Toward a Practical Language for Live Electronic Performance
Amongst friends I’ve been known to say, “electronic music is the new jazz.” They are friends, so they smile, scoff at the notion and then indulge me in the Socratic exercise I am begging for. They usually win. The onus after all is on me to prove electronic music worthy of such an accolade. I definitely hold my own; often getting them to acknowledge that there is potential, but it usually takes a die hard electronic fan to accept my claim. Admittedly the weakest link in my argument has been live performance. I can talk about redefinitions of structure, freedom of forms and timbral infinity for days, but measuring a laptop performance up to a Miles Davis set (even one of the ones where his back remained to the crowd) is a seemingly impossible hurdle.
Mind you, I come from a jazzist perspective, which means that I consider jazz the pinnacle of western music. My classicist interlocutors will naturally cite the numerous accomplishments of classical composers as being unmatched within jazz. That will bring us to long debates about the merits of Charles Mingus and Duke Ellington as a composers, which leads, for a good many, to a concession on the part of Duke at least, but an inevitable assertion of the general inferiority U.S. composers compared to the European canon. And then I will say “why are we limiting things to composition when jazz goes so much further than the page?” To which I will get the reply: “orchestral performers were of the highest caliber.” Then I will rebut, “well why was Europe so impressed by Sidney Bechet?” But I digress.
Why talk about classical music in a piece on electronic music, you, my current interlocutor, may ask? Well, in placing electronic music in a historical context, its current stage of development keeps pace with the mental cleverness found in classical but applies it to different theoretical principles. The electronic musician’s DAW (Digital Audio Workstation) file amounts to the classical composer’s score; the electronic musician’s DSP (Digital Signal Processor) parallels the classical composer’s orchestra. I could call electronic music “the new classical” and I’d have a few supporters. But. . .taking it to the level of jazz? Electronic music would have to include not only the mental cleverness, but the physical cleverness as well.

Electronic artist using Ableton 5 Live, Image by Flickr user Nofi
Let’s back up for a bit. A couple years back, I did a piece for Create Digital Music on Live Electronic performance. I talked to a diverse group of artists about their processes for live performance, and I wrote it up with some video examples. It ended up being one of the most discussed pieces on CDM that year, with commentary ranging from fascination at the presentation of techniques to dismissal of the videos as drug-addled email inbox management.
This was to be expected, because of the lack of a language for evaluating electronic music. It is impossible to defend an artist who has been called a hack without the language through which to express their proficiency. Using Miles Davis as an example–specifically a show where his back is to the audience–there are fans that could defend his actions by saying the music he produced was nonetheless some of the best live material of his career, citing the solos and band interactions as examples. To the lay person, however, it may just seem rude and unprofessional for Davis to have his back to the audience; as such, it cannot be qualitatively a good performance no matter what. Any discussion of tone and lyrical fluidity often means little to the lay person.
The extent of this disconnect can be even greater with electronic performances. With his back turned to the audience, they can no longer see Miles’ fingers at work, or how he was cycling breath. Even when facing the crowd, an electronic musician whose regimen is largely comprised of pad triggers, knob turns, and other such gestures which simply do not have the same expected sonic correspondence as, for example, blowing and fingering do to the sound of a trumpet. Also, it is well known that the sound the trumpet produces cannot be made without human action. With electronic music however, particularly with laptop performances, audiences know that the instrument (laptop) is capable of playing music without human aid other than telling it to play. The “checking their email” sentiment is a challenge to the notion that what one is seeing in a live electronic performance is indeed an “actual performance.”
In the time since writing the CDM piece, I’ve seen well over a hundred live sets, listened to days worth of live recordings, spoken in-depth with countless artists about their choices on stage, and gauged fan reactions many times over: from mind-blowing performances in barns to glorified electronic karaoke in sold-out venues, tempo locked beat matching to eight channel cassette tape loops, ten thousand dollar hardware to circuit bent baby toys. After all of that, I still don’t know that I can win the jazz vs. electronic music debate, but I will at least try.
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A while back, I was paging through the December 2011 edition of The Wire when I came upon a review of a Flying Lotus performance, the conclusion of which stood out:
On record, the music has the unruly liquidity of dream logic wandering from astral pathways down alphabet street, returning via back alleys on its own whims. Maybe the listening mind, presented with pretty straight analogues of those tracks, rebels, expecting something more mercurial, more improvised. The atmosphere in the venue reflected this upper-downer tension and constraint: the crowd noise was positive, but crowd movement was minimal – a strange sight in the midst of FlyLo’s headier jams. When the hall emptied there was a grumbling undercurrent as the tide of humanity was spilling slowly down the Roundhouse steps, whispers of it must have reached the upper levels. One casualty high above leaned over to berate them: “You don’t know, even understand, what you just FELT.” Sadly though, he didn’t stick around to enlighten anyone.
It should be noted that there are positive reviews of the show, and while not necessarily the best gauge, the videos from the event may seem to tell a different story.
What stood out for me from the review however, was that in trying to write about what the writer felt was a less than stellar performance, there was only one critique which could directly be attributed to the music, which was to say that Flying Lotus performed “straight analogues” of his tracks. Beyond that, the writer was left describing the feelings from the audience.
Feelings are tricky things. We all have them and they are the fundamental point of connection we seek when experiencing music. The message conveyed through the medium of music is meant to be an emotional one. But measuring those emotions is a task which cannot escape subjectivity. In a case like this when one writer is attempting to speak for the feelings of the whole audience, it becomes really tricky. Sure the writer may consider their analysis to have been objective, but it was still based on their perception of the audience, not the audience’s perception. Even more, this gauging of the audience dynamic does not tell us how the actual music performance was regardless of the varied perspectives from within the audience. I contend that this gap occurs because the language for discussing electronic performance has not yet been established.
Around the time I read The Wire review I was also reading Adam Harper’s Infinite Music, which offers variability as a primary factor of analysis in music. Instead of building on traditional music theory, Harper takes cues from those on the fringes of western music. He builds a concept of ‘music space’ by expanding John Cage’s “sound space,” the limits of which are ear determined. Furthermore, Harper’s non-musical variables and how they play into creating individually unique musical events, strengthens Christopher Small’s notion of musicking as a verb. In this way, Harper creates a fluid language for discussing music which might prove practical for these purposes.
It is helpful to use one of the central concepts of Harper’s music space, musical objects, as a means of distinguishing electronic performance.
Systems of variables constitute musical objects – Adam Harper
Going back to Miles Davis, his instrument is a monophonic musical object with a limited pitch and dynamic range in the upper register of the brass timbre. His musical talent is evaluated based on how he is able to work within those limitations to create variable experiences. His band represents another musical object comprised of the individual players as musical objects as well. The venue in which they are playing is a musical object, as is the audience and Davis’ decision to perform with his back to it. It is the coming together of all of these musical objects that creates the musical event (an alternate event includes the musical object which recorded the performance, and the complete setting of the listener as an individual musical objects upon playing the live recording). In a musical event comprised of these musical objects – Davis performing live in front of an audience with his back turned so he can face the band–it is possible to imagine a similar reaction to the above commentary about Flying Lotus, including a guy berating the audience for not making the connection.

Miles Davis @ Montreux, 8.7.1984 Image by Flickr user Christophe Losberger
In this Davis example however, we could listen to the audio to determine whether or not it was a “good” performance by analyzing the musical objects which can be observed in the recording (note: this would be technical analysis of the performance, not the event or its reception). Does Davis’s tone falter? How strong are the solos? Is he staying in the pocket with the rest of the band? Evaluation of these variables would be a testament to his proficiency which could be compared to other performances to determine if it measures up.
Flying Lotus’s set however is a bit different. Yes, we could listen back to the audio (or watch the video) and determine if indeed it measures up to other sets he has performed, but unlike with Davis, we cannot translate what we hear directly to his agency. When we hear the trumpet on the Davis recording we know that the sound is caused by him physically blowing into his instrument. When we hear a bass in a Flying Lotus set, there isn’t necessarily a physical act associated with the creation of the sound. With all of the visual cues removed in the Davis example, we can still speak about the performance aspect of the music; the same is not necessarily so about an electronic set, even with visual cues. In many electronic sets, it is only when something goes wrong that actual agency in the music being performed can be attributed.

Flying Lotus,@ SonarDome, Sonar 2012, Image by Flickr user Boolker
Where the advent of the laptop and DSP advances for music have expanded creative possibilities, they only shroud what the performers using them are actually doing in more mystery. It’s an esoteric language, or perhaps languages, as ultimately each artist’s live rig configuration amounts to different musical objects, across which there may not be compatibilities.
However, in certain musical circles there are common musical objects. Perhaps the most common musical object for performance in electronic music right now is Ableton Live, which results in common component musical objects across performances by different artists. Further, an Ableton Live set can sound just like a Roland 404 set, which can sound just like a DJ set with a Kaoss pad, all of which can sound identical to a set not performed live but produced in the studio (or bedroom as the case may be) for a podcast. The reason for this is that much of the music is already fixed. What changes is the sequencing of these fixed pieces of music over time, their transitions and the variety of effects employed. The goal for these types of sets is a continuous flow of pre-arranged music, which parallels that of a DJ set.
In the past few years, the line between a live electronic set and a DJ set has been blurred extensively. Fans have become fairly critical of artists, to the point that it has become standard practice for promoters to list whether performances will be live or a DJ set. Even on the DJ end of the spectrum there’s a lot of questions, as artists have been called out for their DJ set being an iPod playlist. To qualify as a live set however, an artist must be doing more than just playing songs. How much more is debatable, but should it be?

Flying Lotus – Sónar 2012 – Jueves 14/05/2012, Image by Flickr user scannerfm
Nobody in their right mind would call Miles Davis a hack. Even if they didn’t like specific performances, few would question his proficiency with the instrument. The reason for this is that his talent rises above the standard performance, beneath which someone could be qualified as a hack. If a trumpet player spent a whole night performing only shrill notes of a C major chord around middle C, without properly qualifying that their performance would be so constrained as a stylistic choice, one might consider calling that artist out as a hack (I apologize in advance to the serious musician that fits in this description).
The rationale behind this assessment is based on knowing the potential variability of the instrument and realizing that the performer is not exploring any of that variability. Perhaps there could be other layers of variability (e.g. an effects chain) added to the trumpet to make it interesting musically, but it can be objectively said that they don’t measure up to a standard quality of a trumpet player. If we say that the trumpet has an extensive dynamic range, a tonality which can go from smooth to harsh and a pitch range of just over three octaves, we can see how the player in our example is exhibiting quite a low proficiency.
This goes across all styles of trumpet playing. Were a style to impose limitations on a player, it could be said that the style did not allow for the full expression of proficiency on the instrument. A player within that style could be considered proficient in that context, but would require a broader performance to be analyzed for general proficiency. So the player in our example could be a master of “Shrill C” trumpet, but in order to compare with a Miles Davis they would have to perform out of style. Conversely, Miles Davis may be one of the world’s greatest trumpet players, but possibly the worst “Shrill C” trumpet player ever.
From this we can see that the language of variability provides a unique way to objectively speak on the performance of musical objects, while fully taking into account the way styles can play into performance. Using this language we open the world of electronic performance up for analysis and comparison.
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This is part one of a three part series. In my next installment, I will use some of the language here to analyze the instruments and techniques used in electronic performance today. Once we have a fluid language for describing what is being used, I believe we will be better equipped to speak about what happens on stage.
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Featured Image by Flickr User Scanner FM, Flying Lotus – Sónar 2012 – Jueves 14/05/2012
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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 is a regular guest contributor to the Create Digital Music website, and maintains his own AvantUrb site. Luta is a regular presenter for the Rhythm Incursions Podcast series with his monthly showRIPL. As an artist, he is a founding member of the live electronic music collectiveConcrète Sound System, which spun off into a record label for the exploratory realms of sound in 2012.
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REWIND! . . .If you liked this post, you may also dig:
Experiments in Agent-based Sonic Composition–Andreas Pape
Evoking the Object: Physicality in the Digital Age of Music--Primus Luta
Sound as Art as Anti-environment–Steven Hammer
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Sounding Out! Podcast #13: Sounding Shakespeare in S(e)oul
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Listen. I’m hearing Shakespeare. Taking four of Shakespeare’s tragedies (Macbeth, Othello, Hamlet, King Lear), I hear Shakespeare in and around another anachronistic soundscape – the blues. The space of this sonic experience will be YOGIGA Expression Gallery, a performance space in Hongdae, a popular art and club scene in Seoul, Korea, on January 26, 2013, in their 불가사리 : 실험/즉흥 발표회, or Starfish: Experimental/Improvisational Performances. The performers will include: Carys Matic on percussion, 황서영 (Hwang Seo Young), reading, and myself on the alto sax. Melding the blues and Shakespeare, this project involves my writing short, page-length poems in contemporary English that contain a line from a Shakespeare play, as well as the play’s main ideas. Part of my task is bedding the Shakespeare passage in an English that is lyrical, but untimely, in part so as to re-produce the strangeness of the Bard. These lines are then laid across a bit of percussion built out of the playing of Shakespeare’s books – literally. The rhythmic foundation is thus established upon a thing that didn’t exist properly in Shakespeare’s time, yet is so central to Shakespeare today. And finally, I use an alto saxophone and blues scales to improvize a bit of blues along with the percussion and the reading. In short, I’m queering Shakespeare by placing him in a blues bed, punctuated by the pounding of books, and dressed up in a Korean, female voice.
CLICK HERE TO DOWNLOAD: Sounding Shakespeare in S(e)oul
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Brooke A. Carlson is an Assistant Professor of English Literature at Hankuk University of Foreign Studies in Seoul, Korea. His areas of concentration include Early Modern Drama, English Renaissance, World Literature, Composition, Gender/Race, and Sound. He writes on early modern notions of subjectivity, class, and capitalism, and has published most recently on Jonson and Milton.
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The Sounds of Anti-Anti-Essentialism: Listening to Black Consciousness in the Classroom

Image by Flickr User Pere Ubu
In teaching the many interrelated and complicated aspects of the Civil Rights movement, Black Power, and the Black Arts Movement, the challenge for me is to help students understand the “facts” of this period, and to simultaneously destabilize the teleological historical narrative these “facts” seem to suggest. In a pedagogical context, sound helps fill in the gaps that fall outside of the knowledge produced–and contained within–certain archival accounts of black cultural and political history. While crucial, having students listen to the gaps, can be daunting, especially in our current historical moment, as the decades-long push against identity politics has been solidified by the recent (re)election of the nation’s first black president, Barack Obama. This point demands more elaboration than I can provide here, but the critical pedagogical issue it raises within the province of black studies, is that it is becoming increasingly difficult to consider black political culture outside of the sedimented lines of American pluralism and black radical thought.
I use sound as a pedagogical tool to help outline a middle ground–what Frantz Fanon refers to in The Wretched of the Earth as “zone of hidden fluctuation” (166)–based upon articulations of resistance and identity that refuse to be frozen in time. Building on Paul Gilroy’s conceptualization of anti-anti-essentialism in The Black Atlantic, an idea of black consciousness that is flexible and moves between the insufficient terms of “essentialist” and “anti-essentialist,” I use specific pedagogical examples to suggest that teaching about race and sound is a rich, evolving, and productively interactive continuum. The auditory sense opens up new terrains of knowledge and dynamically expands the possibilities for students to think through the intricate and multifaceted formations of black consciousness during the volatile years of the 1960s and the resonance of those years in our present.
The recorded presence of Martin Luther King, Jr., for example, represents an important aural site for engaging in reflexive pedagogy, because King’s tonality–the resonance of his voice–creates a certain familiarity and is pivotal to the construction of the American myth of the radical transformation of the civil rights movement and the idea of post-civil rights racial equality. For many students, King’s sound signals the dream of, and the pathway towards, a unified America. Conscious of how this idea of King reflects a linear understanding of civil rights as simply a desire for inclusion, I direct students’ attention to the sound of King’s last recorded speech in Memphis on April 3, 1968. Given the evening before his assassination, this speech resounds with King’s deepening critical perspective on black struggle through its haunting concluding notes. I point out to my classes that King’s final years (1965-1968) were marked by his increasing focus on ideas of black resistance outside of the Civil Rights mainstream, including his critique of U.S. involvement in the Vietnam War, and his radical rethinking of the possibilities for black economic and political self-determination.

Martin Luther King in 1968, Image courtesy of UIC Digital Collections
Centered on the economic injustice and dehumanization of Memphis’s striking black sanitation workers, King’s speech details the need for the Memphis black community do more than simply boycott municipal entities, but rather articulate their resistance by boycotting prominent national brands such as Wonder Bread and Coca-Cola. Against this background, I play segments (particularly the final minutes) of King’s speech, entitled, “I’ve Been to the Mountaintop.”
The acoustic dimensions of King’s final speech resonate with a social and political complexity that troubles the sonic memories many students have of King’s “I Have a Dream” speech, delivered on the steps of the Lincoln Memorial in 1963. The much more intimate and less overtly majestic soundscape of Memphis’ Mason Temple underlines King’s shift from national icon back to local, community activist. The frequent audience shifts–applause, extemporaneous interjections, and silence–create a reverberating sonic energy that accumulates throughout the speech. Rather than relying strictly on a call-and-response interpretation of the interactive exchanges between King’s voice and the audience’s response, I have students consider the non-linear ebbs and flows in King’s sound in this latest of moments (as Fred Moten would say, the totality of King’s tonality). For example, as King’s audience considers the weight of his analyses and what it means to articulate black resistance as “a dangerous unselfishness” that “puts pressure where it really hurts,” I identify moments of uncertainty, hesitation, and contemplative reflection that mark a non-linear interactive sonority between King and his audience.
Listening to King’s final thoughts offers a disturbing and disruptive emphasis on the stakes of breaking with entrenched modes of activist thinking. He concludes the speech with a series of prophetic thoughts on mortality as a cost of making a stand against “our sick white brothers.” Set within the historical and ideological context I have sketched above, the delivery distinguishes the sound of King’s words. As we listen I draw attention to King’s expression of a lack of fear in anything, any man, as King seems to convey an eerie foreknowledge of his murder and his irreverence in its face.
“I’ve Been to the Mountaintop” –Listen to the concluding two minutes
The apocalyptic sound of King’s concluding notes to this political sermon leaves much to contemplate. From the mention of the potential threat posed to his life by “our sick white brothers,” through the speech’s last line, there is a tonal, timbral shift in his voice and demeanor. Through sound and posture, and the reaction of the audience to those factors, King’s affect seems to convey something more momentous occurring beneath the event’s surface dynamics. King projects a confrontational edge through the sound of fearlessness in the face of mortality. Did he know he was going to be killed shortly after giving this speech? It’s a question that the peculiar tonality of his concluding lines raises for students. If so, what does it mean to use the sermon as a site of prophetic, aural documentation of the fact that a force of transformation exists beyond the flesh and blood of leadership, a force that assassination can’t kill? In the speech’s final synesthetic moment, I have the students listen and watch the shift that occurs in King’s demeanor as he closes, and the way that this shift culminates in an almost ecstatic moment as he delivers the final line: “Mine eyes have seen the glory of the coming of the Lord.” His defiant turning away from the microphone is crucial as it amplifies the meaning of the voice, letting those watching know that, much like an emcee, King has just “served” white power with a delivery that will outlast the sniper’s bullet the following evening.

Nina Simone, Image courtesy of Flickr User GlingG
I want to briefly point to two other examples that show additional ways in which sound complicates ideas of racial identity and expression during the 1960s. When I teach Nina Simone’s composition, “Mississippi Goddamn,” (recorded live at Carnegie Hall in 1964), I ask students to consider the relationship between the distinctive sound of her voice and the ironic and critical elements of her lyrical meaning as this interaction creates a complex idea of radical black consciousness. Composed in the aftermath of the murder of Medgar Evers and the bombing of the 16th Street Baptist Church in Birmingham, Alabama, Simone offers a musical, and more broadly sonic meditation on white supremacy.
Most students find the timbre of Simone’s voice, its grain (as Roland Barthes would say) and depth, immediately striking. Her unique sonority and its context, greatly influence attempts by students to understand her reference to the song as simply a tune: “The name of this tune is Mississippi Goddamn” she says, and “This is a show tune, but the show for it hasn’t been written yet.” Clearly it isn’t simply a tune, and the caustic quality of lines such as, “Oh but this country is full of lies/ You’re all gonna die and die like flies,” creates a critical depth through the sound of Simone’s commitment to a black radical perspective. What does it mean, for instance, that Simone projects such sarcasm and biting critique to a predominately white audience at Carnegie Hall? How might we hear the specific grain of her voice in this setting? How does Simone’s projection of critical black sonic resistance, emerge at the conjuncture of anti-black racism and the beginning of legislative efforts under the Johnson administration to rectify racial inequality through civil rights bills? What can be taken from the simultaneity and contrast that Simone projects her sound within? I pose such questions to my students as a way of considering what it means to be committed to critical thought and social transformation that falls outside of the dominant lines of American national consciousness, and how the sound of such commitment, heard in the pitch and tenor of Simone’s voice, matters as a different kind of historical documentation.
In considering how the sound of music can offer an intervention within the formation of black political consciousness in the Black Arts Movement, I often use the 1966 recording of Amiri Baraka’s signal poem, “Black Art,” as it set to the experimental musical sounds of Sonny Murray’s ensemble (Murray-drums, Albert Ayler-tenor saxophone, Don Cherry-trumpet, Henry Grimes, Lewis Worrell-bass). Having first read the poem, students then are able to hear it set to– and against–the unconventional instrumentation of Murray’s ensemble.
The musicians create an unconventional sonic context for Baraka’s reading that de-emphasizes and re-situates the apparent dimensions of black rage that seem to arise from verse that can “shoot guns,” through an almost carnivalesque, comedic, and off-kilter sound that troubles the linear expectations one might have of instrumentation amplifying the words on the page. The dissonance between page and sound allows for useful pedagogical opening, in that it underlines the non-conformist, avant-garde aspects of the movement, and the fine line that artists such as Baraka were imagining between the intensity of black radical consciousness and the ability to articulate that standpoint outside of the expected forms of black cultural nationalism.

Image Courtesy of UIC Digital Collections
As these examples have shown, I incorporate sound into my pedagogical framings of black cultural and political identity as an opening through which students may expand their understandings of black consciousness and black political culture well beyond stagnant ideas of racial authenticity, while still preserving an understanding of the transformative and often radical possibilities that have been projected through black expression during the period. It is the open space of sound that invests the project of black radical thought with the uncanny spontaneity of experimentation. Having students understand ideas of expansiveness, asymmetry, and non-linearity as central to black cultural expression and critique–even as artists refuse to sacrifice an expressed political commitment to black resistance–begins to suggest ways for students to contemplate the intersection of identity politics with the unexpected, fantastic elements of expression that lie outside of more recent flattened diagnoses of black nationalism. Teaching at the intersections of race and sound opens up new terrains of knowledge, dynamically expanding students’ abilities to think through the intricate and multifaceted formations of black consciousness during the volatile years of the 1960s and the resonance of those years in our present.
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Carter Mathes is an assistant professor of English at Rutgers University. He has completed a book manuscript entitled, Imagine the Sound: Experimental Form in Post-Civil Rights African American Literature, that focuses on the relationship between sound and literary innovation during the 1960s and 1970s. He is co-editing a volume of essays on Black Arts Movement writer and critic Larry Neal; and also has essays in print or forthcoming on Toni Cade Bambara, Peter Tosh, and James Baldwin. At Rutgers, he regularly teaches classes focusing on African American literature, Twentieth-century literature, music and literature, and experimental writing.
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REWIND! . . .If you liked this post, you may also dig:
Audio Culture Studies: Scaffolding a Sequence of Assignments–Jentery Sayers
They Do Not All Sound Alike: Sampling Kathleen Cleaver, Assata Shakur, and Angela Davis–Tara Betts
Freedom Back: Sounding Black Feminist History, Courtesy the Artists–Tavia Nyong’o
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Love and Hip Hop: (Re)Gendering The Debate Over Hip Hop Studies

Today’s post from Cornell professor Travis Gosa (Africana Studies) marks the return of our “Sound and Pedagogy” Forum for a spring semester refresher course. It’s a hard time of the school year–fatigue can creep up in exponential relation to the sudden increase in sunshine. We at SO! want to put some spring back into your classroom with Gosa’s discussion of the relationship between hip hop and the university classroom–to sample De La Soul, stakes is high–followed up next week with Emmanuelle Sonntag and Bronwen Low‘s (McGill) exploration of hip hop pedagogies in the urban classroom in their joint post on “The Student as Broadcaster and DJ of Her Listening,” and rounded out with a hands-on self-assessment of how sound media can be a productive classroom tool in teaching black political history by Carter Mathes (Rutgers). Grab a new notebook, sharpen some pencils, and enjoy some (funky) fresh perspectives this spring. And now, I pass the mic to Dr. Travis Gosa–Editor-in-Chief Jennifer Stoever-Ackerman
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The three-year appointment of DJ Afrika Bambaataa at Cornell University has caused me to think about the sexual politics of sound created by the artist-centered hip hop studies movement. College students have been reading hip hop textbooks since the early 1990s, and Arizona University students can now earn a minor in hip hop studies. However, the recent professorial appointments of artists like Bambaataa, Bun-B of UGK (Rice University), M1 of dead prez (Haverford College), Wyclef Jean (Brown University), and 9th Wonder (Harvard University) is shaping how hip hop is heard.
The embodied collision of instrumentation, lyricism, and experience in the artist-centered classroom can create spaces for empowerment and emancipatory learning. There is also a risk, however, that the artist-professors trend will reproduce the same sexist logic about hip hop and women that recirculates in mass-mediated rap music.
Since Common’s 1994 song “I Used to Love H.E.R,” the bodies of women of color have served as the sonic battlefield for wars over the authentic boundaries of hip hop culture. On the track, Common falls out of love with H.E.R (“hip hop”) when White corporations and West-Coast emcees gangbang his once virgin, “untampered” girl, and turn her into a promiscuous, weed-smoking “gangsta bitch.”
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Compared to Lil’ Wayne’s lyrics about “beating the pussy up like Emmett Till,” or Rick Ross’ molly-infused date rap anthem, Common’s nostalgic back-in-the-day rhymes are tame. The love affair is sonically wrapped in the thick intertexuality of George Benson’s mellow jazz guitar of “The Changing World,” timeless emcee clichés like “yes yes ya’ll,” and classic quotables like Easy-E’s “Easily I approach…” (minus the punchline about having sex with your momma).
Rap legends Scarface and Nas use the H.E.R. trope to frame the appropriation of hip hop by colleges. On the DJ Khaled assisted track “Hip Hop,” they describe hip hop as a “middle-aged cougar,” and threaten to murder the “bitch” for being a gold digging “whore.”
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According to Scarface, he has fallen out of love with Ms. Hip Hop because she is sleeping around with everyone, including college professors:
Now you all in the lectures
Being studied by the college’s professors
Now I regret the day I met ya, Bitch
I’ll be the first one to say it
She ain’t the one you want to play with
I fucked Hip Hop
When the imaginary borders of hip hop are expanded or violated by academia, Scarface defends hip hop by slut shaming Black women. The hegemonic masculine frame perpetuates the virgin/whore dichotomy of womanhood, justifies violence against women, and evaluates women (“hip hop”) according to their ability to fulfill the needs of men. DJ Khaled’s production reinforces the message by sampling Mott The Hoople’s “She Does It.” The 1975 British glam rock song is a little ditty about cocaine and/or rough sex with groupies.
Too often, loving hip hop involves remaining uncritical about sexualized violence and the silencing of women in the culture. “Sentimental attachment” to music, as Barry Shank described at the 2013 IASPM conference, is not the same as “interrogative listening,” the recognition that musical pleasure can involve dominance and oppression. Interrogative listening begins by acknowledging that being a member of a musical community comes with responsibility.
Hip hop studies professors face the monumental task of reeducating students in the art of interrogative listening. As scholar Tricia Rose noted in her keynote address at the opening of the Cornell Hip Hop Collection in 2008, the commercial rap industry has trained young people to nod to the beat while passively accepting misogyny and oppression. Rose writes in her book The Hip Hop Wars that pointing to real life “tricks” and “hoes” is often a strategy used to absolve male hip hop artists of their culpability in profiting from rape culture.
I have been impressed by the ability of pre-rap, 1970s hip hop artists to demonstrate a love for the culture without reproducing the woman-hating narrative found in rap music. The South Bronx DJs (i.e., BreakBeat Lou), graffiti artists (i.e., Carlos “Mare 139″ Rodriguez), photographers (i.e., Joe Conzo, Jr.), and break-dancers (i.e., Richard “Crazy Legs” Colon and Jorge “Popmaster Fabel” Pabon) who make guest appearances in my courses explicitly disassociate themselves from the logic of commercial rap industry. Not surprisingly, it has been most intriguing to listen to the sexual politics created by the Afro-futuristic DJ Bambaataa.
Bambaataa is known for transforming the notorious Black Spades gang into the fledgling 1970s South Bronx hip hop scene. His Universal Zulu Nation has forcibly removed drug dealers from neighborhoods, rallied around political prisoners, and just last month, warned WorldStarHipHop.com to stop pandering violent and sexual images to youth.

Image by Pete Best, Courtesy of Cornell News
Less obvious is Bambaataa’s political work through sound performance. His signature soulsonic soundspace mocks the boundaries of music genre and the specificities of race, social class, and place, in favor of the universal. For example, when asked to explain early hip hop to my undergraduate class last fall, he sat back and played Ray Steven’s 1969 hit “Gitarzan” and The Music Man’s “Ya Got Trouble.” Hilarity and cognitive dissonance ensued, as the country-rock and Broadway tunes shattered the commonsense of hip hop as “rap music,” “black,” “youth,” or “urban.”
His universalism is not meant to obscure the contributions of women with a generic masculine narrative. Bambaataa has spent the first year of his appointment mapping out the centrality of women’s role in creating hip hop culture. Like Kyra Gaunt in Games Black Girls Play: Learning The Ropes from Double-Dutch to Hip Hop, Bambaataa traced rap and dance to double-dutch, hand-clipping, and rhythm games played by Black girls. To demonstrate how women pioneered rapping, he played Shirley Ellis’ The Name Game and The Clapping Song. During his first official sound lecture, a DJ set at an Ithaca nightclub, the music of Aretha Franklin and Miriam Makeba were interwoven into the more recognizable hip hop staples like James Brown.
Observing Bambaataa’s musical performances at Cornell gives me hope that sound and listening can be used to disrupt dominant modes of gender politics in the hip hop classroom. However, the ability of Black male artists to articulate the contributions of women is in no way a replacement for creating spaces which are actually inhabited by those who are not Black, male, or heterosexual. There is nothing universal about male bodies, thoughts, or voices. Unfortunately, this new trend of artists in the classroom is being constructed almost exclusively around Black/Brown, heterosexual men.
To date, no “b-girls,” “femcees,” or “flygirls” have been appointed to high profile positions in the academy. I struggle with this at my home institution, as Cornell’s “Born in the Bronx” archival project risks perpetuating the myth of a woman-less birth. This gender-limited vision of hip hop’s roots has been compounded by the silencing of legendary battle emcee Roxanne Shanté, whose relationship with Cornell ended after a witch-hunt surrounding her academic credentials back in 2009. MC Sha-Rock, an early female emcee, will end the four-year estrogen drought when she participates in Cornell’s 2013 Unbound From the Underground hip hop celebration on April 4-7, 2013.

MC Sha-Rock in 1982′s Wild Style, Charlie Ahearn/Cornell Hip Hop Collection
Our efforts to connect academic hip hop studies to its cultural practitioners must honor women and empower female agency. The critical praxis has already been constructed by Black feminist scholars, such as Tricia Rose, Joan Morgan, Patricia Hill-Collins, Gwen Pough, Kyra Gaunt, Ruth Nichole Brown, and countless others. Hip hop feminism or “Crunk feminism” dictates that academic spaces support emancipatory gender politics, which starts with teaching and celebrating a truthful history focused on the agency of women of color. It does not involve participating in Black male violence under the guise of loving hip hop.
Every university that claims to teach or “preserve” hip hop should appoint female/feminist/queer artists. No doubt, fierce emcees like Yo-Yo, MC Lyte, Missy Elliott, and Lauryn Hill should be on the short list at many colleges. Still, we have to be wary of gender tokenism; the end-game should not be finding a honorary female artist to provide “a woman’s point of view.” Rather, the goal should be to create opportunities for women to narrate history, redefine the spaces occupied by hip hop, and to rearticulate the logic of critical listening.
Regendering hip hop studies will require a paradigm shift and a new soundtrack about love. Perhaps we can begin the work by replacing the H.E.R. tracks with Akua Naru’s “The World is Listening.” It is a dope, feminist homage to women’s journey through hip hop history, without all the slut shaming.
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Featured Image by Flickr User LizSpikol
—
Travis L. Gosa is an Assistant Professor at Cornell University’s Africana Studies & Research Center. He teaches courses on hip hop culture, African American families, and education. He is an advisory board member of Cornell’s Hip Hop Collection, the largest archive on early hip hop culture in the United States. He can be reached at tlg72@cornell.edu and on Twitter @basedprof.
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