I don’t intend to discuss the “Blurred Lines” case in this post. There are plenty of folk already committing thoughts on the ruling. While the circumstances of the recent Thicke/Williams/Gaye case are not explicitly about sampling, they are indicative of the direction sample/copyright litigation can go in the future. This was a songwriting case in which the evidence used was linked in snippets (samples). When samples of a composition infringe upon the copyrights for the song, it is dangerous territory. Rather than focus on those dangers however, I’d like to exemplify possibilities of a more open (and arguably the intended) interpretation of copyright laws, by doing something I should have done seven years ago – put out my project Heads (dropping on April 1st, 2015).
My position has not changed from previous writings on sample laws - transformative sampling produces original work. My intent here is to present an artist’s statement on Heads that illustrates how transformative sampling and derivatives of it require broader interpretation to also be legally covered as original compositions.
I’ve kept Heads in the vaults since 2007 while continuing from its artistic direction, all the while doing little tinkerings to convince myself it wasn’t done yet (it was). I had been pursuing analog technologies I swore would be the finishing touches it needed, to convince myself it wasn’t ready yet (it was). Then I lost 4TB of files in a quadruple hard drive killer power surge. The last Heads masters were among the 500GB that survived.
The project was born in response to comments made by Wynton Marsalis, dismissing hip-hop and denying its connection to the legacy of black music.
It’s mostly sung in triplets. So what? And as for sampling, it just shows you that the drummer has been replaced by a loop. The drum – the central instrument in African-American music, the sound of freedom – has been replaced by a repetitive loop. What does that tell you about hip-hop’s respect for African-American tradition? – Wynton Marsalis
I was offended as both a hip-hop and jazz head, so I set out to produce a body of work that showed the artistic originality of sampling and tied the practice to black musical traditions.
Prior to the analog experiments, I was modeling a series of digital Open Sound Control (OSC) instruments based on the monome, starting with a sampler but expanding into drum machines synthesizers and other noise makers. Together I called them the Heads Instruments. 95% of the composition work on Heads began with these instruments, all of which were built around the concept of sampling.
The title Heads, comes from the musical head, which is a fundamental part of the jazz tradition. The head is the thematic phrase or group of phrasings that signify a song; heads can be comprised of melody, harmony and/or rhythm. Jazz musicians use the head as a foundation for improvisation, a traditional form including the alternating of head and solo improvisations . Often times in jazz, the head comes from popular songs re-envisioned through improvisation in a jazz context, such as John Coltrane’s famous refiguring of “My Favorite Things” from The Sound of Music. In addition to being covers, these versions are transformations of the original into a different musical context. The Heads Instruments were designed specifically as instruments that could perform a head in a transformative manner.
Hip-hop attacks itself. It has no merit, rhythmically, musically, lyrically. What is there to discuss? – Wynton Marsalis
I was a bit annoyed at Marsalis, just how much is illustrated by the opening track of Heads, “Tony Wynn,” named after the contemporary jazz saxophonist Tony Wynn, who, like Marsalis, feels that hip hop is not music. In it a character berates his friend for bringing up Wynn’s position. On the surface the song talks trash, but musically it makes layers of references.
First, the song’s format (down to the title) is a nod to the Prince tune “Bob George.” In his song, Prince parodies a character berating a girlfriend for being with Bob George. The voice of the character in “Tony Wynn” and some of his comments come straight from Prince’s song, but the work as a whole is not a direct cover of “Bob George.”
“Tony Wynn” is undeniably influenced by the Minneapolis sound, that eclectic late 1970s and early 80s scene that blend of funk, rock, and synthpop, but how the track arrives there is complicated. It does contain a Prince sample, but not from “Bob George.” The sample is played in a transformative manner, chopping a new riff different from the source material. It also includes a hit from another song, a sample of only one note, yet one identifiable as signature. The drums are ‘played’ in what could be described as the Minneapolis vibe. You can also hear a refrain that mimics yet another song. All of these sampled parts create a new head, to which I added instrumental embellishments with co-conspirator Dolphin on bass, synth, and the killer Prince-esque guitar solo.
The track represents a hodgepodge of Prince influences, but because those influences are so varied, none can be individually identified as the heart of “Tony Wynn.” Furthermore, at the bridge all of the samples get flipped on each other, some re-sampled and performed anew. Nothing can be pinned down as an infringement on technicalities, without taking into account the full context of the transformation. While “Tony Wynn” is heavily influenced by Prince, it is not a Prince song.
Rap Rap Rap
The second track on Heads,”Rap Rap Rap,” features Murda Miles and Killa Trane. I chose its title and head to reference the 1936 Louis Palma song “Sing Sing Sing,” made popular by the Benny Goodman Band. Coming out of the big band era, the song is closer to a traditionally composed Western standard, the heavy percussions however distinguish it. While you will find no samples of sound recordings from any version of “Sing Sing Sing” in “Rap Rap Rap,” it still represents the primary sample head used.
The opening percussive phrases are influenced by rhythmic hand games—an important but often overlooked precursor to hip hop discussed in Kyra Gaunt’s The Games Black Girls Play: Learning the Ropes from Double-Dutch to Hip-Hop, Here the rhythm sets the pace before charging into the head with a swing type of groove as the two featured artists, Murda Miles on trumpet and Killa Trane on sax, call out the head. What distinguishes these horns however, is that they are both sample based.
The song’s head is still based on “Sing Sing Sing,” but for the dueling horn parts the samples come from the recordings of Miles Davis and John. While Davis and Coltrane played together at a fair number of sessions, these samples come from two divergent sources from their individual catalogs. I chopped, tuned and arranged them for performance so that they could play in tune with the head.
The opening half of “Rap Rap Rap” sees both sticking to the head with little flourishes, but at the half way mark, the accompaniment changes to a distinct hip-hop beat still firmly rooted in the head. The two horns shift here as well, trading bars in a way that nods to both jazz and rap. The phrasing of the sample performance itself mimics a rapping cadence here, bridging the gap between the two traditions.
The head for next track “La Botella” (The Bottle), uses a popular salsa motif as the head, accentuated by a son influenced percussive wall of sound. The percussions vary from live tracked percussions to percussion samples to percussive synthesis. I performed many of the percussive sounds utilizing the Heads Instruments sequencer, which lends itself to the slightly off—while still in the pocket—swing.
The format of this particular head allowed for an expanded arrangement, through which I nod to the Afro-Cuban influence in the African American tradition, from jazz to hard soul/funk to rock and roll. Son evolved from drumming traditions that have their own forms of the head. There is a duality in these two traditions that pairs a desire for tightness with a looseness in spirit, and this tension continues into musics influenced by them. The percussions on “La Botella” carry that duality. The collective drums sound as an instrument, while each individual drum can be aurally isolated.
The actual samples in the song come from vocal bits of The Fania All-Stars, but the true Fania mark I emulate on “La Botella” is the horn section. They sound nowhere near as good—let’s just get that out of the way—but the role they play comes directly from the feel of a classic Fania release. Could the horns actually be attributable to a single source? I doubt it, but more importantly, they operate only as a component of the song itself, placing this inspiration in a different musical context.
“Sound Power” fully embraces ‘sound’ as a fundamental musical object. Sounds in and of themselves can be understood as heads. The primary instrument I used on “Sound Power” is the sound generator of the 4|5 Ccls Heads Instrument. 4|5 Ccls is an arpeggiator modeled after John Coltrane’s sketches on the cycle of fifths. I tend to think of such sounds in relationship to the latter Coltrane years when he was using his instrument as a sound generator, clustering notes together and condensing melody.
Similarly, arpeggiators group notes into singular phrases which can be interpreted as heads. The head on “Sound Power” does not push the possibilities to the extreme, as Coltrane did; it remains constrained within a rhythmic framework. However, it shows the power of sound as fundamental. All of the drums, percussive elements, bass and harmonies flow from the head, accentuated by heavyweight vocal chops from the Heads Instrument scratch emulator.
The intro to “Come Clean” marks a turning point in the album. The first four tracks present are technical feats to illustrate the point. “Come Clean” doesn’t slack off. Musically this track is the closest to the “Blurred Lines” case; notably, other than the intro, it contains no sample. It’s head, however, comes from the Jeru the Damaja song “Come Clean” produced by DJ Premier. I did an extensive breakdown on the technical details of “Come Clean” on Avanturb a few years ago; my online installation shows how (and for how long) I have been contemplating this track. But to paraphrase the sample here, the true power of music is helping the listener realize the breadth of their own existence in this universe. My use of the song is very intentional, and I deliberately change its themes for the album.
For “Come Clean” I worked with percussionists Zach and Claudia who studied in the Olatunji line of drumming. They noted the physical timing challenges getting used to the song’s unique head, but, once they locked in, the head held its own. That exemplifies the power of this means of composing – new original ideas which can push music’s possibilities. As an artist, I advocate for the interpretation of copyright laws so that someone cannot sue an artist because three notes of a song appear in one they own, or because a sound from the recording the record company convinced the artist to sign over to them for pennies was repitched and played into a melody. I know that arriving to music via these methods can push the traditions further, everything copyright laws were written to encourage. If we don’t change the way we think about copyright, the ability to create in this manner will be lost in litigation.
Primus Luta is a husband and father of three. He is a writer and an artist exploring the intersection of technology and art, and their philosophical implications. He maintains his own AvantUrb site. Luta was a regular presenter for Rhythm Incursions. As an artist, he is a founding member of the collective Concrète Sound System. Recently Concréte released the second part of their Ultimate Break Beats series for Shocklee.
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Throughout the month of March, nerdcore MCs Mega Ran (Raheem Jarbo) and Sammus (Enongo Lumumba-Kasongo) will be embarking on the “Rappers with Arm Cannons” Tour. Both artists independently based their monikers on two of the most notable video game characters to possess arm cannons, (Mega Man and Samus respectively), but they have since collaborated on several songs and a SoundScan charting Castlevania project, as well as sharing the stage at numerous concert venues and conventions, and releasing individual albums and videos that have received international attention and critical acclaim. Now three years later the two teachers-turned-rappers have decided to take their show on the road alongside rapper and sound engineer Storyville (Matthew Weisse), who has recently joined forces with Mega Ran to release their February 2015 album “Soul Veggies.”
While at first glance the name of the tour appears a bit tongue-in-cheek, it calls necessary attention to the growing presence of Black nerdcore artists like Mega Ran and Sammus who cast their experiences as people of color against the backdrop of nerd and geek culture. In Mega Ran’s case, this has meant writing verses about his struggle to make sense of his Black nerd identity while growing up amongst a very rough crowd in Philadelphia. For Sammus, being a rapper with an arm cannon has largely meant reconciling her ideas about the lack of diverse representations of Black women in notable movies, games, and cartoons among other media forms.
Both Mega Ran and Sammus began making beats on the Playstation game MTV Music Generator. Since that time Sammus has brought together the production styles of Kanye West, Daft Punk, Björk and various video game composers to produce beats that are rich with video game synths and uniquely chopped samples. Mega Ran has similarly drawn on his love of hip hop artists, such as Redman, Nas, and Busta Rhymes as well as music from video games such as Mega Man, Final Fantasy VII, and River City Ransom.
On Tuesday, March 10th, the tour stopped at Cornell University’s Just About Music center where SO! Editors J. Stoever And Aaron Trammell sat down with the trio for a very frank and open discussion on how to survive and thrive as independent artists in the new music economy. Here’s a choice sample of that conversation:
The tour began on March 5th in NYC and will continue through March 19th with final stops in Austin, TX at this year’s South-by-South-West (SXSW). For full details on tall of the dates visit http://sammusmusic.com/shows-tour-dates/
Enongo Lumumba-Kasongo is a PhD student in the Department of Science and Technology Studies at Cornell University. Since completing a senior thesis on digital music software, tacit knowledge, and gender under the guidance of Trevor Pinch, she has become interested in pursuing research in the emergent field of sound studies. She hopes to combine her passion for music with her academic interests in technological systems, bodies, politics and practices that construct and are constructed by sound. More specifically she would like to examine the politics surrounding low-income community studios, as well as the uses of sound in (or as) electronic games. In her free time she produces hip hop beats and raps under the moniker Sammus (based on the video game character, Samus Aran, from the popular Metroid franchise).
Making Music at Studio X: The Identity Politics of Community Studios-Enongo Lumumba-Kasongo
SO! Amplifies: Regina Bradley’s Outkasted Conversations-Regina Bradley
EDITOR’S NOTE: This post, a personal essay concerning an endangered archive of radio recordings in Detroit by University of Michigan Professor Derek Vaillant, has been temporarily embargoed due to a security concern regarding a specific location discussed in the post. It will be restored as soon as possible, with additional details from the author. — Special Editor Neil Verma
Tuning Into the “Happy Am I” Preacher: Researching the Radio Career of Elder Lightfoot Solomon Michaux
Welcome to the second installment of our Thursday series spotlighting endangered radio archives across the United States, promoting the work of the Radio Preservation Task Force (RPTF), which is part of the National Recording Reservation Plan of the Library of Congress. Our series kicked off two weeks ago with this post by Josh Garrett-Davis exploring both the history of Native American radio and new ways of thinking about it, and the series will conclude with a piece next week by the University of Michigan’s Derek Vaillant about radio recordings in immediate need of preservation in Detroit.
Between possible archives and endangered ones, we have an article about an archive that has begun to speak after long years of silence. Below, Professor Suzanne Smith of George Mason University gives us a preview of her research into a radio evangelist who was among the most prominent African Americans of his day, yet has been largely forgotten. Smith’s fascinating work not only revisits Elder Michaux as a historical figure, but also gives us a clear sense of how a project in radio reservation relies not only on institutional resources, but also on personal outreach. As many of us who are part of the preservation project are learning, media history lives on in storage units, basements and lockers, preserved by collectors, churches and communities that only individual connections can truly reach.
– Special Editor Neil Verma
In October 1934, the Washington Post published a feature about Elder Lightfoot Solomon Michaux in which it boldly declared that the “radio evangelist extraordinary, is the best known colored man in the United States today.” At the time, Elder Michaux, known as the “Happy Am I” Preacher, had a national radio show on the CBS network that broadcast his ministry of happiness and holiness to over twenty-five million listeners each week.
Like many popular evangelists of his era, Elder Michaux promoted his image as one of God’s prophets, presciently envisioning that radio could revolutionize the purview of modern evangelicalism. Michaux first used portable radio equipment to broadcast his holiness revivals in the mid to late 1920s in his hometown of Newport News and these religious programs were among the first of their kind in the United States. By 1929, Michaux moved to Washington, D.C. in the hopes of expanding his mission.
As an African American, Michaux initially had difficulty convincing local D.C. radio outlets to put him on the air. Eventually, he persuaded James S. Vance, local owner of WJSV, to broadcast his weekly revivals. When the CBS network bought WJSV in 1932, the budding evangelist achieved a national audience in the millions.
The key to Michaux’s success was his ability to combine his preaching with snappy, upbeat gospel songs that reminded listeners that a holy life leads to a happy life, a message that resonated with Americans navigating the economic trials of the Great Depression. By the late 1930s, the BBC invited Michaux to broadcast his program on its network and listeners around the globe soon began to tune into his WJSV broadcasts in via shortwave hookup. These opportunities allowed the charismatic preacher to reach a vast international radio audience that extended from Europe to Africa, South America, and the Caribbean. That Michaux’s broadcasts, like his story, have disappeared from radio history has impoverished our sense of the role of race in the soundscape of the era.
My current book project examines Michaux’s extraordinary life and career as a radio evangelist. For this post, I want to explain both Michaux’s significance to the history of religious radio as well as African American history; and how my research has led me to join the Radio Preservation Task Force in an effort to preserve the surviving recordings this important figure, but understudied, figure.
In spite of his many accomplishments, Elder Michaux has been largely overlooked in the histories of religious radio and African American religion. Scholarship on religious radio from the 1920s and 1930s tends to focus on figures such as Father Charles Coughlin and Aimee Semple McPherson with only passing mention of African American preachers such as Michaux. In the history of African American religion in the 1930s, Michaux tends to be overshadowed by scholarship on other major figures such as Father Divine and his Peace Mission Movement and Sweet Daddy Grace and his United House of Prayer. Although Michaux’s ministry was often categorized as a religious cult in the popular press of the time, his Gospel Spreading Radio Church of God was firmly a part of the black Holiness movement and continues to have ten active congregations today.
Throughout his career, which began in the late 1920s and extended until his death in 1968, Elder Michaux defied the odds and challenged boundaries of race, theology and politics to become one of the most successful religious leaders and media celebrities of his time. As early as 1926, Michaux, whose Holiness ministry openly welcomed all races, was arrested for baptizing whites and blacks together. Once established in Washington, D.C., Michaux led annual mass baptisms in the Potomac River and later at Griffith Stadium that drew tens of thousands of followers. At the height of his fame, from the 1930s through the 1950s, Michaux was regularly invited to the White House to consult with Presidents Roosevelt, Truman, and Eisenhower about the racial issues of the day. By the early 1960s, Michaux engaged in public debates with both Martin Luther King Jr. and Elijah Muhammad, leader of the Nation of Islam, about the direction of the civil rights struggle.
My book argues that Elder Lightfoot Solomon Michaux is critical to our understanding of how religious leaders used the mass medium of radio to literally “sell” evangelical faith movements in modern America. Elder Michaux was the first to fully develop the concept of a “Radio Church,” which offered official membership to followers and created one of the first, if not the first, virtual religious communities in modern America. A true evangelist, Michaux sought to reach believers and potential converts wherever they were and knew that the radio could facilitate his mission in revolutionary ways. In an interview in 1938, Michaux explained, “I wanted to give people religion over the air so they might have it at home. Then they couldn’t have an excuse for not going to church. They couldn’t say that they were tired or didn’t have the right clothes. They could get God and his teachings right in their own parlor.” Most significantly, Michaux’s entrepreneurial skill at marketing his Gospel Spreading Church of God through the radio was simultaneously in service to his race and racially transgressive in ways that complicate our understanding of how modern religious movements navigated Jim Crow segregation.
So how can we actually give an account of Michaux’s contributions? Researching radio programming from the 1920s and 1930s presents a number of challenges for any historian because recordings of broadcasts from this period are rare. Fortunately, Elder Michaux began his career on WJSV, one of the most powerful stations in Washington in the 1930s (which became WTOP, the most popular local news radio station in Washington, D.C. today). The first director of WJSV under CBS ownership was Harry Butcher, who had the foresight in September 1939 to record an entire day of programming, which is remarkable considering this was accomplished without the use of magnetic recording tape. Although this collection does not include Elder Michaux’s program, it is a valuable audio snapshot of the radio era in which he thrived.
My quest to locate recordings of Elder Michaux’s broadcast has led me to destinations as far away as the BBC archives in London, which houses two recordings of Michaux’s first British broadcasts; and as close as the main branch of the current Gospel Spreading Church of God here in Washington.
In the past two years, I have also developed meaningful relationships with congregants of the church, who have begun to be willing to share their private archive of recordings. During one oral history interview, one church member, who is 92-years old, gave me a reel-to-reel tape from Elder Michaux’s funeral service, which was broadcast in October 1968. Another elder member from Newport News sent me recordings of Michaux preaching at Lorton Prison in Lorton, Virginia in the 1950s. Most significantly, I recently met the current sound engineer at the church, who has been a member since the 1940s and has a large archive of reel-to-reel tapes of Michaux’s radio broadcasts from the 1950s and 1960s. At the height of his fame in the early 1930s, Elder Michaux broadcast his religious services daily and never missed a week of broadcasting until his death in 1968. The church has only kept a fraction of these broadcasts. Nevertheless, a significant number of them exist and are housed in the church’s private storage. I am currently trying to assess the scope of the church’s collection, which has involved reaching out to church members in Philadelphia, New York City, and Newport News, Virginia. I am also trying to investigate grants that might support my efforts to digitize the tapes as soon as possible since they are at risk of deterioration in the church storage facilities.
My research on Elder Lightfoot Solomon Michaux’s career has convinced me that more work needs to be done to pursue the preservation of African American religious radio broadcasts in general. The work of the Radio Preservation Task Force can support this mission, but it will also involve grassroots outreach to established African American churches. Many of these churches regularly broadcast their services and may have their own private archives of recordings that can offer us an invaluable glimpse at the aural history of African American religious practices in the twentieth century.
Moreover, through my ongoing relationships with the congregants of Elder Michaux’s Gospel Spreading Church of God, I have developed a deeper appreciation for the importance of personal outreach to African American religious communities in the service of preserving the history of religious radio. The efforts of the Radio Preservation Task Force are critically important in terms of identifying existing institutional archives, but only through individual connections with these vital, but often overlooked minority communities, will we be able to discover and preserve these treasures of our radio past.
Suzanne E. Smith is Professor of History in the Department of History and Art History at George Mason University. She is the author of Dancing in the Street: Motown and the Cultural Politics of Detroit (Harvard University Press, 1999) and To Serve the Living: Funeral Directors and the African American Way of Death (Belknap Press, 2010). She is currently working on her third book, tentatively titled The ‘Happy Am I’ Preacher: The Extraordinary Life and Times of Elder Lightfoot Solomon Michaux.
All images courtesy of the author.
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