“Night is deliverance.”
– Tayeb Salih, Season of Migration to the North
She took her to Toledo to seduce her.
Toledo, Spain, that is, not Ohio, and she being Aisha and the other she being Lena, my older sister, the eldest of us four Kahanes.
Let’s try that again.
Aisha took my sister Lena to Toledo, Spain, to seduce her. This was back in spring of 2006, when they had been living in Berlin for a year, working diligently (too diligently, actually, thus the trip) on their modern American English-language translation of the Thousand and One Nights, and not sleeping together, which is not what Aisha had had in mind. They lived and worked in a storefront flat in Kreuzberg, the Turkish neighborhood the hipsters loved, but back then they still sat at their desks with papers spread around them, and the Persian rug Aisha stole from her husband sat unused on the floor, dotted with cushions, a kid of leisure-lounge area. (Eventually they would eschew the desks and spend all their time on the floor, lounging. But we’ll get to that.) In spring of 2006, you recall, the two American wars were dragging on and Katrina had recently doused New Orleans and Dubya’s approval rating hovered around twenty percent.
But Lena, my sister, wasn’t concerned with American current events. She had graduated from Princeton with a degree in Linguistics and was living in Europe with her favorite professor, Aisha Wasila, and together they were rewriting The Nights for a modern American audience. It was going very well: if nothing else, those four years at Jersey’s fanciest country club had imparted to Lena excellent writing and research skills, and military-grade study habits, a work ethic the nation’s premier Presbyterian university could be proud of, in a Calvinist, good-works sort of way. In their first year in Berlin, Lena and Aisha had categorically sifted through the thousands of Xeroxed pages of multiphonic versions of The Nights Aisha had copied from many dozens of manuscripts and anthologies in the tri-state area over the past seven years, then schlepped across an ocean in seven boxes when they moved. Now the copied tales were laid out along the southern wall of the apartment, organized by provenance and subject, Toledo, Istanbul, Paris, Algiers across, Sindbad, Aladdin, Scheherezad down.
It was from this well-lit, well-organized enclave of healthy work habits and professional relationships that Aisha looked up one morning from her work table and turned innocently to Lena, her charge, and asked, “Have you ever even seen a Medieval Arab city?”
“No,” Lena scoffed. She lived plumbly in the ahistorical present, in a converted storefront apartment in the formerly East Berlin, with a woman who had been her professor and would be her lover, but for now was only her roommate, and her boss. “Have you?”
“Only my hometown,” Aisha replied, but did not give its name. She looked at Lena’s profile, its cameo sheen: the long white neck, the subtle nosey bump, the black shadow of hair. The girl was ready for the next step. “You don’t find this problematic?” Aisha went on. She clutched at the papers that littered her desk. “That you will write Basra with never having seen it?”
“I’m not going to Iraq,” Lena said.
“No.” Aisha looked out the wide front windows at the chic Berliners ambling by. “I suppose no one is, save your soldiers and your tanks. No, we will go to Toledo.”
“They’re not mine,” Lena whined. She was still looking at her computer screen, where she’d been typing out a new draft of the Hunchback’s Tale. “You’re American, too.”
“Citizen, not ethnicity.”
“There is no American ethnicity. I’m Jewish.”
“Don’t remind me,” Aisha said. She stood up, closed her laptop, and smoothed her hair. “Come, we must pack.”
 It always opens with a scene.
Or perhaps use a question:
How does one begin a story like this? With a scene:
Or maybe I could allude to the beginning of The Thousand and One Nights, which opens at the bedside of a dying king.
No: Too soon. Patience, storytelling is all about Patience, Nathan (I tell myself: I being Nathan, your humble narrator.)
Let’s leave it as it is: A scene. The rest is implicit: every story opens with a scene. Even the first one: big bang, om, tsimstum, breishit bara, heaven and earth, lingam and yoni, Krishna and Shiva, the opening dance.
All right, okay, I get it: a scene, sure, but my God, make it grand.
 This would be in sharp contrast to my own experience at Princeton, where I gleaned the alternative skill set of hobnobbing and substance abuse, a charted course which would eventually see me duly punished, freeing me up to narrate the unusual tale of my sister’s escape to Germany (an 21st century inversion of the typical holocaust-era tale).
A plotter, Aisha had already bought the tickets. Aisha was cunning, but she was organized about it. Had she even pushed Lena and Ted together, that first day in Arabian Nights class? I don’t know. And if she was already researching the Nights at that time, she redoubled her efforts, so that by the time Lena graduated four years later, Aisha had a foreign fellowship all lined up. All she needed was an assistant who could read Turkish, Arabic, French, and Greek. Luckily, she had trained her protégé well. Now Lena watched as Aisha packed for a long weekend escape: two cashmere sweaters, a black cardigan and a white pullover; three t-shirts, black, white, and tan; one pair of slacks and one pair of jeans; two brassieres, one black and one beige; five pairs of underwear, three briefs and two thongs; four pairs of socks, one wool; one pair of water-resistant boots and one pair of loafers; and a small cosmetic case containing mascara, lipstick, a toothbrush, toothpaste, conditioner, shampoo, and a hotel-sized bar of soap. Then she separated out the boots, the jeans, one sweater, one t-shirt, one set of underthings, and looked up at Lena, who had stood above her, watching, and said: “For the plane. Plus jewels. Well? Go pack.”
Lena put some clothes in a bag and soon they were on the airplane. The Eurozone crisis was a vague forethought in the some corners of the universities and Spain and Germany had nothing to say one another. The metro on both sides was good, but Berlin’s was better. When they arrived, Aisha could speak Spanish. They took the Metro to the Atocha station and Aisha bought their commuter rail tickets to Toledo and they killed an hour in the atrium, drinking espressos. Around them under the filtered sunlight milled dark women with their sleep ponytails tied into elaborate knots and this was what Lena had thought Italy would be like, and did, until a few months later when they went to Rome.
The commuter rail sped south and to Lena, who had never seen Spain, or any other arid landscape, the blank plateau seemed designed by Miguel Cervantes himself for the express contextualization of Quijote’s interminable quest. Looking out the window, Lena recognized that for the Knight of La Mancha, son of this flat, expressionless land, delirious fantasies were the only recourse for spiritual survival. On the train car with she and Aisha was a large group of schoolchildren shepherded by two school teachers, one old and one young, who turn turns ignoring the children. Aisha sat in the aisle seat reading a magazine in Spanish and periodically looked up at the window to deliver Lena a disquisition on how the Mideival Moorish occupation of Spain had brough not only Scheherezad but also algebra, astronomy, and Aristotle to Europe.
Then, in an hour, it was eight hundred years ago. From the train Lena watched Toledo rise out of the plain like a city built atop a giant turtle’s back, all the stone and brick the same color as the earth itself, the buildings like barnacles stuck to a shell. From the train station at the outskirts of the city they took a taxi to the studio apartment of an absent person Aisha knew from somewhere. (In every European city they went, and this was the first of many, Aisha would know a missing person. So Lena never met any of them, never found any witnesses to fill in the gaps about Aisha’s life. Lena got to know Aisha’s friends by their houseplants, their foreign woven rugs, their furniture, stark or plush, the painted details on their dinner plates.) The cab wound up into the city through narrow streets, and the locals hugged stone walls to let it pass. Their apartment was on the third floor of a building undifferentiated from its neighbors, denoted only by a numeral alongside the narrow wooden door set into the stone, which opened to a surprising formica liner on the stairs. Inside, bright white walls and a window box that needed watering, suspended over the view of a beautiful alley. In one corner a kitchenette, in another a loveseat, in a third, a narrow futon with sleeping space only for one.
For two days they walked. Munching on marzapan bought made in a convent by nuns, they entered every synagogue and cátedral and mosque. They saw suits of armor in shop windows and children’s swords for sale and above every streetred streamers were hung as though a festival had just ended, or was about to begin. Each church boasted its own Goya, the jazz-age faces wracked with grief, the heavenly light dissolved among the jewel-toned villagers and hills. In an ancient mosque-cum-synagogue with faded Coptic Jesus on the wall, Lena caught her breath and hoped those were tears in her eyes.
Lena insisted they go to the Jewish museum, tugged by some vague unstoppable internalization of our mother and her mother and hers: You went to Europe and not to the Jewish museum (there was always one, wasn’t there)? Ach! Go! Go! Go!
Inside the retiring synagouge the walls were covered, floor to triple-high ceilings, with Hebrew script. Lena stood under the light emitted by the rose-cut windows in the high stone and felt like a black ant inside a Torah scroll, ecstatic, trapped. On the second floor, the women’s section had been converted into a gallery for dead Jews’ things. Lena stood at a map of the post-inquisition diaspora and watched as the Jews to whom she was least related fled Spain for Paris, Amsterdam, Istanbul, Algiers. These Sephardic Jews were not our Jews. When the Temple fell, they went east, into Europe, while we middled in Germany, inventing Yiddish, before schlepping east.
A fat Spanish woman with hair dyed red approached smiling and asked, “Eres Judeo?” and Lena said, “Si,” and when Aisha appeared the woman included her in her broad beatific gaze. “Hermosas?” “No,” Aisha said, “somos investigadoras de la historia Judaismo,” and the woman smiled sadly and nodded her grey roots and drifted away.
Aisha led Lena by the elbow to a glass case holding shawls and candlesticks begging to be used, but locked away instead. “The Megillat Ester,” she said, indicating a tiny scroll unrolling into endless miniature Hebrew script. “Orientalists suggested—mostly notably in the 1912 Encyclopedia Brittannica entry on the Nights—that Scheherezad and Queen Esther were the same woman, both second wives to an ancient, insomniac Persian king, both with unusual sway over such a powerful man.”
“Is that true?” Lena asked. She peered into the glass case, looking for answers.
“Are the texts true?” Aisha stood close beside Lena, matching her breath. “It doesn’t matter if they’re true. They’re symbolic. They’re true mythology. Look at the symbolism in the first few lines.” And she offered an approximatae translation. “And there, in the time of Ataxerxes—he Ataxerxes, who reigned then from India to Ethiopia, and so forth, in the third year of his reign, and seven chamberlains, and the seven princes.”
“It’s a lot of sevens.” Looking closely, Lena could see the repetition of the Hebrew word seven, שבע , across the first few lines, the mythic three-pronged ש, the little crowns rising off its slick calligraphy. Lena turned and walked to the banister and looked out over the empty shul. Here in the women’s section the light from the rose windows hovered at eye level on the far wall, igniting the calligraphy with flames. On the ground floor, three steps led up to an ark that stood open and empty, the velvet cushions long gone, the Torah scrolls adopted or burned.
That night, after tapas and Tempranillo on Zocodaver square, Lena and Aisha returned to the absent friend’s flat. The night before they had slept chastely side-by-side, but tonight Aisha had other plans. Of course, I wasn’t there. But I can imagine. Did they stand at the window, watching the moon hover over the narrow streets, downing another glass of wine? Did Aisha brush a tendril of my sister’s long hair from her face, did she whisper entreaties of love? Or perhaps it was a roving foot, a meandering hand, that reached for my sister’s body when they were already tucked into the narrow bed. She must have expected it, in some way. Aisha was a highly sexual person. Lena was a year gone from Ted, her first and last true love. Who knows what her body needed, or could settle for, in that heady moment, head swimming with intellectual excitement, her body hot with the day’s excercise and wine. I imagine a few tender kisses in a foreign city was all it took, the first finger pulled (if I may say so) from the dyke. When they returned to Berlin, to their shared apartment, Lena was Aisha’s, at least until now.
* * *
Phew! Call it Freudian, but for me writing and shitting have a lot in common. Both involve dropping my pants (figuratively in the former sense), my most private self exposed, and dedicating myself the difficult work of self-excavation with extreme purpose and single-mindedness. I really have to push. In both cases I must identify hidden interior material, composted and compacted after its long, winding journey through my being, and eject it (moaning and groaning all the while) into some blank white receptacle of my distress. If Geertz suggested that delayed gratification is the central psychological feature of the modern world (not to mention the modern novel, am I right? Bueller? Cervantes? Anyone?” then I am not ashamed to declare myself the first to proclaim (if not downright discover) that constipation just might be the governing metaphor of mankind’s contemporary, technologically mediated existence.
Of course, if Lena were here, she would object that our world’s first novel, if we are defining the novel by its embrace of the conceit of delayed gratification (which is to say, suspense), is not Don Quijote but rather that endlessly iterated collection of tales to which my sister would insiste the Quijote is obviously, indeed explicitly, indebted, Nathan, that is, The Thousand and One Nights. But returning to an earlier point, the invocation of The…Nights, in whose pages waiting strikes a decidedly sexual tenor, allows us to infer that the action of delayed gratification is an inherently sexual or preferably sensual act. By which I mean—the holding it in—before, you know, letting it out—I mean—it feels good.
And woe to you if you call them “The Arabian Nights,” since as Lena will tell you (O for she has studied—under, literally under!—such a venerable scholar of The Nights) these tales traveled the Silk Road from Africa to China, and were originally recorded by the Persians, and have been transposed into all the world’s great languages, soon to be including (no offense to the Briton Burton) American English.
I know what you’re thinking—what, suddenly with a BA and three years of private cunning linguistic lessons from Aisha, Lena’s the master of the modern American idiom? Ahem?! Narrator here!
Far be it from me to protest that she doesn’t even live in America, because, then again, neither do I.
But I oughtn’t apologize: this is my story, even if they’re Lena’s facts, and so what if I’m cramped up in a moldy bathroom on the repossessed Israeli shores of the Mediterranean. (Yes, despite Aisha’s protestations, this story is Jewish. But at least my heritage offers the literary precedent of Portnoy, Sr., for my cramped-up kischkes.) And sheesh, if Lenaa told this tale, you’d miss the whole delicious context: that is to say, our family, the Knight-Abraham-Kahanes. As much as Lena may have thought running away from us all to Germany exempted herself from this grand Jewish-American tale of which she is a necessary part, it didn’t. Why do you think she ran away in the first place?
I’ll tell you why: it’s because she fell in love with a schvartze. A black.
Ted Knight, no relation.
Tadik “Ted” Knight, whose Arabic-inflected given name didn’t help matters as far as the social hostilities unleashed by Lena’s miscegenation were concerned, despite everyone’s protests that the issue wasn’t that Ted was black but simply, defensibly, that he was a goy.
Yeah, right. The old shaygetz excuse.
Of course, ours is a contemporary American family, so our bigotry was never so explicit (except in a few instances, when it was), but Lena was a good girl and a good daughter, played soccer in high school and excelled in her studies, she went to Princeton for Chrissakes, and so after years of satisfying my parents’ every wish for her this last, enormous failure needed only to grate on her for a few years before the bough cracked and she split.
It didn’t help that he asked her to marry him. What was she supposed to say, yes?
Aisha was the wild card. Aisha, who had been watching Lena and Ted since the first day they met, who then, when Lena was at her most vulnerable, pounced. She carried my sister away to Berlin, business class, where they still stay, living, working, and fucking even now, as we (figuratively) speak.
But, in Lena’s case, every trip has to come down eventually. Even now, as dusk falls over Berlin, the rumblings of her next abandonment are beginning to break the placid surface of her socialist work-life-conflation with Aisha. (Aisha, who, like any adulteress, hadn’t minded Lena’s fickleness when it was she Lena was leaving for.) If Lena had anything to say on the matter, she would insist that bad luck has followed her from the get-go, that she’s not a leaver but a loser, not the schlemiel spilling soup but the schlemazel unto whose lap it is spilled.
Oh, fuck her and her long hair.
Forgive me. As the eldest of her three brothers, I am not impartial. I am also among those whom Lena has left.
This is all easier to tell than show, but I know that isn’t the way. I won’t waste any more of your time hypothesizing as to the roots of Lena’s commitment-phobia, whose infinite set of possible originary causes begins with our parents’ divorce and extends back to the Russian pogroms, the destruction of the Second Temple, the eviction from Paradise itself.
And here I get ahead of myself, or more precisely, behind. I’ve all but already declared that storytelling takes patience, takes time—from both of us, reader, you and me, so stick around and I’ll explain it all. Just picture me the hare, plodding forward one step at a time, while fleet-footed Achilles (standing in for my plot) advances upon us from the starting line. Movement may be impossible—I know, I know, tell it to my bowels—but it is certainly probable (thank God!), that is, difficult to avoid. Zeno’s protestations notwithstanding, I promise the story will catch up with us in time.
And anyway, it’s midnight here, and I’ve been perched on the toilet too long, and I know you’re eager to get to Berlin, where my sister and Aisha lay sprawled on a woolen carpet embroidered with a rendering of Eden (whose potent symbolism will presently be revealed).
Could it be? I think I feel something stirring down below. If you’ll excuse me, I have pressing business to attend to. Ah, the armchair historian sinks to a new low.
[Note: This is the 20-page writing sample I submitted with my PhD application this fall. On that document, I invited readers to view it here, in its native online format, so I can fill it with the hyperlinks and video clips it deserves. Feel free to leave comments below – I hope to expand it in the future, and I’ll be glad to hear what you think. -TB]
1. Intro: Writing #HipHop
Hiphop is practice and forms. It’s those fine arts: graffiti, breakdance, DJing, rap, dropping science—that is, philosophy. Hiphop is also community style: swagger, dress, language, belief.
American rap music is four-beat poetry composed in vernacular English and delivered over looped and remixed jazz, funk, and soul. These layered fruits of the DJ and the emcee constitute a music, a literature, and a discourse.
#HIPHOP is a hashtag. Like so much in hiphop, #hiphop is a creative deployment of a (Twitter) technology not designed for but coopted by youth voices of color. #Hiphop is an orthographic unity movement, a search function that describes a community. #Hiphop is new media organizing, because it organizes information. #HIPHOP is why I spell it hiphop.
Hiphop is a teacher. Hiphop songs and style unfurl alternative lessons for inquisitive eyes and ears, articulating counter-hegemonic norms and ways of being. Hiphop’s pedagogies are sung, spoken, remixed, reused, danced, acted, and scribbled on walls; its lessons are interdisciplinary, practical, organic, grassroots. Hiphop drops science, but also history, statistics, emotional skills. The cipher is a classroom: participatory, demonstrative, collaborative. The cipher thrives on argument, persuasion, and style.
Hiphop is created, extended, and disseminated—that is, written—across American media every day. As the subject for a college writing course, hiphop exploits students’ extracurricular interests by tapping into their pop culture universe. But relevance is just the hook. Writing hiphop demands close reading, listening, and watching; management of multiple registers; and mastery of form, style, and proof. Hiphop pedagogy is a teaching practice that uses hiphop texts to engage and educate, but hiphop has its own lessons to share. Hiphop’s pedagogies are critical, democratic, and liberatory for all people: dropouts and valedictorians, students and teachers. On his debut album The College Dropout, Kanye West remixes education to articulate critical lessons with relevance for all students.
2. Something So Cold
Yes, I teach a Kanye class. At the University of Michigan I teach a freshman writing course called “College Writing on The College Dropout,” which uses West’s 2004 debut album and an interdisciplinary set of thematically related texts as the basis for college-level writing and inquiry. On the second day of class, names shared and practiced, we review the rhetorical triangle. Then we listen to the album’s first song, entitled “We Don’t Care.”
In our discussion, the rhetorical triangle quickly proves prescient. West speaks of “we” and “you,” “us” and “they.” He begins, “If this is your first time hearing this, you are about to experience something so cold.” If we don’t know the stories he tells, he wants us to listen—and bring a coat. “The second verse is for my dogs working nine to five who still hustle.” But if we already know the story Kanye tells, well, this track’s for us, too. Weeks later, some students will question this track’s rhetorical stance in their first paper, a close reading. They’ll discover that West has two audiences: “us,” lower income African-Americans adopting a variety of extra-legal measures to “get by,” and “you,” the folks in charge of the failing schools and the overcrowded buses. My students find that West uses the first-person plural to express solidarity with his urban community of hustlers, and the first person possessive—“my dawgs,” “my niggas,” “my
people”—to express affection for them, just as he uses “you” to address a nebulous oppressor.
Later in the semester, my students read the first chapter of Tricia Rose’s seminal rap study Black Noise. Many of them white and Asian-American, students notice Rose’s treatment of white listeners; she insists rap is a fundamentally “black idiom that prioritizes black culture” (4). Yet Rose acknowledges that “black culture in the United States has always had elements that have been at least bifocal—speaking to both a black audience and a larger predominantly white context. Rap music shares this history of interaction” (5). In this moment, Rose lays ground on which to examine rap as speaking not only to the African-American community but to other Americans as well. She recognizes rap’s attention as bifurcated between “a black audience and a…white context.” This dual focus could be used to explain West’s explicit concern both for sympathetic black listeners as well as uninformed suburbanites, out of touch with the inner city yet somehow still here, now, listening.
Once this duality is introduced, however, Rose moves quickly to dismiss white participation in hiphop. She writes:
Like generations of white teenagers before them, white teenage rap fans are listening in on black culture, fascinated by its differences, drawn in by mainstream socia constructions of black culture as a forbidden narrative, as a symbol of rebellion…. Young white listeners’ genuine pleasure and commitment to black music are necessarily affected by dominant racial discourses regarding African Americans, the politics of racial segregation, and cultural difference in the United States. Given the racially discriminatory context within which cultural syncretism takes place, some rappers have equated white participation with a process of dilution and subsequent theft of black culture. Although the terms dilution and theft do not capture the complexity of cultural incorporation and syncretism, this interpretation has more than a grain of truth in it. (5)
Rose makes clear she doesn’t believe rap is for “white teenage rap fans.” She describes them as “listening in,” “fascinated” by the “forbidden,” eavesdropping on a conversation that is not theirs. Lost is the notion from only a paragraph before that a “bifocal” rapper could take advantage of a diverse audience, codeswitching between adressing a peer group and a body of outsiders whose directly addressed “you” is more than a rhetorical straw man. Instead, Rose appeals to “cultural difference” to undercut the possibility of “young white listeners’ genuine pleasure and commitment.” Citing “some rappers,” Rose invokes white “dilution and theft” without taking responsibility for this accusation, only mentioning that it contains “a grain of truth.” Despite her fleeting awareness that rap also speaks to those white folks just “listening in,” Rose’s priority in her introduction is to celebrate and augment rap’s blackness at the expense of hiphop culture’s openness to diversity.
In their efforts to understand themselves as rap fans, my students find an unlikely ally in black liberation theologian James Cone. Many of my students are alienated at first by Cone’s pro-black rhetoric and his assault on the logic of white supremacy. In his The Spirituals and the Blues: A Theological Interpretation, Cone writes that “black music must be lived before it can be understood” (3). At first this stress on experience seems alienating, as though Cone means to suggest that only African-Americans can appreciate black music. Cone writes that “an authentic interpretation of black music [demands] having shared and participated in the experience that created it” (3). He calls for our emotions and sympathies, and even or our participation, if we are to interpret his community’s music. To understand the power of the slave spirituals, Cone writes, “‘academic tools are not enough”:
The interpreter must feel the Spirit; that is, one must feel one’s way into the power of black music, responding both to its rhythm and to the faith in experience it affirms. This song invites the believer to move close to the very sources of black existence, and to experience the black community’s power and the will to survive. (4)
For Cone, good analysis is affective, and true understanding depends not on “academic[s]” but on empathy. He considers the spiritual refrain, “Every time I feel the spirit/ Moving in my heart I will pray” (4). For Cone, there is no understanding of those lines for the interepreter who cannot “feel the spirit moving” for herself.
Kanye West’s debut album opens with an invitation to empathy that resonates closely with the problems posed by Cone. West raps, “If this is your first time hearing this, you are about to experience something so cold” (“We Don’t Care”). In West’s estimation, powerful storytelling can close the gap between ignorance and understanding. The affect, like the rhyme, is imperfect, but it’ll do: “hearing this” constitutes “experience,” and West’s story is “so cold,” he expects the audience to shiver. Kanye’s opening track paints a portrait of economic blight and institutional racism, and, like Cone’s spiritual, invites outsiders “close to the very sources of [contemporary] black existence, and to experience the black community’s…will to survive.” That is why Kanye has children sing of “drug dealing just to get by” (“We Don’t Care”). He invites us to experience the irony and absurdity of these children’s daily choices. Reading Cone together and listening to Kanye’s tracks in class, my students and I are able to use the vividness of West’s stories as affective entry points. If we can empathize, we may begin to understand.
3. Interlude: Whitey on the Web
Last January, I sat down at my computer one morning to discover that writer dream hampton had begun tweeting about Zora Neale Hurston and all of Black Twitter was abuzz. Around 11:45, hampton tweeted a string of three comments that compared Hurston’s “radical…privileging of ‘black talk’” [this tweet now deleted] to the increasing canonization of hiphop texts in writing.
One of my conflicts with writing Decoded was contributing to this growing idea that hip hop can be canonized in books, that books abt it + (hampton)
may come to be more important that [sic] rap itself. It’s a continuing of privileging culture w/written texts over those whose impt texts are oral (hampton)
Zora occupied language. She occupied the front porchers [sic] of storytellers. She was a listener. She privileged our oral traditions. (hampton)
I responded to these organic, intellectual tweets with fear and exhilaration. Exhilaration to watch organic scholarship and discourse be created in real time in a digital medium—but fear, too, at my own position as a white scholar instructing largely nonblack student populations to write and read hiphop. Writing about hampton’s tweets on my blog, Hiphopocracy (from which this article is adapted), I expressed anxiety that I was one of Rose’s purveyors of “dilution and theft”:
…am I just making excuses for a white academic’s co-opt of hiphop? Am I just forging space for whiteys like me to be able to participate via writing in a discourse which on a purely oral level is mostly closed to me? And what does it mean for us linguistic outsiders that Zora Neale Hurston wrote black dialect in the first place? Isn’t her foray into the written an invitation for us other writers to write back? Or isn’t it? (Brown)
Whining aside, hampton’s and my anxieties are valid—mine that I am an interloper, and hers that hiphop’s living arts are not just being “canonized” but entombed. I don’t share hampton’s fear that “books abt it” will or could ever “be more important [than] rap itself,” but she is right that Jay-Z’s self-exegesis Decoded (which hampton co-wrote) makes space for distant writers like me to reply here, on the page, in writing. So too with Hurston’s language. While Hurston “privileged [African-American] oral traditions,” she also wrote them down. In the context of hampton’s tweets, Hurston’s acts of transcription acquire a Pyrrhic quality: by translating oral speech for the page, Hurston’s talent propelled her black female voice into the American canon, even as this affirmed the western valuation of writing over speech.
My white students arrive for class the first day expecting a teacher of color who can authenticate their love for rap, only to find a white woman balancing on the same rickety racial pontoon as they. I have legitimacy only affirm my students’ “genuine pleasure and commitment.” Hiphop spits America’s open secrets, and dialoguing with rap in the classroom gives students of all races an opportunity and a language in which to discribe the racialized universe that all of our America. I hope that by closing the cognitive gap between the hiphop music we listen to and the voices and experiences that created it, we learn to practice empathy.
4. Hiphop’s (Critical) Pedagogies
In Pedagogy of the Oppressed, educator Paolo Freire writes of abandoning a “banking system” of education, where the teacher deposits her knowledge into her students, in favor of a decolonized classroom where students learn to ask questions of their own. Writing from 1960s Brazil, Freire’s suggestions are designed to awaken dehumanized peasants in the context of a deeply unequal society, a process he promises will open the minds of the powerful as well. As Freire writes, “oppression is domesticating” (51). If such a power divide exists in contemporary America, my classroom falls on the powerful side. Of course, this awareness begs for diversity and for community service. But it also raises the immediate question of who in our classroom will question our privilege. While my students populations are often diverse across ethnic, religious, and class lines, I would suggest that no student who makes it to the University of Michigan is truly marginal or abides by strongly counterhegemonic norms. Though one could be marginalized at the university, the elite university is itself at the center of power. Rose argues that “rap music… prioritizes black voices from the margins of urban America” (2), and so one way for us to welcome marginalized voices into our classroom is to do that very thing Rose bemoans and “[listen] in” on rap. My students bring a lot of cultural baggage into the classroom. But by patiently listening to thoughtful rap songs (a subset, that is, of all rap songs), close reading them on their own terms and allowing our presuppositions to be challenged, we “become jointly responsible for a process in which all grow” (Freire 80).
Freire prescribes teaching with “themes” culled from students’ own lives (96). And despite my students’ successes, the critical questions asked of American educational norms on The College Dropout resonate deeply. Questions like: Why am I in college? Is education as important as networking? Why can’t I just pursue my passion? To engage students critically, my classroom uses “hiphop pedagogy”—that is, the utilization of hiphop culture in the classroom, often toward activist, critical, or motivational ends. But rap isn’t just an empty chair to dialogue with—its music and lyrics speak back. A study of West’s album The College Dropout reveals a critical pedagogy of its own. As the album’s producer and chief lyricist, Kanye West moves past cricicism into creation. He uses the Afrodiasporic cultural practices of sampling, repetition, and remix to propose an organic black education based in the study and privileging of African-American cultural texts.
On the surface, West’s album presents two contrasting visions of education. The first is the mainstream college setting West rejects throughout the album: “My freshman year I was going through hell, a problem/still I built up the nerve to drop my ass up outta college” (“Get Em High”). The second is the education in the streets, what West in a later album terms the “ghetto university”: “Sittin in the hood like community colleges/This dope money here is lil’ Tre’s scholarship” (“We Don’t Care”). This dualistic portrait of education largely corresponds to sociologist Elijah Anderson’s description of the “decent” and “street” families who populate his study of urban Philadelphia, Code of the Street. In Anderson’s work, attitudes toward education are a central axis on which a person’s value orientation of decent or street can be plotted: decent folk value education, while street folk reject it. In my course, we use Anderson’s study to contextualize many of the practices and norms West describes. On an album titled The College Dropout, West’s central thematic concern is to negotiate these opposing attitudes about school.
West resolves the constricting school-vs-street dyad by creatively advocating for a third way, one which rejects both the conformity of college and the defeatism of street life. In his lyrics, Kanye expresses an urge to abandon college for his own version of success. In “Get Em High,” quoted above, he continues on: “My teacher said I’m a loser, I told her why don’t you kill me/I give a fuck if you fail me, I’m gonna follow/my heart…to the plaques or the stacks.” Volleying an alliterative line of F (you)’s toward his teacher, West suggests that rejecting the authority of the school is only the first in a series of aggressive moves toward self-realization. Like many rappers, West reserves the second person for enemies and haters. On other tracks “you” is an unnamed white oppressor class, and above we see it leveraged against his teaacher. But in “School Spirit,” West expands his attack to all those who uncritically accept hegemonic norms. “Told ‘em I finished school, and I started my own business./ They say ‘Oh you graduated?’ No, I decided I was finished./ Chasin’ y’all dreams and what you got planned/Now I spit it so hot, you got tanned.” Here West reveals that the oppressor is not a people but an ideal: the homogenizing forces of “y’all dreams and what you got planned.” He fights back with his fiery lyrics, but the site of his ultimate education is not articulated in language. It’s West’s music which details his education and in turn educates us.
Rose argues that hiphop’s practice of sampling is a digital manifestation of longstanding black cultural practices that privilege the curation and remix of available sounds into a new creation that is continuous with the old. She writes, “Rap production resonates with black cultural priorities in the age of digital reproduction” (75). Positioning the birth of hiphop as an artistic recovery in the face of social and political traumas on the 1970s and ’80s urban landscape, Rose sees rap’s attention to “flow, layering and ruptures in line” (Jafa qtd 38) as Afrodiasporic prioritization of repetition and polyrhythmy reasserted in the face of postindustrial collapse. Black culture’s continuity, adaptibility, and polyvocal capabilities, along with a new generation’s awareness of and sensitivity to social rupture, are “inscribed in hiphop style” (21). Hiphop aesthetics are an artistic response to social devastation. But hiphop also affirms the continuity of Black cultural life. To Rose, “sampling in rap is a process of cultural literacy and intertextual reference” (89). Sampling “is about paying homage…It is also a means of archival research, a process of musical and cultural archaeology” (79). Recycling older musics in contemporary contexts “affirms black musical history and locates these ‘past’ sounds in the ‘present’” (89). In Rose’s attention to literacy, research, and history we see the basis for a pedagogy based on teaching and learning black culture through sampling.
Rose quotes Hank Shocklee of Public Enemy who “offer[s his] lack of training as an explanation for the innovative nature of [his] approach” (81). Shocklee says, “In dealing with rap, you have to be innocent and ignorant of music” (qtd in Rose 81-82). And yet, Shocklee suggests, black producers “have a better sense of music, a better concept of music, of where it’s going, of what it can do” (qtd in Rose 81). Refusing to take the producer at his word, Rose rejects Shocklee’s appeals to his own ignorance. Instead, Rose argues, Shocklee
…is really referring to the differences between formal Western and black musical priorities as they are worked out, often contentiously, in the creative realm…Shocklee’s innocence is his lack of Western formal training….He, too, employs “knowledge” and musical strategies, not innocent (value-free) ones, but strategies commonly found in black musical traditions that often involve different cultural priorities. When he claims that to understand or deal with rap music you must be innocent, he suggests that a commitment to formal Western musical priorities must be abandoned…(82)
If we extend Rose’s recategorization of Shocklee’s “innocence” as a rejection of “Western musical priorities,” we discover a similar false ignorance in the music of The College Dropout. By narrating his experience as a “college dropout” over a remixed soundtrack of Aretha Franklin, Curtis Mayfield, and Luther Vandross, Kanye articulates a new cultural canon in the place of the western canon he abandoned when he left school.
On “School Spirit,” Kanye’s lyrics criticize mainstream education even as his music curates a new canon. The opening chords of Aretha Franklin’s original “Spirit in the Dark” have barely sounded when West calls out, “School Spirit, motherfuckers!” over the sped-up sample. I hear West’s triumphalism as delight at the success of his signifying, brazen as it is played against the work of a revered master like Aretha. In Franklin’s original, she sings of “getting the spirit in the dark.” She asks, “Tell me sister, how do you feel? …Do you feel like dancin’? Then get up and let’s start dancin’.” The song encourages its listeners to move to the Spirit within them, to pay no heed to what outsiders may think. Franklin instructs us to “put your hands on your hips, and cover your eyes….with the spirit in the dark.”
While Franklin preaches personal freedom, West’s lyrics portray college students as zombies in a conformist dance of Greek life. “Alpha, step. Omega, step,” he raps. “Kappa, step. Sigma, step.” In a move that calls on Rose’s frameworks of rupture and continuity, West doctors Franklin’s vocals so that she sings under him of “People moving/in the dark.” It’s clear that for West, the “dark” is college and these blind, grasping figures are college students. The end of Franklin’s “Spirit in the Dark” dissolves into a choral frenzy over speeding piano and banging tambourine, and West manages to parody her original even as he honors it. Ending “School Spirit” with mock Black Fraternity rituals, West parodies Franklin’s composition: “I feel a woo comin’ on, cuz, I feel a woo comin on, cuz. Woo! There it was.” West’s version relocates Franklin’s religious frenzy into a fraternity setting, revealing the “spirit” in “school spirit” to be misplaced and absurd. By juxtaposing his own criticism against Franklin’s religiosity, West’s music expresses the complex revelation that spirit is personal, not institutional.
In “Jesus Walks,” Kanye again draws on church and secular influences to triangulate an an inner-city theodicy. The basis of the“Jesus Walks’” beat is a looped sample of Arc Choir singing “Walk With Me”; the choir provides “Jesus Walks” with its familiar theology: “Jesus walk with me, with me, with me,” and grants the track its pleading, earnest tone. The song’s other lyrical sample is a very short vocal clip of Curtis Mayfield crying out, “Niggas!” With one word, West directs us in his music—and, if we are reading closely, his album credits—to Mayfield’s “(Don’t Worry) If there’s a Hell Below, We’re All Going to Go, ” from which the single shouted slur is lifted. Rose is helpful here when she characterizes sampling choices as a “paying homage” and a “(re)locating these ‘past’ sounds in the ‘present.’” West is relocating Mayfield’s “niggas” to present day Chicago, “the valley of the Chi where death is” (“Jesus Walks”). “Niggas” is like a hyperlink that guides us back to Mayfield’s song, where we discover that “Jesus Walks” contains broad thematic parallels to “(Don’t Worry).” While Mayfield also bemoans urban violence and ignorance, he is less optimistic than West regarding the possibility of salvation. By using sampling to point listeners to Mayfield and to gospel music, West affirms the continuity of African American experience and roots his production of knowledge in the wisdom of an honored predecessor and the faith of a religious community.
By remixing Black cultural sounds, icons, and tropes, West situates himself within the canon of his community and his choice. In his sampling, West proves himself a master signifier, highlighting irony and absurdity with single words while repackaging his musical heroes for a new generation of listeners. By creating content he moves from a student of black culture to a teacher. West schools us via an alternative model of education based in the study and citation of African-American cultural texts.
6. The N-Word
The comedian Louis C.K., in his relentless interrogation of white privilege, does a bit on language that offends him.
The thing that offends me the most is every time I hear the n-word. Not “nigger,” by the way, I mean [he makes broad air quotes] “the n-word.” Literally. Whenever a white lady on CNN with nice hair says “the n-word.” That’s just white people getting away with saying “nigger.” That’s all that is….When you say “the n-word,” you put the word “nigger” in the listener’s head. That’s what saying a word is….You’re making me say it, in my head! Why don’t you fucking say it, and take responsibility for the shitty words you want to say. (C.K.)
In C.K.’s estimation, “n-word” is an irresponsible euphemism, a transparent stand-in that falsely absolves the speaker of dealing with grave and explosive language. His reference to an imaginary anchor on cable news network CNN highlights not just the ubiquity of this euphemism but also the prominence, in outline, of the slur which has been visibly removed from our view.
The answer to C.K.’s rhetorical question, “why don’t you fucking say it?” is important, because the refusal to pronounce nigger aloud has become a cultural phenomenon of its own, most notably after 2012 Republican presidential candidate Rick Perry was discovered to have owned a hunting lodge called “Niggerhead.” Media reports, featuring seasoned news anchors in panic as they discussed Perry’s racist ranch, “N-word-head” (e.g., see Stewart), seemed like comedy sketches C.K. wrote to make his point. “The n-word” is a three-syllable, two-word hyphenate that stands in for one word with two syllables whose power is affirmed when it is ignored. Like “f-word,” “n-word” is juvenile and betrays its sayer’s fear of transgression. “N-word” marks a site where white anxiety over one’s own racism manifests as self-censorship.
Writing in GRANTLAND, Alex Pappademas describes pop singer Katy Perry covering the Kanye West and Jay-Z collaboration track “Niggas in Paris” by dubbing the title phrase “Ninjas in Paris.” Describing Perry’s “tee-hee transgression,” Pappademas is inclined to applaud
a girl refusing to let this song’s imaginary world of swinging-dick privilege be off-limits to her. But that’s all that’s happening here; [Perry] puts the word on like a piece of borrowed jewelry and parades in front of the mirror. Her flimsy white-girl voice doesn’t reveal anything about the song’s construction or its sentiments that Kanye and Jay’s voices were covering up… (Pappademas)
Watching the video proves Pappademas right: despite Perry’s Yankees cap and the deep lunges from which she belts Jay and Ye’s lines, Perry’s usual charisma and stage presence are absent. Her shout-out to her ninjas belies a larger unwillingness to take the song seriously, to rap it with her head up, to allow the transgressiveness of her own act fill up her chest and shoulders so that instead of suggesting (as Pappademas thinks her cover does) that her failed celebrity marriage “was as bad as being married to the legacy of centuries of racism,” Perry’s cover would have embraced genuine empathy for what it means to be noveau-riche and still discriminated against in the cultural capitol of the western world.
On the same tip, Rembert Browne describes a Jay-Z concert in Austin.
And then it happened. [Jay-Z began his song] “Jigga My N—-.” … I did a quick scan of the room…Good lord, there were a lot of white people in here.… Once the chorus kicked in, this crowd had about six seconds to decide which direction they were going with the lyrics:
Jay: What’s my motherfuckin name?
Jay: And who I’m rolling with, huh?
It is at this point that Jay-Z almost complicates the situation by gesturing to the crowd that he wants to hear us say “it.” As a former sociology major, what happens in that room when the next lyric is “my n—-” is what I dream about… Some would never say it because they were raised not to and wouldn’t dream of changing simply because it’s a lyric, some will go from screaming the previous lyrics to mumbling “n—-” really softly, others will substitute it for another word like “jigga” or “friend” or “associate,” and others will scream it at the top of their lungs because, quite frankly, it’s a free country. (Browne)
First off, let’s note the orthographic confusion that remains after “n-word” has been abandoned. Browne (or his editor) chooses hyphens to partially obscure the offending word, “n—–,” though “motherfuckin” is spelled in full. Elsewhere in the same publication, Pappademas writes of Katy Perry’s encounters with a heavily-asterisked “N**** in Paris.” On the album materials for Watch the Throne, the song title appears as “Ni**s in Paris.” The g’s are not silent—there are no g’s at all (too gangsta?); instead, asterisks are pronounced as g’s, in which case “Niggas in Paris” may actually be a misspelling of the correct song title.
This confusion in spelling is sonically paralleled by the Jay-Z fans in Austin: asterisks or dashes, “jigga” or “friend”? Or just silence? While my students are not welcome to casually swear or slur in class, our classroom is a censoring-free space. Like the rap fans Browne describes, my students develop a variety of strategies for coping with this newfound freedom. When they want to quote an obscenity-laced line aloud, some students will side-step or make a little beep noise or substitute “guys” or “mmhmm” or “F.” In his You Know My Steez, sociolinguist H. Samy Alim examines hiphop language usage in high school students. He notices with alarm the “ways in which educators attempt to silence BL [Black Language] in White public space by inculcating speakers of heterogeneous language varieties into…White ways of speaking” (xxiii). In small ways, respecting rap as literature in the classroom asks a “white public space” to respect otherized ways of speaking, and (more importantly) to reckon seriously with what those others have to say. Drawing again on Rose, we could read Jay-Z’s procative placements of “nigga” as bifocal: a single word doubling as a shout-out to African Americans (or whomever else is down) and also a pointed challenge to outsiders. American media’s wilful silence, powerful men and women almost literally putting their fingers in their ears to chant “n-n-n-n-n-n-n-word,” is an evasion that sends confusing mixed messages to young people who want to talk about race in a relevant way. I’ll never force a student to swear. But I hope that confronting sharp language instead of ignoring it at least invites students to consider what a centuries-old racial slur is doing at the center of an ongoing national linguistic debate.
Facing Kanye’s real language in class is preparation for writing about it at home; “nigga” is sometimes central to the meaning of a song. One early writing assignment asks students to compare two versions of Kanye’s track “All Falls Down.” Students always do a remarkable job cataloguing miniscule differences between the two versions, and the themes of “materialism and insecurity” appear frequently, but it’s the deeper message of the song which proves elusive: that after centuries of white supremacy, black consumerism is a failed attempt at self-recovery.
It seems we livin’ the American dream,
But the people highest up got the lowest self esteem
The prettiest people do the ugliest things
For the road to riches and diamond rings.
We shine because they hate us, floss ’cause they degrade us–
We tryna buy back our forty acres–
And for that paper, look how low we a’stoop:
Even if you in a Benz, you still a nigga, in a [coupe/coop]. (West “All Falls Down”)
My shrewd student readers notice this excerpt’s painful final pun, as West suggests that not even a Mercedes can rescue his fellow African-American men from an echoing history of judgment and containment. But the closest readers begin to notice that the pun on “coop/coupe” actually creates a pun on “nigga.” The Mercedes-Benz “coupe” implies the slur’s contemporary intra-black usage, that is, what black men like West can call one another: “my nigga.” But the “nigga in a coop” harkens to the originary usage of this word, that word which absurdly denoted property and was even more absurdly reappropriated by those possessions who were not.
In his “On the Question of Nigga Authenticity,” critical theorist R.A.T. Judy links the linguistic shift from “nigger” to “nigga” with African-Americans’ shifting place within the American economy: from forced labor to forced unemployment. In Judy’s estimation, “nigger” was the potential for labor, bought and sold via the bodies of slaves: “The value of the nigger is not in the physical body itself but in the energy, the potential force, that the body contains…That force is the thing that the planter owns. It is the property of the planter that is the nigger. The nigger is that thing” (Judy 109). Judy’s definition locates the nigger in the coop, as property held for its industrial force. But as the agrarian and then the industrial economy collapsed, so too did the value of the nigger; what replaced him was the nigga. Glossing rapper Ice-T, Judy situates the nigga in the present, in “the age of hypercommodification, in which experience has not become commodified, it is commodity”—these days, experience isn’t what you’re doing, but what you’re consuming—“and nigga designates the scene, par excellence, of commodification, where one is among commodities. Nigga is a commodity affect” (111). Whereas nigger is a possession, “the thing that the planter owns,” nigga is the feeling of being for sale, of being “among commodities,” displayed among the other saleable goods. In the context of West’s “All Falls Down,” Judy locates the nigga in the Mercedez-Benze coupe. According to Judy, the authentic nigga is the nigga selling, not buying, nigga affect: the one who understands so well “the nature of experience in a global economy” that he can abstract his affect from his experience and sell it to other consumers. “That’s why I’m not bitter,” raps Ice-T: “cause everybody is a nigga to a nigga” (qtd in Judy 112).
Unlike Judy and Ice-T, however, West seems to believe in the communicability of affect through storytelling. In “All Falls Down,” he struggles against his own commodification:
Man I promise, I’m so self-conscious
That’s why you always see me with at least one of my watches.
Rollies and Pashas done drove me crazy
I can’t even pronounce nothing, pass that Versazy!
Then I spent fo’ hundred bucks on this
Just to be like, “Nigga, you ain’t up on this!”
And I can’t even go to the grocery store
Without some One’s that’s clean, and a shirt with a team
It seems we livin’ the American dream…. (West “All Falls Down”)
West’s music fights against the hiphop precendent set by gangsta rap. In Judy and Ice-T’s world, being “self-conscious” is valuable in that becoming concious of oneself allows one to package that self and sell it: “Nigga, you ain’t up on this!” But West’s lyrics push beyond simple affect into complex feeling: being a commodity “done drove me crazy” and is infringing upon his real life—he “can’t even go to the grocery store.” The nigga affect is not what West wants to sell. That package, with its watches and Nike Ones, proves illusory; it “all falls down.” And pursuing that image isn’t worth it, only “seems…the American dream”: “Even … in a Benz, you still a nigga.” Despite Judy’s qualified celebration of the nigga affect as a genius act of self-commodification, West rejects that project with a sharp, simple pun. West rejects inhabiting the image of the “nigga in the coupe” because of “nigg[er] in the coop” he conjures. The men in the coupe and the coop are both trapped by definitions they did not devise, chained to a centuries-old capitalist enterprise which constrains and commodifies young black men.
Judy’s study is limited to African-Americans, but it needn’t be. He writes, “A nigga is what emerges from the demise of human capital, what gets articulated when the field nigger loses value as labor” (Judy 104). While African laborers were forced to America, Chinese, Mexican, and southern and eastern European bodies were also only welcomed for their value as labor. In the wake of deindustrialization, Ice-T names the last option for workers: the killing fields. “The killing fields, then,” Judy writes, “are the place of non-work for complete consumption of needless workers” (104). We might expand Ice-T’s killing fields—the violent inner city, where young black men murder each other—to various modern killing factories: the prison system, the war machine, the obesity industry. Near the heart of her novel Love Medicine, Louise Erdrich writes of a Native American man who keeps escaping from prison: “Gerry’s problem, you see, was he believed in justice, not laws. He felt he had paid for his crime, which was done in a drunk heat and to settle the question with a cowboy of whether a Chippewa was also a nigger” (197). In Erdrich’s fictional study of indigenous Americans, “nigger” marks the site where justice and laws diverge and racism divides the powerful from the imprisoned. In Gerry’s case, that “he had paid for his crime” is irrelevant; his imprisonment proves the cowboy’s insult. A “Chippewa is a nigger” as long as the laws grant his body to the prison.
All killing fields create capital through the destruction of bodies and therefore depend on language to prep bodies of color through slur and dehumanization: we should not be surprised at white Americans’ creative use of nigger to describe a spectrum of African, Asian, and Arab bodies when American industrial practices of war and prison enact that disdain on foreign and American nonwhite bodies every day. Nor should we be shocked at nonblacks’ reactive appropriation of nigga to describe themselves and one another. In fact, according Judy, nigga is a transcendant act: recognizing ourselves dehumanized but still human “liberates significance from experience” (105): we are more than the killing fields. In a post-work America, nigger and nigga are the linguistic indicators of a continued effort to normalize dehumanizing and destroying nonwhite bodies for capital gain. When West samples “Niggas” from Curtis Mayfield, (itseslf a relocation of a kind of pernicious slave word), West affirms that racism’s ability to commodify and constrain young black men has persisted from Mayfield’s time into our own.
9. Outro: Generation Hustle
In his essay “The African Writer and the English Language,” which my students and I read near the end of our semester, Chinua Achebe writes of the surprising linguistic gifts of colonialism in Africa. The colonization of Africa, he writes, gave Africans “a language with which to talk to one another. If it failed to give them a song, it at least gave them a tongue, for sighing.” At the end of his speech, Achebe quotes James Baldwin, who brings the conversation to the U.S.A.
My quarrel with the English language has been that the language reflected none of my experience. But now I began to see the matter another way…. Perhaps the language was not my own because I had never attempted to use it, had only learned to imitate it. If this were so, then it might be made to bear the burden of my experience if I could find the stamina to challenge it, and me, to such a test. (Baldwin qtd in Achebe 102)
For many of my students, this is their first introduction to a postcolonial worldview, one in which English itself is to be questioned. And English has surely given hiphop what Achebe calls “a tongue for sighing”—and for swearing, spitting, and storytelling. In hiphop, English can “bear the burden” of the African-American experience with the support of sounds, rhythm, and community. And in challenging English, to use Baldwin’s words, hiphop has challenged not just American language but also culture aand consciousness to open itself up to the experience of the post-industrial inner city. For the open-hearted, hearing can be believing.
In the first verse on The College Dropout, Kanye raps,
Sittin in the hood like community colleges
This dope money here is Lil’ Tre’s scholarship.
Cuz ain’t no tuition for having no ambition,
And ain’t no loans for sitting your ass at home. (“We Don’t Care”)
Our classroom jury is still out on Lil Tre’s designs: does he really need money for school, or is Kanye using the language of a financed education—scholarship, tuition, loans—for ironic effect, as Lil Tre tries to make something of himself in the hood? For my students, among whom loans are no metaphor, Kanye’s figurative equivalence between the drug hustle and the college hustle cuts both ways. By comparing college with the hood, Kanye highlights the ubiquity of financial struggle in any modern young person’s life. And by using Ivory Tower language to describe the block, West invites privileged listeners to empathize with another group of Americans striving, he insists, just as hard as y’all college kids.
In their book Decoded, Jay-Z and dream hampton declare that “hustling is the ultimate metaphor for human struggles” (18). Hustling may be universal, but it feels especially relevant to my generation (Smith). We hustle to get into college, to get good grades, to maintain social position, to get a job, pay rent, secure health insurance. As Jay would say, “If I’m not a hustler what you call that?” (10). If Jay-Z is right, the universality of the hustle may be a major entrance point for all contemporary young people into the empathetic universe of hiphop. “Seventy percent of… students at the University of Michigan receive some form of financial aid” (“Frequently Asked Questions”) and, as Kanye says, “ain’t no loans for sittin yo’ ass at home” (“We Don’t Care”). Absurdity, commodification, self-consiousness, the fear that “it all falls down”—these anxieties are permanent features of postmodern existence, available to every American with a credit card and TV. Privilege is relative, hustling is essential, and hiphop has heard it all before. And it has lessons to teach us, if we’ll listen.
Achebe, Chinua. “The African Writer and the English Language.” Morning Yet on Creation Day: Essays. Anchor Press (1975): New York. Print.
Alim, H. Samy. You Know My Steez: An Ethnographic and Sociolinguistic Study of Styleshifting in a Black American Speech Community. Ed. Ronald R. Butters. Annual Supplement to American Speech, no. 89. Duke University Press for the American Dialect Society (2004): United States. Print.
Anderson, Elijah. Code of the Street: Decency, Violence, and the Moral Life of the Inner City. W. W. Norton & Company (2000): New York. Print.
Brown, Tessa. (8 January 2012). “You white bitches, cont’d.” Hiphopocracy. Blog Post. https://hiphopocracy.wordpress.com/2012/01/08/you-white-bitches-contd/
Browne, Rembert. (13 March 2012). “SXSW Recap: An Awkward Moment at that Jay-Z Concert.” Grantland. Web article. http://www.grantland.com/blog/hollywood-prospectus/post/_/id/45677/sxsw-monday-recap-an-awkward-moment-at-that-jay-z-concert
C.K., Louis, director. (2000). Chewed Up. United States: Image Entertainment. DVD.
Cone, James H. The Spirituals and the Blues: An Interpretation. Orbis Books (2009): Maryknoll, New York. Print.
Erdrich, Louise. Love Medicine. Harper Perennial (2009): New York. Print.
Freire, Paolo. Pedagogy of the Oppressed. Trans. Myra Bergman Ramos. The Continuum International Publishing Group Inc (2000): New York. Print.
hampton, dream (@dreamhampton). “may come to be more important that rap itself. It’s a continuing of privileging culture w/written texts over those whose impt texts are oral”. 7 January 2012, 8:21 AM. Tweet.
— “One of my conflicts with writing Decoded was contributing to this growing idea that hip hop can be canonized in books, that books abt it +”. 7 January 2012, 8:19 AM. Tweet.
— “Zora occupied language. She occupied the front porchers of storytellers. She was a listener. She privileged our oral traditions.” 7 January 2012, 8:22 AM. Tweet.
Jay-Z. Decoded. Spiegel & Grau (2010): New York. Print.
Mayfield, Curtis. “(Don’t Worry) If There’s a Hell Below, We’re All Going to Go.” Curtis [Original Recording Reissued, Original Recording Remastered]. Rhino, 2000. Audio CD.
Pappademas, Alex. (20 March 2012). “Ninja: A Short History of a Less Troublesome Word.” Grantland. Web article. http://www.grantland.com/blog/hollywood-prospectus/post/_/id/46020/ninja-a-short-history-of-a-less-troublesome-word
Rose, Tricia. Black Noise: Rap Music and Black Culture in Contemporary America. Middletown (1994): Wesleyan University Press. Print.
Smith, Mychal Denzel. (25 September 2011). “How Jay-Z Inspired a Generation of Hustlers.” Good. Web article. http://www.good.is/posts/how-jay-z-inspired-a-generation-of-hustlers/
Stewart, Jon. (3 October 2011). “The Amazing Racism.” The Daily Show. Web video clip. http://www.thedailyshow.com/watch/mon-october-3-2011/the-amazing-racism .
“Frequently Asked Questions.” University of Michigan Office of Financial Aid. Retrieved 2 November 2012. http://www.finaid.umich.edu/TopNav/AboutUMFinancialAid/FrequentlyAskedQuestions.aspx)
Watch the Throne (Jay-Z and Kanye West). Audio CD Album Booklet. Watch the Throne. Def Jam, 2011. Print.
West, Kanye. “All Falls Down.” The College Dropout. Roc-A-Fella Records, 2004. Audio CD.
—“Get Em High.” The College Dropout. Roc-A-Fella Records, 2004. Audio CD.
—“Jesus Walks” The College Dropout. Roc-A-Fella Records, 2004. Audio CD.
—“School Spirit.” The College Dropout. Roc-A-Fella Records, 2004. Audio CD.
—“We Don’t Care.” The College Dropout. Roc-A-Fella Records, 2004. Audio CD.
She need her daddy, baby please–
Can’t let her grow up in that ghetto university.
– Kanye West, “All of the Lights” (2010)
Educated fools, from uneducated schools.
-Curtis Mayfield, “(Don’t Worry) If there’s a Hell Below, We’re All Going to Go”
On the surface, Kanye West’s 2004 debut album The College Dropout presents two contrasting visions of education. The first is the mainstream college atmosphere West chronicles rejecting throughout the album: “My freshman year I was going through hell, a problem/still I built up the nerve to drop my ass up outta college” (West, “Get Em High”). The second is the education gained on the streets, what West in a later album names the “ghetto university”: “Sittin in the hood like community colleges/This dope money here is lil’ Trey’s scholarship” (West, “We Don’t Care”). This dualistic portrait of education seems to correspond to sociologist Elijah Anderson’s description of the “decent” and “street” families who populate his study of urban Philadelphia, Code of the Street. In his work, attitudes toward education are a central axis on which a person’s value orientation of decent or street can be plotted: decent folk value education, while street folk eschew it.
However, I want to suggest that in his debut album, Kanye West advocates for a third way that rejects the conformity and assimilation of college and the defeatism of street life. In his lyrics, Kanye expresses an urge to leave college for his own version of success. In “Get Em High,” quoted above, he continues on: “My teacher said I’m a loser, I told her why don’t you kill me/I give a fuck if you fail me, I’m gonna follow/my heart…to the plaques or the stacks.” And in “School Spirit,” a similar sentiment: “Told ’em I finished school, and I started my own business./They say ‘Oh you graduated?’ No, I decided I was finished./ Chasin’ y’all dreams and what you got planned/Now I spit it so hot, you got tanned.” But it’s in West’s music, not his lyrics, that the content of his real education is exposed.
In her Black Nose: Rap Music and Black Culture in Contemporary America, Tricia Rose argues that hiphop’s practice of sampling is a digital manifestation of longstanding Black cultural practices that privilege the curation and remix of available sounds into a new creation that is continuous with the old. She writes, “Rap production resonates with black cultural priorities in the age of digital reproduction” (75). Positioning the birth of hiphop as an artistic recovery in the face of the social and political traumas of the 1970s and ’80s, Rose sees rap’s attention to “flow, layering and ruptures in line” (Jafa qtd on 38) as Afrodiasporic prioritization of repetition and polyrhythmy reasserted in the face of postindustrial collapse. To Rose, “sampling in rap is a process of cultural literacy and intertextual reference” (89). Sampling “is about paying homage…It is also a means of archival research, a process of musical and cultural archaeology” (79). Recycling older musics in contemporary contexts “affirms black musical history and locates these ‘past’ sounds in the ‘present'” (89). In Rose’s attention to literacy, research and history we see the basis for a pedagogy based on learning Black culture through sampling.
Rose quotes Hank Shocklee of Public Enemy who “offer[s his] lack of training as an explanation for the innovative nature of [his] approach” (81). Shocklee says, “In dealing with rap, you have to be innocent and ignorant of music.” But “we have a better sense of music, a better concept of music, of where it’s going, of what it can do” (qtd in Rose 81-82). But Rose rejects Shocklee’s claims of his own ignorance. Instead, she argues, Shocklee
…is really referring to the differences between formal Western and black musical priorities as they are worked out, often contentiously, in the creative realm…Shocklee’s innocence is his lack of Western formal training….He, too, employs “knowledge” and musical strategies, not innocent (value-free) ones, but strategies commonly found in black musical traditions that often involve different cultural priorities. When he claims that to understand or deal with rap music you must be innocent, he suggests that a commitment to formal Western musical priorities must be abandoned…(82)
If we extend Rose’s assessment of Shocklee’s “innocence” as a rejection of “Western musical priorities,” we might see in Kanye West’s The College Dropout a similar false ignorance. By narrating his experience as a “college dropout” over a remixed soundtrack of Aretha Franklin, Curtis Mayfield and Luther Vandross, Kanye articulates a new cultural canon in the place of the White canon he abandoned when he left school.
Take, for example, “Jesus Walks,” a nearly perfect amalgamation of two seemingly dissimilar tracks–a gospel song and a soul ballad–against whose juxtaposition West triangulates an experience that refuses to settle into neatly religious or secular categories. The basis of “Jesus Walks'” beat is a looped sample of Arc Choir singing “Walk With Me”; the choir provides “Jesus Walks” with its familiar theology: “Jesus walk with me, with me, with me.” But West’s influences do not end there. With a very short vocal sample of the word “Nigga,” West directs us in his music–and, if we are reading closely, his album credits*–to Curtis Mayfield’s “(Don’t Worry) If there’s a Hell Below, We’re All Going to Go.” Since the vocal sample here is so small, Rose is helpful here when she characterizes sampling choices as a “paying homage” and a “(re)locating these ‘past’ sounds in the ‘present.'” With a single word from Curtis, West affirms the continuity of African American experience and roots his production of knowledge in the wisdom of an honored predecessor.
But the real portrait of a pedagogy rooted in what Rose calls “black cultural practice” is on West’s track “School Spirit.” The recycled chords of Aretha Franklin’s original “Spirit in the Dark” have barely sounded when West calls out, “School Spirit, motherfuckers!” I hear his triumphalism as a revised, “Look Mom, I got an A!” In Franklin’s original, she sings of “getting the spirit in the dark.” She asks, “Tell me sister, how do you feel? …Do you feel like dancin’? Then get up and let’s start dancin’.” The song encourages its listeners to move to the Spirit within them, to pay no heed to what outsiders think. She instructs us to “Rise, Sally rise, put your hands on your hips, and cover your eyes….with the spirit in the dark.”
While Franklin sings of eschewing conformity and “gettin’ the spirit in the dark,” West paints a portrait of college students as zombies in a conformist dance of Greek life. “Alpha, step. Omega, step,” he raps. “Kappa, step. Sigma, step.” n a move reminiscent of Rose’s vision of rupture and continuity, West doctors Franklin’s vocals so that she sings under him of “People moving…in the dark.” It’s clear that for West, the “dark” was college. The end of Franklin’s “Spirit in the Dark” dissolves into a choral frenzy over speeding piano and banging tambourine. West manages to parody on her original even as he honors it; “School Spirit” concludes with mock Black Fraternity rituals: “I feel a woo comin’ on, cuz, I feel a woo comin on, cuz. Woo! There it was.” In his sample of Aretha Franklin–and his triumphal repurposing of her “spirit” with a potent blend of homage and parody–West projects a new model of education based in the study and citation of African-American cultural texts.
*And we know now, after the release of My Beautiful Dark Twisted Fantasy, that West hopes we are reading his credits. For this (currently) penultimate album, credits and guest artists are printed on the inside of a fold-out poster in gold. Straight A’s.
The BBC Comedy series Look Around You, initially aired in Britain in 2002, begins with a 20-minute pilot episode about Calcium. In the show, which is designed to mock earlier generations of British educational videos, “the white element,” Calcium–which here in its powdered form highly suggests cocaine–is subjected to a series of inane experiments. The viewer is instructed to write results down “in your copybook.”
The second episode of the series, “Maths,” opens with a shot of a young black teenage boy looking anxiously around a streetcorner. Soon we see that he is serving as lookout for a white friend, spraypainting a wall. “Look around you,” narrator Nigel Lambert instructs. “Look around you. Look around you. Have you worked out what we’re looking for?” Lambert instructs, over a shot of the white teen spraying a white wall with a red C. “Correct,” he concludes. The boys flee, leaving behind a wall covered in a large, difficult equation involving infinity, square roots, and pi. “The answer is: Maths.” After announcing that the largest number is forty-five billion–“although mathmeticians suspect there may be even larger numbers”–the narrator then proceeds to explain that MATHS stands for “Mathmatic Anti Telharsic Harfatum Septomin.”
While I am no expert in British humor, I cannot help read this show as the white establishment’s confession (at least via Britain, the motherland) that its educational practices are stupid, arbitrary, and meant to leave you nothing but confused. (In one experiment on cocaine–I mean calcium–Lambert instructs the viewer to stir a solution with a glass stirring rod–or a pencil. I am reminded of the stringent lab conditions in my own high school chemistry classes.) In the wake of Kanye West’s insipid #FuckMath tweets and the riots in London being blamed on the rioters’ “perverted social ethos,” I cannot help but see deeper meaning in a show that satirizes education and begins an early episode–the first after the pilot –with a shot of a black teen looking anxiously for the police while his white friend writes graffiti, ironically, about math(s).
And if you don’t believe a single shot of a black man can give meaning to a whole film, you haven’t seen Night of the Living Dead.
When I teach the concept of Signifyin(g) to my freshman writing students, I use an excerpt from Henry Louis Gates’ The Signifying Monkey which resonates easily with the experiences of my class. Gates writes of a 1983 New York Times article about a group of students from Winston-Salem, North Carolina, who, put off by the tests by McGraw-Hill they took each year, wrote their own test and sent it off to the publisher to be completed. Gates writes that “The examination, a multiple-choice intelligence test, is entitled ‘The In Your Face Test of No Certain Skills.'”‘ The students’ teacher allowed the students to write their own test after “one of [his] students looked up and asked what the reason for the test was, because all it did to him was make him feel academically inferior” (65-66).
The students devised a test to measure vocabulary mastery in street language. They sent ten copies to McGraw-Hill, where eight employees took the test, only to score C’s and D’s. One of the test’s questions…is an example of the most familiar mode of Signifyin(g). The question reads, “Who is buried in Grant’s tomb?” The proper response to this question is, “Your mama.”…”Your mama” jokes about in black discourse, all the way from the field and the street to Langston Hughes’s highly accomplished volume of poems, Ask Your Mama…The presence in the students’ test of this centuries-old black joke represents an inscription of the test’s Signifyin(g) nature, because it serves as an echo of the significance of the test’s title, “The In Your Face Test of No Certain Skills.” (Gates 66)
Until now, the term “hiphop pedagogy” has referred to a matrix of ideas about teaching that combine activism, critical pedagogy, using hiphop in classrooms (often to engage marginalized student populations) and an attention to the ways in which rappers already function as teachers and knowledge purveyors in their communities (e.g., Priya Parmar’s Knowledge Reigns Supreme: The Critical Pedagogy of KRS-ONE, 2009).
While using hiphop in the classroom is critical–indeed, I am doing it myself–we need to be paying attention to what rappers themselves have been saying in their art about why school failed them. This is what I mean by an exegetical approach–we need to look to the texts for the answers, which are already out there. Why did the best lyricists of our generation hate school? Why did the college graduates in Public Enemy find violence to be their most potent metaphor (Chang)? KRS-ONE explained of his own self-education, “I was held back twice in the 8th grade due to truancy…I dropped out of the ninth grade and psent the next two years studying in the Brooklyn Public Library at Grand Army Plaza…I leave home in pursuit of philosophy and emceeing. [By] 16 I had exhausted the library” (Parmar 58).
Though I teach extremely successful students, the questions Kanye West asks in his 2003 debut The College Dropout still resonate with them: Why am I in school? Why should I stay here when my teacher says I’m a “retard” (“We Don’t Care”)? Why do I need to go to college to get a job when people just hire their nieces and nephews? Why is the valedictorian of my high school working at the Cheescake Factory?
It took me a little while to build up to this place, but I hope that exploring rap music for insights, criticisms and suggestions on school, schooling, teaching, teachas and learning in rap will become a central pursuit of this blog–and I hope to hear from other folks who are out there lookin…(g).
Yesterday I was surprised and excited to wake up, stumble to my computer with a fresh cup of coffee, and discover that dream hampton had begun tweeting about Zora Neale Hurston and all of Black Twitter was abuzz with personal-intellectual musings about the author, her wisdom and her work.
In under an hour, hampton was in conversation with Black intellectuals across the country like Mark Anthony Neal, Toure, and Imani Perry, not to mention the dozens or maybe hundreds of regular Black readers “testifying in my mentions right now,” as hampton put it, about Hurston’s life and work–sending facts, quotations, pictures and articles, many of which hampton dutifully retweeted, even as she headed to her grandmother’s funeral. Around noon Imani Perry tweeted, “Reading
#ZoraNealeHurston tweets reminding why it is important to be here on twitter, for the creative potential of digital communication.”
Like Things Fall Apart, Hurston’s Their Eyes Were Watching God was another book I dismissed in high school, then read again in graduate school only to be stunned by and disappointed in my younger self. Despite being a writer now, I was a dense reader in high school. I tended to get wrapped up in plots and only looked for the deeper stuff with some academic prodding. My unfair impulse is to blame my teachers for not telling me why these books were significant– “Hey, this book is about colonialism, pay attention”; “Hey, look, African American spoken vernaculars, look what dialogue can do, pay attention”–but some combination of my teachers’ politically correct unwillingness to explain why a particular book was important and my own bad attitude conspired to keep me in the dark.
I try to explain my intellectual position (to myself as well as curious others) as that I am a student of Black culture. As I readily confess to my own students, I’m no expert in hiphop, Black letters, or Afrodiasporic literature. But I’m reading as much as I can. Teaching and blogging are helping me do that; so is my Twitter feed, which (with its spread of rappers, Black intellectuals and African American news sources like the Root and the Griot) is as misleading a marker of my racial identity as my course information or my name.
Around 11:45 yesterday, hampton tweeted (after a comment [now missing from her timeline] on Zora’s “radical…privileging of ‘black talk'”)
One of my conflicts with writing Decoded was contributing to this growing idea that hip hop can be canonized in books, that books abt it +
may come to be more important that [sic] rap itself. It’s a continuing of privileging culture w/written texts over those whose impt texts are oral
Zora occupied language. She occupied the front porchers [sic] of storytellers. She was a listener. She privileged our oral traditions.
I’ll say it bluntly, and as neurotically and confessionally as I feel it: When I tell my students that we’re braving new intellectual territory together, when I invite them on a journey in the production of knowledge, when I write in my teaching philosophy that one of the reasons I love teaching hiphop studies is that students can create genuinely new, original scholarship when they apply published texts to a just-dropped single–am I just making excuses for a white academic’s co-opt of hiphop? Am I just forging space for whiteys like me to be able to participate via writing in a discourse which on a purely oral level is mostly closed to me? And what does it mean for us linguistic outsiders that Zora Neale Hurston wrote black dialect in the first place? Isn’t her foray into the written an invitation for us other writers to write back? Or isn’t it?
I don’t teach an explicitly anti-racist agenda in my classroom. I never bring up #OWS despite the e-mails urging me to stage a teach-in, and I don’t talk about my love and admiration for President Barack Obama even when I show Byron Hurt’s “Barack and Curtis” in class. But I have found, in teaching hiphop studies to largely white Michiganders, that dwelling with this material in an academic setting forces them to challenge sloppy language and generalizations, like calling people or places “ghetto” or conflating the words “poor,” “black,” or “inner-city”; and allows them language to talk about, for example, the poor, black inner-city that they roll their windows up when they drive through, or the policies of racial profiling from their policemen they see when those black neighbors drive through their white towns. And I hope that they are learning that these neighbors are not voiceless or devoid of culture–far to the contrary, they (with a diverse cohort of coconspirators) have created this movement we espouse called hiphop culture which draws on a rich tradition of African-American musical forms and has brought us DJing, graffiti, the emcee, and Kanye’s shutter glasses–which a student confessed she was dismayed to see her 10-year old sister coveting in a suburban Michigan mall.
When I was a sophomore in college, I applied for and received a Mellon Mays Undergraduate Fellowship, which consisted of a sizable cash stipend and summer research funding aimed to help me pursue my expressed goal of becoming a professor. Being an MMUF fellow at Princeton also involved monthly meetings with other undergraduate and graduate fellows, casual talks with professors of color, and a fancy annual banquet in which some professor or other reiterated every year how miserable the PhD process is, and enjoined upon us to keep on keepin’ on.
The goals of MMUF are as follows; it was my job as an aspiring sophomore to convince my school’s committee that I met them:
The fundamental objectives of MMUF are to reduce, over time, the serious underrepresentation on faculties of individuals from minority groups, as well as to address the consequences of these racial disparities for the educational system itself and for the larger society that it serves. These goals can be achieved both by increasing the number of students from underrepresented minority groups who pursue PhDs and by supporting the pursuit of PhDs by students who may not come from underrepresented minority groups but have demonstrated a commitment to the goals of MMUF. (mmuf.org)
That’s me, at the end: “students who may not come from underrepresented minority groups but have demonstrated a commitment to” these goals. The irony of it all was that MMUF, which had previously been a fellowship for minority students, was forced by anti-affirmative action legislation (I believe under the Bush II administration) to broaden its selection criteria from racial to ideological.
Six years later, I’m an MFA holder teaching hiphop studies to college freshmen (but still a white woman with an ambiguously ethnic name). Last semester, after one of my sections was in a classroom after a white man teaching a course on jazz and before another white man teaching a course on African cities, I turned my attention to novelist Cecil Brown’s Dude, Where’s My Black Studies Department? The Disappeareance of Black Americans from Our Universities (2007). The book opens to the author wandering across the greens of his alma mater, UC Berkeley, and wondering, like “one of the characters in the film Dude, Where’s My Car?” (ix), Dude, where are all the black students?
I was interested in this book not only because of my own experience as a white woman teaching Black subject matter to largely white and Asian students, but (more importantly) because Mr. Brown taught a course at Stanford called “From Homer to Hiphop,” and a peruse of this book’s Table of Contents online revealed that the author professed to have rediscovered Black Studies in the streets, among the hiphop heads. I was keen to read his arguments about the rifts between written and oral cultures of information.
I empathized with Mr. Brown’s statistics on the erosion of affirmative action policies in the last few decades–my courses are as much a commitment to diversity as an expression of my own interests. And many of his arguments were provocative, like his suggestion that while “special programs are established to help [Asian and Asian-American students] with their writing and speaking skills” (94),the same effort is not made to bring other students of color up to speed.
But what ultimately disappointed me about this book was Mr. Brown’s blanket dismissal of genuine white interest in hiphop music, an exasperation I see again and again in black writers’ work on hiphop. Brown suggests “rap music helps white youth deal with their fear of girls” (99), and that “White attraction to Black pimps are…symptoms of an unconscious desire to escape the structured life of the mechanical world” (102). But he’s never open to the possibility that white listeners empathize with rap’s critique of a racist and hypocritical society. I was reminded of Tricia Rose’s seminal Black Noise, where the author sneakily suggests her bias:
Jazz, rock’n’roll, soul, and R&B each have large devoted white audience members, many of whom share traits with Norman Mailer’s “white negroes,” young white listeners trying to perfect a model of correct white hipness, coolness, and style by adopting the latest black style and image. Young white listeners’ genuine pleasure and commitment to black music are necessarily affected by dominant racial discourses regarding African Americans, the politics of racial segregation, and cultural difference in the United States. Given the racially discriminatory context within which cultural syncretism takes place, some rappers have equated white participation with a process of dilution and subsequent theft of black culture. Although the terms dilution and theft do not capture the complexity of cultural incorporation and syncretism, this interpretation has more than a grain of truth in it. (5)
Look how Ms. Rose deftly undercuts the possibility of “young white listeners’ genuine pleasure and commitment” and then invokes the terms “dilution and theft” without taking responsibility for them.
Some of the only welcoming language I’ve seen is in the introduction to (Asian-American) Jeff Chang’s wonderful Can’t Stop, Won’t Stop, where he declares of the hiphop generation: “Whom does it include? Anyone who is down” (2). Even the provocateur Nas, after calling out to all his “kike niggers, spic niggers, Guinea niggers, chink niggers,” reminds his posturing audience, “They like to strangle niggers, blaming niggers, shooting niggers, hanging niggers, still you wanna be a nigger too?” (“Be A Nigger Too,” Untitled).
In Cecil Brown’s 1969 novel, The Life and Loves of Mr. Jiveass Nigger, the titular protagonist sits with the only Black woman he’s found in Copenhagen and lays his hand to her pregnant form:
He felt the small lump running smoothly under his fingers as she brought his hand smoothly over her brown hot belly.
“That’s a baby,” she said.
“Really,” he said. He was scared stiff.
“A white baby, ” she said.
“Does it make you feel a little bit disgusted?”
“Yeah, I think so.” (124)
* from Cecil Brown, The Life and Loves of Mr. Jiveass Nigger, 105.
Teaching a composition course on hiphop studies, the question arose among my students as to what the “correct spelling” of hiphop was. Is it HipHop, hip-hop, Hip-hop, Hip Hop, what? Uncertainties of hyphen and capitalization left us with about ten different choices. My major message to my students was that they ought to pick one spelling and stick with it, especially within a given paper. But, I added, my preferred spelling is “hiphop”–one word, no hyphen, no caps–just like the hashtag.
Because, hiphop, HipHop, Hiphop, or HIPHOP, the search query all comes out the same.
Before all our information went online, research meant using your brain to sort through a card catalog and the indexes of various books and publications. As a human, it was easy to see that if you were searching for “hip-hop,” “Hip Hop” probably contained some relevant information. But it’s a new world. Webtexts like wikis and blogs are increasingly trusted sources of information, and older publications, from books to back issues of newspapers, are finding their ways online and into the purview of Google Search.
For me, spelling our favorite cultural phenomenon “hiphop” is political, albeit in a dorky digital humanities sort of way. It’s organizing: not our community, but our information. (Heck, it’s the information age.) One-word #hiphop means those pesky little hips and hops won’t get lost on the interwebs; it strengthens our ability to seek out other hiphop heads, whether they’re blogging in Spanish or Arabic or Japanese. It creates a digital correspondence between previously searchable web databases and, now, the enormous conversation on #hiphop that’s taken hold on Twitter.
Call it a linguistic unity movement. Call it a language nerd’s rallying cry. Just, please, call it hiphop.
…Why, how do you spell it?
(from “Puns not Guns”)
Welcome to my new blog, hiphopocracy. I hope to use this space to reflect on my experience teaching and learning hiphop studies, and ideally to publish excerpts of work students are writing for other courses in hiphop studies.
The word “hiphopocracy” was invented by one of my students in the first First Year Writing course I teach at the University of Michigan. We were discussing a possible paper extension when I explained, “This isn’t a democracy, but I’m interested in your opinion.” “It’s a hiphopocracy!” one of my students yelled. What a resonant word. Its connotations swing from hip-hip-hooray to hypocrisy, from the four pillars of hiphop to the gangster mentality 50 Cent and W. have in common. I’m excited to begin chronicling and am looking forward to sharing this space with others committed, as I am, to the production of knowledge in this field.