge about a “triflin’ bitch” who sucks up his money and weed. West wryly observes “I ain’t saying she’s a gold digger/But she aint’ messin’ with no broke niggas!” “Addicted” offers a far fresher angle on exploitative heterosex. “Why everything that’s supposed to be bad/Make me feel so good?” ponders West, before launching into a rueful account of a mutually degrading affair that interwines sex and drugs. The admission “and I keep coming over” is shivered with a hiccup of pained ecstasy, hinting at the double meaning of “come”. The song’s exquisite arrangement lends poignancy to this tale of male weakness and shame: a glisten of Amnesiac guitar, filtered hi-hats, a sampled chanteuse crooning “you make me smile with my heart” (a line from “My Funny Valentine”). “Crack Music” disconcertingly equates the analgesic powers of drugs and music, with Kanye and The Game chanting the chorus--“That’s that crack music, nigga/That real black music, nigga”--over an impossibly crisp military beat. If Black Americans traffic in the best pain-killers around, the song implies, it’s because Black America has the most pain to kill.
It could be that Kanye West’s “honest confusion” anti-stance will become its own kind of shtick eventually. But judging by the mostly-brilliant Late Registration that won’t be happening for a while yet. He might even make it unscathed to the end of the quintology of conceptually-linked albums of which this album is merely instalment #2.
Late Registration (Roc-A-Fella)
Uncut, autumn 2005
by Simon Reynolds
Last year, Kanye West cut through rap’s standard-issue one-dimensional personae with some refreshing complexity. Neither “conscious” nor a bad-boy chasing bling and bitches, he was a little of both: a hungry soul (“Jesus Walks”) trapped in a body prey to venality (“All Falls Down”). Kanye can pull off the occasional highminded lyric without risking sanctimony, because he’s clearly the sort of preacher who gets caught with call-girls.
Late Registration’s core of mixed emotion clusters around four songs that deal with themes of worldly wealth versus gold-of-the-spirit. “Diamonds From Sierra Leone” starts where College Dropout finished (“Last Call”). It’s another paean to Roc-A-Fella, the label that signed West where other A&Rs scoffed at his deceptively sloppy flow. The giddy ascending chorus “forever ever ever EVER ever” pledges fealty to Jay-Z’s dynasty, which rescued him from the parlous times when “I couldn’t afford/A Ford Escort.” But when West chants “throw your diamonds in the air,” he’s not really showing off his new status symbols so much as his aesthetic riches, the genius-visionary’s “power to make a diamond with his bare hands.” The song lives up to this boast and then some. Nobody deploys vocal samples better than West, and here it’s Shirley Bassey’s “Diamonds Are Forever” that gets shook down for hidden hooks and latent meanings. The glittering production, laced with harpsichords and strings, matches the lines about “Vegas on acid/Seen through Yves St Laurent glasses”. But what about the title’s reference to “Sierra Leone”? That just got tacked on after the fact, to fit the video, an expose of child-slavery in African diamond mines, and has absolutely nowt to do with the lyrics!
It would have been cool if “Gold Digger” sampled “Goldfinger”. Instead, a Ray Charles loop powers this gritty groove, while (cute touch) Jamie Foxx kicks it off with a faux-blues whinge about a “triflin’ bitch” who sucks up his money and weed. West wryly observes “I ain’t saying she’s a gold digger/But she aint’ messin’ with no broke niggas!” “Addicted” offers a far fresher angle on exploitative heterosex. “Why everything that’s supposed to be bad/Make me feel so good?” ponders West, before launching into a rueful account of a mutually degrading affair that interwines sex and drugs. The admission “and I keep coming over” is shivered with a hiccup of pained ecstasy, hinting at the double meaning of “come”. The song’s exquisite arrangement lends poignancy to this tale of male weakness and shame: a glisten of Amnesiac guitar, filtered hi-hats, a sampled chanteuse crooning “you make me smile with my heart” (a line from “My Funny Valentine”). “Crack Music” disconcertingly equates the analgesic powers of drugs and music, with Kanye and The Game chanting the chorus--“That’s that crack music, nigga/That real black music, nigga”--over an impossibly crisp military beat. If Black Americans traffic in the best pain-killers around, the song implies, it’s because Black America has the most pain to kill.
It could be that Kanye West’s “honest confusion” anti-stance will become its own kind of shtick eventually. But judging by the mostly-brilliant Late Registration that won’t be happening for a while yet. He might even make it unscathed to the end of the quintology of conceptually-linked albums of which this album is merely instalment #2.
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