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SO! Podcast #79: Behind the Podcast: deconstructing scenes from AFRI0550, African American Health Activism

Welcome to Next Gen sound studies! In the month of November, you will be treated to the future. . . today! In this series, we will share excellent work from undergraduates, along with the pedagogy that inspired them. You’ll read voice biographies (Kaitlyn Liu’s “My Voice, or On Not Staying Quiet,”) check out blog assignments (David Lee’s “Mukbang Cooks, Chews, and Heals”), listen to podcasts, and read detailed histories that will inspire and invigorate. Bet.  –JS

We are thrilled to bring you today’s utter gift from Dr. Nic John Ramos (Drexel University) and Laura Garbes (Brown University) who team taught this tremendous course in the Department of Africana Studies at Brown University called African American Health Activism from Colonialism to AIDS  that used podcasting as a critical venue of knowledge production and a pedagogical tool. The introductory paragraph of their syllabus explains the class as follows:

This historical survey course examines African American activism and social movements from Colonialism and Emancipation to the contemporary period through the lens of African American access to health resources. The course also explores how marginalized peoples and communities are using new digital technologies, such as podcasting, to represent and intervene on historical inequalities. Thus, the course aims to produce public historians who are well versed in the history of medicine from the perspective of African descended peoples AND can produce social justice-oriented digital content based on their knowledge of history and marginalized communities.

In other words– theirs wasn’t a radio or a podcasting themed course, but instead, Professors Ramos and Garbes introduced podcasting to students as a mode of critical thought and expression. As they reflect:

Like many educators, we see podcasting as an opportunity to enter students on the ground floor of an increasingly popular social medium that many conceive of as a potentially more democratic sound space. We firmly believe spaces of sound, such as podcasting, however, cannot truly be democratic unless more people have the knowledge and know-how to enter their voices and the voices of their communities into the fray. In these troubling times, we especially see podcasting as an opportunity to share and tell stories often misheard, untold, and unheard in history and on the radio. It was important to us that our students recognize that the voices of the communities they come from and/or the histories rarely hear elsewhere have a legitimate place in the academy and on the airwaves.

Today, via the form of a podcast, Ramos and Garbes go fantastically meta- on us, introducing one of the final projects from their course–an audio story entitled “Shadows in Harriet’s Dawn” by Brown Undergraduates Mali Dandridge, Sterling Stiger, and Amber Parson— giving us rare insight and commentary on the process. The student work understands Harriet Jacobs (activist and author of Incidents in the Life of a Slave Girl) in the context of enslavement and childhood trauma.  The full transcript of their “Behind the Podcast” podcast follows this introduction. Here’s the students’ podcast description:

Through the re-telling of American author and former slave Harriet Jacobs’s girlhood from her autobiography ​Incidents in the Life of a Slave Girl ​there is an opportunity to learn about the adverse childhood experiences (ACEs) of children of American slavery. Harriet’s 19th-century trials of navigating complicated family dynamics, emotional abuse, and sexual harassment at a young age are analyzed in the lens of the modern science supporting the clinical ACEs questionnaire tool. This podcast will hopefully mark the beginning of creating more discussions that uncover the social determinants of well-being and trauma in a way that could be helpful even for the struggles of modern day youth.

You may also download the syllabus for their course (African American Health Activism Syllabus 1.25.2018 ), along with their Podcast Pitching Assignment (AFRI 0550 Pitching Assignment for Webpage),  a process assignment they named the “fieldwork summary prompt” (AFRI0550 Fieldwork Summary Prompt), and the grading rubric for this assignment (AFRI0550 Podcast Grading Rubric). In addition, Ramos and Garbes have also generously documented this experience via their collaborative website: Case Study: Afri 0550, A PEDAGOGICAL APPROACH TO STORYTELLING AND TECHNOLOGY that you absolutely MUST check out. We all have so much to learn!

CLICK HERE TO DOWNLOAD: SO! Podcast 79: Behind the Podcast: deconstructing scenes from AFRI0550, African American Health Activism

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Behind the Podcast: deconstructing scenes from AFRI0550, African American Health Activism

In this podcast, Dr. Nic John Ramos and Laura Garbes introduce Shadows in Harriet’s Dawn, a final audio project by Mali Dandridge, Sterling Stiger, and Amber Parson. They analyze the project in the context of the course, African American Health Activism, taught at Brown University in spring 2019. The two reflect on how beginner technical and ethical training come together within in the audio story. Resources mentioned within this podcast provided at the end of this transcript. Listeners are highly encouraged to listen to this as a piece of the larger course blog, written by Laura and Nic, and developed as a webpage by Leo Selvaggio, Instructional Media Specialist at the Brown MML.

Nic Ramos: Hi, this is Nic John Ramos.

Laura Garbes: Hi, this is Laura Garbes,

NR: and this is, Behind the Podcast…

LG: …deconstructing scenes from African American Health Activism.

NR: Laura, what are we doing in this podcast?

LG: Right, So first of all, we’re trying to display a really awesome audio story that our students made. That’s first and foremost. But we’re also using it as a teaching tool, right?

NR: Yeah, that’s right. For our class called African American Health Activism from Colonialism to AIDS, which is taught in the Department of Africana Studies here at Brown University. This historical survey course examines African American activism and social movements from colonialism and emancipation to the contemporary period, through the lens of African American access to health resources. The course also explores how marginalized people and communities are using new digital technologies such as podcasting to represent and intervene on historical inequalities. The course aims to produce public historians who are well versed in the history of medicine from the perspective of African-descended peoples and can produce social justice oriented digital content based on their knowledge of history and marginalized communities.

LG: Yeah. So part of this is really giving space to show the great work on this audio story on Harriet Jacobs and childhood trauma. Through doing so, we want to touch on a few things behind the process that will be good for educators looking to implement similar projects in their own classrooms.

NR: If you’re interested in learning more about podcasting as a pedagogical tool, check out our webpage.

LG: Well, check out our webpage, which will put it in the show notes later. Always with the show notes.. [laughs] Right, because there were going to put in a bunch of sound clips of this and sort of a step by step guide of how to replicate the process assigning a podcast. And, you know, there are other sources out there and we linked them at the end of that guide. But what we really wanted to emphasize was like… Okay, cool there is a lot of stuff on the technical recording and the technical interviewing pieces. And then there’s some scholarship, notably Dr. Jenny Lynn Stoever on the sonic color line, and the cultural politics of listening and how our listening ear has been conditioned. We weren’t really finding something that kind of weaves those two together, and we really think it’s important that when we’re teaching the technique, it not be divorced from that theory.

NR: The podcast we’re showcasing today is called Shadows in Harriet’s Dawn, on the childhood trauma of American slavery, through the retelling of American author and former slave Harriet Jacobs’ girlhood from her autobiography, Incidents in the Life of a Slave Girl. There’s this opportunity that our students saw to learn about the adverse childhood experiences of children of American slavery. This podcast will hopefully mark the beginning of creating more discussions that uncover the social determinants of well-being and trauma in a way that could be helpful even for the struggles of modern-day youth.

LG: Yes, okay, so this podcast was created by three students in your class. Amber, Sterling and Molly. So, let’s take a listen.

Upbeat, childlike music

Incidents in the Life of a Slave Girl Archive #1: I was born a slave; but I never knew it till six years of happy childhood had passed away. (Chapter I)

Children’s music box mixed in with the sound of children laughing

Archive #1: My father was a carpenter, and considered so intelligent and skilful in his trade, that, when buildings out of the common line were to be erected, he was sent for from long distances, to be head workman. On condition of paying his mistress two hundred dollars a year, and supporting himself, he was allowed to work at his trade, and manage his own affairs. His strongest wish was to purchase his children; but, though he several times offered his hard earnings for that purpose, he never succeeded. In complexion my parents were a light shade of brownish yellow, and were termed mulattoes. They lived together in a comfortable home; and, though we were all slaves, I was so fondly shielded that I never dreamed I was a piece of merchandise, trusted to them for safe keeping, and liable to be demanded of them at any moment. (Chapter I)

Loud thump

Silence

Mali: But, almost inevitably, the fond shielding around Harriet would cease to exist, profoundly changing her life for the worse.

Sterling: For Harriet, the context in which that happy childhood took place would be revealed to be one filled with abuse and trauma.

Amber: Trauma works to stay hidden and unexposed. It knows how and when to enter into the crawl space, and it is always on the run to move from generation to generation.

Amber: My name is Amber and I am here alongside my other fellow classmates

Pauses

Sterling: Hello, I’m Sterling.

Pauses

Mali: Hi, I’m Mali.

Amber: And we’re here today to explore Harriet Jacobs’ story in relation to childhood trauma.

LG: Ok Nic. I’m going to stop this right here, just to say two and a half minutes have passed. That’s it. And there’s already a collection here of kind of really rich sound clips. You hear from the archive an approximation of Harriet Jacobs’s voice straight from the very beginning. You hear different types of music. You hear their own voices that have to be cut out of different sound clips. It’s already getting pretty complex. And as we’ll kind of see as we go into it, they’ll go on to cut in all of the interviewees’ voices and introductions so that you’ve got a sort of sense of where we’re going.

NR: Yeah, what I really love about this is that they’ve really set the tone and mood, but also have given us a clue about where they want to take this podcast, what direction they want to take this podcast. What I really love about this is that we get already a very historical context, that they’re drawing out how they want to connect it to really present-day issues.

LG: And I think two things really made those possible. So first is the fact that we have trainings at the MML at Brown, which in that digital resource guide we mentioned there’s the stuff that is going to be available on arranging tracks. When you specifically focus on arranging tracks, it makes it possible for first-time podcasters to think a little bit more creatively instead of saying: we’re going to put the entire chunk of what we recorded from person A, the entire chunk from person B, and we’ll do our analysis in the end. You can see that they’re being creative. They’re interspersing these things like quotes in an academic essay or a historical essay.

NR: Yeah. What I love is that we’re going to hear in the next couple minutes all the people that they’re going to interview as experts to craft an argument and perspective on Harriet Jacobs.

LG: Let’s listen.

Sterling: Through the  re-telling of this American author and former slave’s girlhood from her autobiography Incidents in the  Life of a Slave Girl, there is an opportunity to learn about the adverse childhood experiences, or ACEs, of children in American slavery.

Mali: Harriet’s 19th-century trials of navigating slavery, complicated family dynamics, emotional abuse, and sexual harassment at a young age have a lot to reveal about trauma and the different ways it is able to manifest itself. We hope to offer both a lens of social and scientific understanding of these complexities using knowledge from the following expert sources, starting with our guest Anna Thomas.

Cheeky, academic music

Enter: Montage of guest speakers

Anna: I am a PhD candidate in the English Department at Brown. I am graduating this year, and I work on African American literature alongside Caribbean literature. I study the relationship between ethics and form in nineteenth and twentieth century African and Caribbean literature.

Ramos: I’m Nic John Ramos I’m the Mellon postdoctoral fellow in Race and Science and Medicine at Brown University.

Dima: My name is Dima Amso, and I am a professor in the Cognitive Linguistic and Psychological Sciences Department. I study brain and cognitive development.

Kevin: My name is Kevin Bath. I am a professor in Cognitive Linguistic and Psychological Sciences. My research focuses on using animal models to understand how real life adversity, especially during early post-neonatal, impact the development of the brain and may drive risk for negative outcomes.

Amber: Through the collective perspectives of us, our guests, and several archival sources, we now present to you the story of Harriet…that is a story that beautifully and remarkably demonstrates resilience towards the mobility of trauma.

19th century music

Archive #1: When I was six years old, my mother died; and then, for the first time, I learned, by the talk around me, that I was a slave. My mother’s mistress was the daughter of my grandmother’s mistress. She was the foster sister of my mother; they were both nourished at my grandmother’s breast. In fact, my mother had been weaned at three months old, that the babe of the mistress might obtain sufficient food. They played together as children; and, when they became women, my mother was a most faithful servant to her whiter foster sister. On her death-bed her mistress promised that her children should never suffer for anything; and during her lifetime she kept her word. They all spoke kindly of my dead mother, who had been a slave merely in name, but in nature was noble and womanly. I grieved for her, and my young mind was troubled with the thought who would now take care of me and my little brother. I was told that my home was now to be with her mistress; and I found it a happy one. No toilsome or disagreeable duties were imposed upon me. My mistress was so kind to me that I was always glad to do her bidding, and proud to labor for her as much as my young years would permit. (Chapter I) I would sit by her side for hours, sewing diligently, with a heart as free from care as that of any free-born white child. When she thought I was tired, she would send me out to run and jump; and away I bounded, to gather berries or flowers to decorate her room. Those were happy days—too happy to last. (Chapter I) The slave child had no thought for the morrow; but there came that blight, which too surely waits on every human being born to be a chattel. (Chapter I)

Science music

Dima: So, in general, some basic principles of brain development are that there’s tremendous amounts of change that happens very early on in postnatal life. So after like about three or four, the brain is sort of fine-tuning rather than showing huge amounts of organization. Even still, the way that the brain develops is that continually tries to adapt to its environment so both positive experiences are highly shaping and negative experiences are highly shaping, um and stress in particular has received a lot of attention in the developmental science community, both with respect to human stressors and animal models that try to recapitulate those and try to understand what’s under the hood so to speak and the idea is that what’s happening with stress and trauma especially early on in postnatal life is that it’s um shaping the system and ways that then get sort of set that sort of set up their brains to have long-term consequences of that stressor.

NR: So that was Dima Amso, one of the interviewees of this podcast. And what I like what the students are doing here is that they’re setting up an expert voice to provide context to what we just heard and we’re going to hear in the future. But as you can tell, they’re going to set up these experts in a way in which they’re able to speak for themselves, and the listener is going to be able to hopefully differentiate the different positions that some experts say without them having to directly say the differences between these experts… if that makes sense.

LG: Yeah, this was a conversation we had in that Q&A discussion. We went in and we talked through techniques with the students. But then we moved on to OK, actually, you’ll have to do a little field work log and then we’ll talk again, because there’s only so much you can do before you actually go out there and interview.

So I think what was great was building in time to actually discuss the interviews, because there were a few instances and a few groups were saying, OK, there some discrepancies here between either different interviewees’ perspectives. Or there were discrepancies between the interviewees’ perspectives and perhaps the main argument trying to be made. Allowing for those differences to kind of breathe, while weaving a cohesive narrative that’s fit for a podcast, is an art, and they sort of have to walk this tightrope. And that was definitely one of the skills of argumentation that could definitely be transferred over for them when they’re writing essays in the future.

NR: You know, the students had to edit, and they had to figure out what story they wanted to tell You can tell that some of these experts are giving a story that conflate animal studies with human behavior in a way that’s really popular in making comparisons today within science. But the students also had to make a decision about whether or not they wanted to go down the road of talking about the history of scientific racism and the conflation of some humans as animals. And while there’s room here is that I know that they had a lot of work to do around just talking about Harriet’s story alone.

You’ll find later that they’ve just left some of these opportunities to delve deeper, where it’s on the listener to think about, make their own conclusions about that.

Let me say a note on ethical interviewing is that when we say ethical interviewing, we’re allowing the experts to speak on their terms. And allowing them, allowing their positions and their thoughts to manifest through the other voices that you’re going to hear right? In the contrast of the comparisons that listeners are going to be able to hear in the different voices and positions they take.

LG: Right and coming up next, as we’ll see, they definitely contextualize all of the different interviewees’ comments, like Sterling here.

Sterling: According to Harriet from her narrative, she had an early childhood with “unusually fortunate circumstances” in comparison to other children of American slavery.

Mali: This understanding of her background is important to truly capture understanding of how events that would impact her later in life would vastly change herself perception regarding her quality of life. In particular, these events would occur after the death of her described “kind mistress” when the mistress’s sister and new husband Dr. Flint claimed ownership of Harriet.

Dima: You know, childhood development isn’t happening in a vacuum, it’s happening in a broader context and a good part of early child development is about the caregiving, no matter how. It’s really interesting to think about the animal models. I do these examples, so we study socioeconomic status in a lab and what they try to do is recapitulate what happens when a great parent gets their resources taken away, so for animals and the mouse studies, you can take away the bedding and make it really hard for them to keep their babies warm and they are just like working so hard to replace that to take care of that and that then stresses them out, which turns out to have consequences on the growing pup later, and then if you add an additional stressor you kind of see how this sort of balloons into multiple now stressors and formative times.

Loud thump

Archive #1: During the first years of my service in Dr. Flint’s family, I was accustomed to share some indulgences with the children of my mistress. Though this seemed to me no more than right, I was grateful for it, and tried to merit the kindness by the faithful discharge of my duties. (Chapter V)

Sound: opening of door…. assertive, domineering footsteps… heartbeat

But I now entered on my fifteenth year—a sad epoch in the life of a slave girl. My master began to whisper foul words in my ear. (Chapter V)

Enter old, southern man whispering

LG: So something I’m hearing here that is fantastic are the sound effects: something to keep our interest, that loud thump you hear before you hear Harriet Jacobs’s voice again.

NR: Just this science music they used…

LG: It’s so on point, right?

NR: Yeah, the science music, the loud thump, opening the door, footsteps, heartbeat, they’re really layering a lot of stuff to keep the listener interested, and many people wouldn’t think about doing that. You could imagine that if they didn’t have these elements in here, you would just be hearing one long monologue, that quite frankly you’d be just bored.

Figure 1: Final Audition Software File for “Shadows in Harriet’s Dawn”

LG: Yeah, kind of nodding off even if it’s really interesting content. You know, the mind can’t really hold onto that for very long. So finding those ways to vary it and each of the students in the class were actually very thoughtful about this. You noticed more and more as they were listening to podcasts throughout the semester, and they were analyzing using that story sheet, they started thinking about the sound effects. They also started thinking about the music that accompanied voices during the interview. So it wasn’t strictly just interviewing sound, and then music. You could see earlier on that Mali put in some music behind her voice, the mixing, and so the way that they’re layering these tracks is reflective of kind of this listening ear they condition throughout the course of the semester. And then the sound of the door opening and footsteps, and then a heartbeat… you can kind of get the emotions associated with it. And that technique was really key to teach in advance.

One thing you’d also hear in this, which is something that I think we talked about a little bit, Nic, is just a little bit of that p popping and noise leveling, right? This is something that had we had a 13 week-semester of something like we would have been able to do a post-production type of review that would have kind of caught all of these things. But as they are now, they are a fantastic final draft. And we really encourage people to play with those techniques in that way. And we also offered within the digital resource guide a tab specifically catering to the postproduction process. So, if we had more time in an ideal world, what would we have taught?

NR: Yeah, exactly. That makes sense.

Archive #1:  He was a crafty man, and resorted to many means to accomplish his purposes. Sometimes he had stormy, terrific ways, that made his victims tremble; sometimes he assumed a gentleness that he thought must surely subdue. Of the two, I preferred his stormy moods, although they left me trembling. He tried his utmost to corrupt the pure principles my grandmother had instilled. He peopled my young mind with unclean images, such as only a vile monster could think of. I turned from him with disgust and hatred. But he was my master. I was compelled to live under the same roof with him—where I saw a man forty years my senior daily violating the most sacred commandments of nature. He told me I was his property; that I must be subject to his will in all things. My soul revolted against the mean tyranny. But where could I turn for protection? No matter whether the slave girl be as black as ebony or as fair as her mistress. In either case, there is no shadow of law to protect her from insult, from violence, or even from death; all these are inflicted by fiends who bear the shape of men. The mistress, who ought to protect the helpless victim, has no other feelings towards her but those of jealousy and rage. The degradation, the wrongs, the vices, that grow out of slavery, are more than I can describe. They are greater than you would willingly believe. (Chapter V)

NR: In the next couple clips, what you’ll hear is a moment where the students knew that they were going to take a pretty lengthy section from one of the experts, Anna. But they didn’t want to lose listener interest. And so they did a really interesting thing, which is that they edited in another sound clip just to add something new.

LG: And that’s that whisper that you’re going to hear. You’ll hear a little bit of a whisper in between that long passage in which Anna has a lot of really rich insights. But they wanted to make sure to parse it out by different argument so that you’re getting each part in a digestible way.

NR: Right, which essentially allows listeners to be able to absorb and think about what they’ve just heard.

Anna: In the structure of the narrative that’s really a turning point of the “difficult passage”- that’s what she calls it -when she in very adolescence begins to experience the sexual persecution and harassment of her master. It’s deeply formative, and she doesn’t know how to talk about it, but there is a perception that the fact that she would even repeat any of the things that he said to her makes her feel like she’s somehow complicit in what’s happening to her and she doesn’t feel like she has any recourse. It’s at that moment where she understands what it means to be owned. In contrast to her early childhood when she somewhat of a normative childhood where she’s in a stable home life, and then suddenly the danger of her passage into early adolescence and womanhood is marked by the fact that someone who owns her is exerting power over her.

Whispers again

Anna: It’s deeply formative when she goes on to the next years of her life, even before she escapes, intent upon trying to find a way to live outside of the fear of him raping her. The choice that she has in relation with him is to either be raped, a choice that is obviously not …, or to capitulate to a relationship into which consent can’t exist (i.e., she does not have a choice, this is not a meaningful choice in any sphere).

Ramos: It’s the idea that certain children, white children, inherently hold an idea of racial purity right or a sort of innocence an idea of who ought to have an innocent childhood or who has the ability to have an innocent childhood. But essentially what you can see is from the 19th century onwards is this idea of racial innocence being ascribed unevenly across the entities of race and gender.

Archive #1: Everywhere the years bring to all enough of sin and sorrow; but in slavery the very dawn of life is darkened by these shadows. Even the little child, who is accustomed to wait on her mistress and her children, will learn, before she is twelve years old, why it is that her mistress hates such and such a one among the slaves. Perhaps the child’s own mother is among those hated ones. She listens to violent outbreaks of jealous passion, and cannot help understanding what is the cause. She will become prematurely knowing in evil things. (Chapter V)

Heartbeats

Archive #1: Soon she will learn to tremble when she hears her master’s footfall. She will be compelled to realize that she is no longer a child. If God has bestowed beauty upon her, it will prove her greatest curse. (Chapter V)

Brief musical interlude

Amber: In order to understand the direct and intergenerational impacts of the adverse childhood experiences that Harriet faced, we have to dive deeper into her life starting with the years of her young adulthood in which she began her escape from slavery.

Sterling: A complicating series of events occurs as a direct result of Dr. Flint pressuring Harriet to have a sexual relationship with him. Rather than being raped by Flint, Harriet made the difficult decision to consent to an illicit relationship and have children with Samuel Tredwell Sawyer, a white attorney who was their neighbor.

Brief musical interlude

Anna: What she does in that context is to enter into a relationship with the man who becomes the father for her two children and part of how she’s thinking of that is that once her master knows he will want to discard her and that this man might be able to purchase her freedom. Thinking about questions of consent and thinking about questions of power, even within the narrative Harriet Jacobs does not have a way of naming that relationship that she has. She calls him the father of her children. She calls him a man who does not own her, she calls him a man that does not despise. You know any other words that we might want to say it like her lover, her partner, her any of these words are so impossible in on the context in which one party is enslaved. When she goes on to have two children and when she has her daughter, she is struck with the sorrow of imagining her daughter having the same exact experiences of childhood that she herself had.

Mali: As a result of Harriet’s strategy of coupling up with Sawyer to make Flint refrain himself from her, Flint became more frustrated with her. Flint’s frustration made Harriet wary of his potential to further abuse her and her children. In a complicated series of plans she made to escape slavery and protect her children, she ended up having to remain hidden in the crawlspace of a garret for seven years.

Somber music

Archive #1: A small shed had been added to my grandmother’s house years ago. Some boards were laid across the joists at the top, and between these boards and the roof was a very small garret, never occupied by anything but rats and mice. It was a pent roof, covered with nothing but shingles, according to the southern custom for such buildings. The garret was only nine feet long, and seven wide. The highest part was three feet high, and sloped down abruptly to the loose board floor. There was no admission for either light or air. My uncle Philip, who was a carpenter, had very skillfully made a concealed trap door, which communicated with the storeroom. He had been doing this while I was waiting in the swamp. The storeroom opened upon a piazza. To this hole I was conveyed as soon as I entered the house. (Chapter XXI)

Sounds of nightfall (crickets, owls etc)

The air was stifling; the darkness total. A bed had been spread on the floor. I could sleep quite comfortably on one side; but the slope was so sudden that I could not turn on the other without hitting the roof. The rats and mice ran over my bed; but I was weary, and I slept such sleep as the wretched may, when a tempest has passed over them. (Chapter XXI)

Morning came. I knew it only by the noises I heard; for in my small den day and night were all the same. I suffered for air even more than for light. But I was not comfortless. I heard the voices of my children. (Chapter XXI)

Audio of children laughing

Anna : I think one thing that she says in the narrative is she tells us about the injuries of enslavement and their continuities from her time in the garret that restricted space is marked by her body through chronic pain for the rest of life and she tells us that. There’s something very important to attend to in the way that she’s figuring pain and justice, and so that even as she’s moving… her freedom is eventually purchased which makes her very angry because she thinks that that purchase validates slavery in a way that she would not have chosen at that point in her life. But she also is telling us that there are continuities between enslavement and freedom and one of the places where that’s located is precisely about about pain and about chronic pain and it is not a metaphorical pain – her body was in the cramp position for seven years.

Moving and thinking more about the topic of your class, I think that the legacies of injustice are marked generationally and and it’s also about questions of access to healthcare, access to diagnoses, and access to all these things that Jacobs and the way that she is thinking about about justice and the sort of promises that justice doesn’t always keep even when you’re in freedom. I think she has a lot to say about what is sort of carried through and then structurally supported by a system that is only justice in name.

Kevin: You could also think about that and you can also think about intergenerational transmission of these kinds of experiences, so how they’re basically perpetuated again there been studies in the case of animal models where it’s looking at the quality of care that the animal has received from its mother or in the case of other models you can remove either the mother of the father. So it’s not unique to the mother, it’s about the quality of care they’re receiving per se. But if you change the quality of care and you give the pups high levels of care versus low levels of care, it can actually drive risk for developing behaviors that look like anxiety, like behaviors in those animals and then when they have their first litter of animals, they exhibit the type of care that they received when they were very young, basically showing that how mom treated you when you were young basically perpetuates how you are going to treat your children and then you look at the first generation of offspring of those and you cross fostered them, you could actually see the perpetuation of this through just the genetic information is provided from the father to the female offspring. The female offspring, when they have their first babies, they become mothers like their fathers’ mothers were.

Ramos: Yeah, a lot of people think about intergenerational trauma in very different ways. So, if I took Lewis Joylyn West’s idea of epigenetics you could think about some people coming along and saying well can my genetics be passed along. Meaning that my predisposition to violence: could that be genetically passed on to my children? And there is definitely some of that that you might say that Lewis Joylyn West was thinking about this is his idea that there is such thing as violent people. But I do think that the other way that most people think about it is, intergenerational trauma is a fact. It’s something that people grow up with.

NR: Wow. So there’s so much here to talk about.

LG: All these different voices. You see how they arrange that to have conversation back to back of Anna, then Kevin, and then Nic.

NR: Right, and I think that what you see here is that they’re allowing the listener to think things through. You know, if they had another pass at it, I would encourage them to think about how… you know, what some of these experts are bringing to the fore, and how to punctuate what each of the differences are. So, for instance, they used my voice

LG: Is it weird to listen to your own voice recording?

NR: It really is [laughs]

As a historian of psychiatry, to talk about epidemiology of violence theory, which becomes popularized in the seventies and eighties as a supposedly colorblind or race-neutral way of saying that neither Black or white people are inherently predisposed to violence as was previously believed, and that what we need to start looking at is how violence is passed along through exposure in childhood. And so you can definitely hear both of those ideas come to the fore, especially in the way in which… you know… the irony that Kevin and Demas narratives provide in this podcast is that now scientists are using animal studies to make arguments for the humanity of children exposed to trauma during their childhood. But for the longest time, these conflations with animal studies were used for the opposite sense to make, particularly people of color more animal-like. So one of those things is they read an article of mine that basically argued for “Why did we have this switch” And it was basically these ideas of that we now know and term epigenetics that were not used in the seventies in the same way that they’re being used today.

But epidemiology of violence theory is this theory that argues that it’s not about Black or white people. It’s not about race. It’s about exposure to violence, as we saw in the eighties and the nineties. How these ideas of who is violent gets played out means that communities of color being policed. And these are all points that I think could have been a little bit more attenuated at this moment of the podcast and could have been punctured with some sort of other material. I don’t know.

LG: Well, I think this kind of points to one of the challenges of teaching in a class, simultaneously teaching content and teaching techniques on how to communicate that content to the public. In an ideal world, it would be just so amazing if there were some two-semester sequence where we could really work with the material, work with the syllabus, well, learning the techniques and then move forward in the second semester, applying those techniques to create a narrative. But I think what’s quite challenging is it’s hard to distance yourself from materials that you have just learned, right? Because we’re in a learning community. We’re there twice a week, every week. And it’s very easy to start assuming that what you know is common knowledge. So, I think I’m happy that you unpack that a bit for us Nic. So even another pass through would have sort of given an explanatory comma to all of these different portions that can get sort of jargony. But again, it’s hard to step back when you’re in a class setting.

NR: Well, I think also what’s really surprising to me is that my students understand epidemiology violence as so normalized. You know, what they learned in my class is the first time they’re dealing with what we’re talking about here, sometimes it’s the first time they’re learning about these things. And so what’s interesting about this is that epidemiology of violence theory is so normalized in their generation, they felt like it doesn’t didn’t need to bear any comment. And that was really surprising to me.

LG: Yeah, that was really interesting. And then as we move along, they’re going to continue your voice here as they sort of draw out a different comparison that you’ve made or a different example.

So, for instance, when Art Spiegelman came out with Maus which is this graphic novel about a descendant of a Jewish family who is inquisitive about the what happened to his family during the Holocaust. You can see that there is trauma that even the descendants of those people who did not experience that traumatic event like the Holocaust they inherit some of that trauma just by the silences that their families keep. So you can imagine that there’s this big question around of all groups of people who survived some large social community trauma the Holocaust being one of them, slavery being another, genocide, war they are bound. I think there is more work to be done by that but obviously you can see that not all paths of inquiry necessarily lead to the same thing. Some psychiatrists would argue some of the idea of dealing with people’s trauma after the Holocaust led to epidemiology of violence theory. But the other way we can look at intergenerational trauma is it leads us to much more capacious ideas of reparations that are critiquing this the larger structural issues at hand when we’re talking about race, classism, capitalism, sexism, homophobia and so on and so forth that require a much more rigorous consideration for the transformation of society. Everything we know about society.

Mighty rider song

Mali: Yeah, in talking to Ramos, he really shed light on the fact that intergenerational trauma isn’t an isolated incident….

Sterling: Yeah, it’s occurred in multiple populations in multiple time periods and I think that points to the ways in which trauma moves

Amber: In resonance with the “Black Radical Tradition”, a concept explained in work by Black Studies and Political Science Professor Cedric Robinson, children of American slavery and their descendants were propelled through their adversities with various sharps and fragments of resilience. Harriet Jacobs is important because of her intersectional identity of being someone impacted by childhood trauma and of being someone in African American history that used the Black Radical Tradition to work against oppression in her life (i.e., childhood trauma) that resulted from the subjugating, hegemonic knowledges of the time. Harriet’s writing and account of her youth was a radical form of activism and resilience that challenged the people of her time to actually consider black people’s humanity as an extension of their mental and emotional well-being.

NR: I think that this is this is a really fantastic part of the podcast, and it’s easy to miss the argument that my students here are making, which is that what Harriet Jacobs did, you know, to stow away and try to find freedom for seven years in a garret, her ability to kind of try to figure out a way to have a different place for children or her ways in which is thinking about, you know, mental well-being, even though that people passed over this incident of her being they get as not being about health or not being about activism.

My students have positioned Harriet Jacobs work as a part of the Black Radical Tradition, and I think it’s fantastic! And it’s a really interesting way to think about what is the Black Radical Tradition, which my students were asked every week, “What is the Black Radical Tradition?” after reading a portion of Cedric Robinson’s work.

LG: I’ll just say that after week one, when we discussed the Black Radical Tradition, some of the posts that students do.. they post every week reflecting on it. Some of the main questions were around, “What is this Black Radical Tradition?” And also, “So what will we do with this? How will we reapply it? How do we use this to think through issues in the present, right? How do we look at historical cases and see this tradition present?” And I think they did a fantastic job doing exactly what was one of the main learning objective for the course, really just being critical historians and also people that create audio stories.

So through this audio story they’re drawing out that circle argument, and they’re reapplying what I think is a really complex are given a portable theory in the tradition.

NR: Yeah, and as we see in the rest of the podcast, I love is that they turned away from questions of violence and trauma that they could have just stayed with and made a decision to say, “Maybe we’re asking the wrong questions to figure out how to think about this situation, which is to think about resilience.” And I think that’s a really important move, which is not to ignore the violence and the trauma around them, but to show how they’re not going to allow that violence and trauma to define people as broken or damaged, as inherently predisposed to violence. People who are struggling to define their own humanity through resilience.

LG: And as they make this pivot here, which will listen to you in a second, it’s holding these two facts at the same time, holding these two experiences of trauma and resilience as inextricably linked.

Sterling: Just as trauma can be made to be mobile and transferred intergenerationally, resilience has some shared characteristics that are worthy of exploring within the context of Harriet’s story.

Anna: From page one she is still demonstrating extraordinary resilience, and I think one thing that’s very important about the way that she’s thinking about resilience is that she’s not establishing herself as the only resilient person in her world you know if you think about the way that she talks about her grandmother’s extraordinary resilience, her uncle’s extraordinary resilience, the efforts that her parents made before they passed and their extraordinary resilience, and she also in observing her children is seeing the ways that resilience is evidenced in them. I think what she really does is show how… the family structure which is very intent on demonstrating itself as vibrant even as it’s threatened constantly, even as there are family members who have died, even as family members who have been sold away from the family, even in those instances she still very intent on demonstrating the resilience of those relationships that remain and I think that does two things one it speaks to the strength of those ties and the ways that that the world making homemaking are happening throughout her life and also it’s to mark a particular form of loss which is look at this resilience relationship that I have with the uncle who remains to me.

Amber: Wow, I mean being exposed to this sort of loss and hardship from such a young age must have bred resilience within Harriet

Mali: Yeah, so with intergenerational trauma comes intergenerational resilience Anna: But I mean resilience is throughout the text. When her children are imprisoned and attempt to flesh her out of hiding her children are extraordinarily resilient and there’s a moment when one of them after the freed from the prison but not from slavery the master is is saying something to one of them.. ‘you know I want to go back to the jail because I’d rather be in jail than be near you,’ so the ways in which these children are thinking through really complex ideas of freedom and choice and deeply constrained circumstances I think also demonstrate the way that they are building resilience to existing structures that seek to imprison them in multiple registers. I mentioned that her listening and her watching her children I think that is a big source of resilience for her, it’s the one consolation that she has and very extreme physical and spatial circumstances

Brief musical interlude of uplifting music

Ramos: I mean part of it is what we’re missing out of all of this is how people of color, women, queer people of color pass on resiliency they pass on struggle they pass on hope they’d pass on different ideas of what it means to be human. Different ideas of what it means to have a childhood that don’t necessarily line up with all of these very like scientific, erudite definitions of what an innocent childhood should look like. We all know this. As humans we have the capacity to dream otherwise we have the capacity to take on a whole bunch of pain, but there’s so much joy. And that’s one of the difficult things when you’re a historian. You can show all of the pain that’s going on. But what’s more difficult to grasp is how there’s so much resiliency, so much joy, so much struggle in all of that. That is much more difficult.

Sterling: Yeah, it’s important to consider that people often think that there is no joy in black childhood, which simply isn’t true.

Amber: Black children cry, but they also laugh, they get sad, but they also experience bliss. There’s beauty in the struggle, just like any other human experience.

Ramos: Part of it is what is inspiring for me is it seems for Harriet Jacobs that the concept of freedom was not something that was actually here yet. It was in her mind. And that she could go to it in her mind. It’s a future past that is not here but that which people strive for. So, wow we’re getting really philosophical. But that’s all just to say that’s the irony and the contradiction of Harry Jacobs form of the black radical tradition. You can only see it by looking at how it’s been made into our crawl space. And that’s really profound. It’s a much more damning critique of modernity than it is of anything else, which is why I’m saying we need radical transformation of society. You know what does that mean for people’s everyday lives. Well I don’t know.

Dima: Resilience, I think, is really the million-dollar question right now in the science. That’s where we spend hours of our lives listening to talks and trying to understand because everybody wants to bottle resilience and it’s a very complicated issue because of the individual variability in resilience, so there are two ways to think of it: one is that there is some good evidence that there is a genetic predisposition to resilience and there’s this gentleman named Thomas Boyce who does really great work, and he’s written a book called Orchids and Dandelions and what that means is that some children are dandelions, they’re weeds– you can put them in any environment and they’re going to thrive. And some children are orchids– they will thrive but you have to have exactly the perfect environment. And a lot of that, he has been able to do good work to associate that in humans with genetic predispositions and there’s only one aspect of it. Other things that support resilience is, there’s a wonderful book by a woman named Ann Masten at the University of Minnesota and she calls it “ordinary magic,” where resilience isn’t coming with like anything fancy, but it’s coming from the basic, having your basic needs as a human met. Competence, confidence, as a child, feeling like you can do things, support, caregiving, positive interactions with your peers. All those things have been show to support resilience in the developing individual. So having really, you know, if you’re a house, having that house built on solid foundations with respect to the self, and the self as competent in the environment, capable, makes it such that when the world throws you a boulder, you’re more capable of overcoming that than if you didn’t have those things as part of your developing experience. If you were, if you didn’t have a supportive, caregiving environment or supportive peer relationships, if you were consistently told that you weren’t good enough to do things in a school setting, that person has been shaped to be less resilient, according to the ideas, according to their findings, in Maten’s findings and others, are based on populations that have been maltreated and abused, and they’ve been able to look for characteristics of individuals that have shown resilience. So resilience is complicated and like everything else, it’s got some nature, some nurture components to it.

Mali: It’s important to keep in mind that even though by the end of Incidents in the Life of a Slave Girl Harriet was not able to realize her dream of making a home for herself and her children to share, that in her life overall, she created a powerful legacy as an activist. Her insight to the social issues facing African Americans is demonstrated in her observations in comparing them to the conditions of people she encountered while traveling to England later in her life.

Archive #1: The people I saw around me were, many of them, among the poorest poor. But when I visited them in their little thatched cottages, I felt that the condition of even the meanest and most ignorant among them was vastly superior to the condition of the most favored slaves in America. They labored hard; but they were not ordered out to toil while the stars were in the sky, and driven and slashed by an overseer, through heat and cold, till the stars shone out again. Their homes were very humble; but they were protected by law. No insolent patrols could come, in the dead of night, and flog them at their pleasure. The father, when he closed his cottage door, felt safe with his family around him. No master or overseer could come and take from him his wife, or his daughter. They must separate to earn their living; but the parents knew where their children were going, and could communicate with them by letters. The relations of husband and wife, parent and child, were too sacred for the richest noble in the land to violate with impunity. Much was being done to enlighten these poor people. Schools were established among them, and benevolent societies were active in efforts to ameliorate their condition. There was no law forbidding them to learn to read and write; and if they helped each other in spelling out the Bible, they were in no danger of thirty-nine lashes, as was the case with myself and poor, pious, old uncle Fred. I repeat that the most ignorant and the most destitute of these peasants was a thousand fold better off than the most pampered American slave. (Chapter XXXVII)

Anna: Part of the way that the narrative is structured is that she wants to talk about the suffering that she and her family have experienced, but not figure that as destructive to family instant. I think that that’s something that generations of social scientists and scientists have talked about in terms of black family life is that there are there are fewer, shallower less important ties to family and this is part of the ways that people comforted themselves when they sold people’s children, for example that ‘this mother does not feel in the way that a white mother would.’ So what Jacobs does by chronicling her deep attachment to her children, her deep pain from the separation that they undergo, her deep fears about their fate.

Amber: It’s easy to understand the idea of Harriet having fear in regard to her fate and the fate of her children. But it is also important to consider how the fear of individuals and institutions in power has been used as a source of response.

Sterling: And this fear, as we later discuss, drives people to consider how much they should be protecting more vulnerable members of society

Anna: So I think that part of what that does is to say that part of what establishing herself within a lineage of family resilience it’s to say that this is the type of pain that each mother experiences. She’s not saying ‘I alone have felt this’ or that ‘I particularly have felt this.’ I think what she’s trying to do is to really allow us- us loosely -particularly an abolitionist audience also to see the way that trauma is registering in each generation. We know from her description of her grandmother that her grandmother had many children who were sold into slavery and that she was working to buy as many of her children back from slavery as she possibly could. Then we know that even that she was present in this attenuated way to her children that the structures of enslavement and space meant that she could not be present to her children in the ways that she would like to be. Even in freedom she cannot be present her children in the ways that she would like to be. So I think that while she’s always talking about suffering and she’s always talking about trauma she’s always pointing us to the ways in which that is being structurally enforced and it is structurally enforced in the south in slavery and it is structurally enforced differently and to different ends and with better resolution eventually also in the North.

Amber: In “Sick from Freedom: African American Illness and Suffering During the Civil War and Reconstruction” author Jim Downs described the role of abolitionists as health advocates and mentioned Harriet Jacobs to be associated with this in particular.

Sterling: Other reformers and abolitionists of the time learned about the conditions of the formerly enslaved due to the work of people like Harriet. Along with other former slaves, Harriet went on to become a benevolent reformer herself. She created orphanages and dedicated rest of life to teaching and providing health as social worker.

Mali: While reformers like Harriet were able to realize social determinants of health and contribute to efforts to improve the quality of life for black children and their families, it is important to also understand how some used these understandings and subjected them to further social stigmatization to create other questionable insutionsions of reform. Such institutions include those like the epidemiology of violence theory. Epidemiology of violence theory served to justify the policing and overregulation of black youth and people out of a supposed intent to protect them.

Ramos: Yeah, what’s difficult about all of this stuff around childhood studies is that it all comes out of people’s desire to protect members of society that we all want to protect. We want to protect children and provide them an atmosphere where they’re going to live there you know healthy, maximized lives. The unfortunate matter is that even these liberal conceptions is really productive really desirable things that people have asked to protect children end up having a dark edge to them which is why we need to protect them from something. And what we’re trying to pay attention to here is the idea that protecting children from something means what are we protecting them from. And I’m saying that when we say let’s protect the children, we should ask what are we protecting them from? Are we protecting them from people of color? Are we protecting them from crime? If we build up these fences to protect children, what also are we keeping in? You know does that make sense. Like what are we of actually upholding when we build up protections for children. And it just seems as if the contradiction of child protection is is totally unearthed when you look at what happens to black children particularly in all of these instances.

Amber: Overall, unhealed trauma of all kinds have the potential to lead to recurring “mobile” adversities that extend past their origin and can be integrated into larger systems of oppression for vulnerable populations- especially children. Harriet Jacobs’s life and legacy as an author discussing these themes that countered the narrow racialized practices of her time serve as a testament to the significance of understanding and intervening to improve the mental and emotional well being of children. Even as Harriet continued into adulthood, the effects of her childhood followed her in her later obstacles of being a fugitive slave woman and a mother whose children also faced serious adverse childhood experiences. However, by working to ensure that her reflections on the trauma she faced as an enslaved girl were accounted for, Harriet secured a contributing position to African American health activism that should be understood, celebrated, and never forgotten.

Triumphant yet somber music

Archive #1: Reader, my story ends with freedom; not in the usual way, with marriage. I and my children are now free! We are as free from the power of slaveholders as are the white people of the north; and though that, according to my ideas, is not saying a great deal, it is a vast improvement in my condition.

The dream of my life is not yet realized. I do not sit with my children in a home of my own. I still long for a hearthstone of my own, however humble. I wish it for my children’s sake far more than for my own. (Chapter XLI)

Archive #1: It has been painful to me, in many ways, to recall the dreary years I passed in bondage. I would gladly forget them if I could. Yet the retrospection is not altogether without solace; for with those gloomy recollections come tender memories of my good old grandmother, like light, fleecy clouds floating over a dark and troubled sea. (Chapter XLI)

NR: Wow, that was a great podcast!

LG: It was really awesome to get to listen to this semester’s worth of work, which we’ve been seeing them putting in.

NR: We hope that for all the educators out there that you consider using podcasts as a pedagogical tool, that you look to our website to be able to look for things. Before we close out, we just want to thank some of our partners out there.

LG: We’re lucky enough to work alongside and have some resources from, first and foremost, the Center for the Study of Slavery and Justice, particularly Johanna Obenda and Babette Thomas, who are working as fellows there.

NR: They’ve got a great project called Working Out Loud. We also received significant help from the John Nicholas Brown Center for Public Humanities and the MML at Brown. We’d also like to thank the Department of Africana Studies and the Cogut Institute for Humanities.

LG: Overarching this entire thank you is the grant that made this possible from the Swearer Center.

NR: We could not have done it without the Swearer Center. Thanks.

LG: Thanks so much, and thanks for listening.

 

Resources from Behind the Podcast: deconstructing scenes from AFRI0550, African American Health Activism.

Nic John Ramos is an Assistant Professor in the Department of History at Drexel University and held a Mellon Postdoctoral Fellowship of Race in Medicine and Science at Brown University from 2017-2019. His article “Poor Influences and Criminal Locations: Los Angeles’s Skid Row, Multicultural Identities, and Normal Homosexuality” was recently published in American Quarterly.

Laura Garbes is a PhD student in sociology at Brown University, where she studies racism, whiteness, and cultural organizations. Her research explores the racialization of sound in public broadcasting. She is also a fellow at Brown University’s Swearer Center for Public Service, and a member of the Du Boisian Scholar Network.

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SO! Amplifies: Die Jim Crow Record Label

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SO! Amplifies. . .a highly-curated, rolling mini-post series by which we editors hip you to cultural makers and organizations doing work we really really dig.  You’re welcome!

Die Jim Crow (DJC) is the first US record label dedicated to recording formerly and currently incarcerated musicians. The mission of DJC is to provide formerly and currently incarcerated musicians a high-quality platform for their voices to be heard. DJC sprang from Executive Director Fury Young’s communications with currently incarcerated individuals by letter and was originally slated to be a single concept album, inspired by Michelle Alexander’s The New Jim Crow and Pink Floyd’s The Wall. The project quickly grew into much more than that.

For me, death to Jim Crow means a death to stereotypes, to misconceptions of the ‘Other.’ There is no Other. The term ‘Jim Crow’ comes from a song which satirizes a slave. I see much parallel to the way our society views those incarcerated: that they are ‘lesser than;’ merely criminals. We are changing this narrative through music. – Fury Young

DJC records, produces, and releases music written and performed by formerly and currently incarcerated individuals. Prison staff and others working inside, such as volunteers or other program facilitators, refer incarcerated collaborators to DJC. Executive Director Young and Deputy Director BL Shirelle correspond by mail or digitally with these individuals to help prepare their musical contributions for in-prison recording sessions. Young, Shirelle, and other producers identify promising Project Managers inside each facility who help guide the music creation and recording process.

Music is recorded in prisons, homes of the formerly incarcerated, and Brooklyn studio revolutionsound, produced in the same studio, and then widely released through digital and physical channels. We currently have ongoing programming at 2 prisons in South Carolina and have recorded at a total of 5 prisons since 2015, 3 of which we are seeking to regain access to because of prison administration changes.

Our Board of Directors comprises 40% formerly and currently incarcerated individuals, ensuring that Die Jim Crow is steered by those who have direct lived experience with the issues informing our work. Deputy Director Shirelle is a formerly incarcerated musician acting as co-Label Manager with Young, bringing her unique set of experiences and talents to Die Jim Crow.

Over the past several years, Young has formed solid relationships built on trust with a number of formerly and currently incarcerated artists and has learned how to navigate the challenging process of gaining access to prisons to work with incarcerated individuals. As Fury told SO!’s Managing Editor Liana Silva,

Gaining access is tough. It can take months, even years to navigate through to the right people and get an Okay. Once you’re in, you’re in. But then you need to deal with censorship from the top brass and navigating through that. There are all types of unforeseen challenges that pop up when you least expect them to — but it really comes from above. In terms of recording on the inside, besides the typical band shit like “this guy’s ego is getting in the way”  or “this guy won’t play with the band,” the making music part is the fun part.

Earlier this year–March 2019–Young took a trip to Louisiana, Mississippi, and South Carolina, the experience inspired a big shift In Die Jim Crow toward founding the non-profit label.  The journey began in New Orleans with a home recording of Albert Woodfox, who lent his voice to music for the first time. Mr. Woodfox spent 43 years in solitary confinement in Louisiana, the longest of any solitary prisoner in US history. Fury also recorded a video interview with Albert about his experiences with music while inside.

From NOLA, Fury picked up co-producer and engineer Doc (aka Dr. Israel) in Mississippi–who has been part of the DJC team since 2015– where they spent two days recording four rappers at a juvenile prison — Central Mississippi CF Youthful Offender Unit. They spent the next 10 days in South Carolina recording a total of 22 artists at a men’s and a women’s prison: Allendale CI and Camille Griffin Graham CI.  When they got home, Fury noted at a Board of Directors meeting: “This is becoming a record label.” He had already discussed it with Shirelle and senior advisor Maxwell Melvins, both DJC artists and board members, and the consensus was clear. A similar reaction was palpable at the board meeting. Stefanie Lindeman, a non-profit veteran and board member, brought up, “OK, we need to put together a three year strategic plan immediately.” And from there, Die Jim Crow Records was born.

And what will Die Jim Crow records sound like? Fury told SO! that

There’s a lot of hip hop and soul. Most of our artists are black and that is the music many of them grew up on. But as we transition into a record label and open up to new projects, we’re becoming more of a melting pot. All types of influences go into the stew. Right now we’re working on a straight hip hop EP at a women’s prison in South Carolina — kinda like a Lauren HIll/Rapsody vibe, and then a project called The Masses at a men’s SC prison — which has a full band and several emcees. They’re sorta like The Roots meets Wu Tang in a southern prison. But in other states we’ve recorded plenty of rock and even Native American chants. If you listen to the EP, you’ll get a sense of the sundry sounds.

Young has already recorded and released a high-quality EP with these musicians and recorded a significant library of unreleased music.

Over the next few years, DJC will continue to grow through re-releasing and repackaging existing content, cultivation of current and new artists, and development of new projects, as well as live shows, events, and tours. DJC will release 1 EP and 1 mixtape per year. The first release will be the Die Jim Crow LP, accompanied by a book and feature film documentary in 2022. By November 2020, DJC will release The Masses EP. On May 1, 2020, DJC will re-release the Die Jim Crow EP, release the “First Impressions” single and video from the EP, and begin the “Single of the Month” initiative, putting out both prerecorded songs and new works.

Die Jim Crow is currently engaged in a Kickstarter campaign for their project through 8 pm tonight, Monday 28, 2019– click here to donate to launch the label and/or read (and hear) more about the project!

Featured Image: Some of the artists Die Jim Crow has worked with in GA, OH, IN, CO, PA, CA, NY, NJ, MD, KS, AL, TX, and LA. (L-R each row): Johnnie Lindsey, Leon Benson, Malcolm Morris, Maxwell Melvins, Michael Austin, Dexter Nurse, Valerie Seeley, Spoon Jackson, Tameca Cole, Michael Tenneson, Mark Springer, Obadyah Ben-Yisrayl, Cedric “Versatile” Johnson, Lee Lee, Anthony “Big Ant” McKinney, Ezette Edouard, Pastor Anna Smith, BL Shirelle, Carl Dukes, Norman Whiteside, Sedrick Franklin, Charles “C-Will” Williams, Apostle Heloise

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TiK ToK: Post-Crash Party Pop, Compulsory Presentism and the 2008 Financial Collapse

As pundits increasingly speculate about the likelihood and character of another recession, I’m thinking about the one from which we’re still recovering. Specifically, I’m thinking about a certain strain of American pop music—or a certain sentiment within pop music—that it seems to me accelerated and concentrated just after the 2008 financial collapse. This strain, which obviously co-existed with many other developments in popular music at the time, takes party songs and adds to them two interconnected narrative elements: on the one hand, partying is cranked up, escalated in one or multiple ways, moving the music beyond a party anthem and into something new. On the other hand, the rationale for such a move consistently derives from an attitude of compulsory presentism, in which the future is characterized as unknown, irrelevant, or is otherwise disavowed.

In the American context, the popular (and, I argue, misguided) take on the music of the great recession is that we didn’t have any—in other words, because no one was directly singing about the crisis, there was no music that responded to it. But this is an extremely limited way of understanding how music and socio-political life interact. In this post, I consider specifically American notions of mainstream party culture to argue that the strain of party music described above and below is the music of the crash, not because it literally speaks about it but because it reflects a certain attitude expressed and experienced by those at the front of both popular music listening at the time and the collapse itself: the graduating classes of 2008-2012.

By “party music” I do not mean (exclusively) music to which people party; rather, I am trying to trace what happens to music that is about partying during the crash. When I say that these songs transform from being party anthems into “something new,” what I mean is that in their extremeness, both the represented parties and the organizing affect of these parties reflect an urgency, a crisis, or a lack of choice condition. In short, what I’m calling “Post-Crash Party Music” (PCPP) responds to the 2008 financial collapse and the broader context of climate devastation by instituting a compulsory presentism that manifests through a frenetic, extreme, nihilistic celebration, a never-ending party that is also the last party (before the end of the world).

I’ll briefly mention two prime examples, both from what might be the peak year of this trend, 2010. First, Ke$ha’s single “(and #1 on Billboard’s Year-end Hot 100), “TiK ToK” sees Ke$ha brushing her teeth with a bottle of whiskey, while the last line in the chorus reveals why this is happening: Ke$ha sings, “The party don’t stop, no,” implying that the song’s narration picks up in a moment that could be any moment, an eternal present that is non-distinguishable from any other moment.

This line captures both of the defining characteristics of PCPP: 1) the party is extreme because 2) it never ends, or is always presently occurring. Although there are multiple ways of creating the eternal present that the party represents, each song in this category is invested in denying both past and future in a way that makes the presentist attitude of the partygoers a mandatory condition. This requirement is what makes PCPP more extreme, narratively, than party pop of previous eras.

As a second example, take The Black Eyed Peas’ quintessential party anthem “I Gotta Feeling.” Throughout most of the song, listeners are set up to experience what sounds like a fairly typical party jam: although the Black Eyed Peas render this joyous, optimistic track as perhaps more formally ‘perfect’ or effective than many of its competitors, it still follows a standard EDM format and a fairly conventional sentiment.

However, near the end of the track, as if responding to the pop-culture/post-crash landscape by afterthought, the Black Eyed Peas very casually disclose that the night that has all along been referenced as “tonight” is in fact every night: “Monday, Tuesday, Wednesday and Thursday/Friday, Saturday, Saturday to Sunday/Get, get, get, get, get with us, you know what we say, say/Party every day, p-p-p/Party every day, p-p-p [repeat 10x]…”

Party anthems of one kind or another have been with us for a long time. But I would argue that something else is going on here. The traditional ambition to party until the sun comes up or to party all night has been eclipsed by a more extreme goal, which is to never stop partying at all. In this new space, the time of day or the day of the week is irrelevant; time itself evaporates in the indistinguishable space of an everlasting present.

My argument here is that this music–specifically in its insistence on a party’s ceaselessness–represents almost the complete opposite of its expressed sentiments: that is, rather than rapturous or celebratory moods, PCPP reflects widespread existential and economic anxiety that is shared among the entire millennial generation, but which was acutely present for the classes that graduated college between 2008 and 2012. Its insistence on partying forever is indicative of this generation’s awareness that the future is bleak.

Economically, we know that this cohort will live with repercussions of the financial collapse for the rest of their lives. (See for instance: “Bad News for the Class of 2008”; “This Is What the Recession Did to Millennials”; “A Decade Later Many college grads from the Great Recession are still trying to catch up”; “2008 was a terrible year to graduate college”; “2008: Ten Years After the Crash, We Are Still Living in the World It Brutally Remade”; and the pithily-titled but quite thorough “Millennials are Screwed”.) Existentially, while the millennials were not the first to cognize and politically articulate the stakes of the unfolding climate crisis, they are, as a “young generation,” perhaps the first identifiable group who will most certainly face its longterm consequences. Rather than simply distract us from these realities, PCPP is predicated on our understanding of those realities. In the face of these circumstances and more, is it any wonder that the affective (if not conscious) response was to live it up while there was still time?

I am not arguing that PCPP harbors any ambitions to address any such anxieties; on the contrary, this music is, on its face, also an example of the much broader genre of neoliberal corporate pop music, a commodity that aims to utilize listener sentiments to maximize profit. That is why PCPP cuts across or includes such racial and gender diversity in its performers, and why it also corresponds to broader trends in pop that elevate and glamorize conspicuous, over-the-top consumption, the kinds of caricatured displays of spending-power that are hallmarks of PCPP as well as other mainstream genres. The discourse of an endless party is also a really good one in which to promote consumption―especially consumption that is taken to the extreme, or is justified through the logic of embracing “life” while we can.

No, from the perspective of the music industry, this music is not about anxiety but is, like all corporate music, still about including as many listener-customers as possible in the cross-branded spectacle of neoliberal pop.  Instead, my claim is that this music, however inadvertently, resonates with listeners in a particular, affective way, and in the encounter between neoliberal pop music and a group of anxious American listeners, an accelerated sentiment emerges and spins itself out. We are still consuming, but endlessly so; and that very ceaselessness speaks to a deeper existential dread at the heart of our voracious appetites.

Emerging from this resonance between extreme party music and extreme anxiety are several traceable tropes, each expressing the ambition to party forever. For instance, the “don’t stop” imperative is often paired with the seemingly paradoxical sentiment that “we only have tonight”; but insofar as the end of that night heralds a return to reality (the post-crash landscape) one solution is to simply refuse to stop the party. In this way, the night can “last forever” within the space of the music. Taken together, the PCPP ethos can be summarized by the phrase, as a colleague recently put it, “right now forever.”

There is a specific construction at work here that allows PCPP to impose its presentist timespace: the forever-now is not extended out of joy, but rather out of necessity. By acknowledging that our time (out there) is limited, it constructs a space (in here) that resists normative flows of temporality. PCPP simply disallows temporality into its consciousness–it refuses to acknowledge the existence of a past and especially not a future. Here the “compulsory” element of its presentism emerges: it is compulsory both because within the affective space of the music, the rules do not allow temporality to exist, and because, when our futures have been irrevocably damaged, the present is, in effect, all that we will be allowed to experience.

There are many more examples from this period, all riffing on the same nihilistic affect: “Tomorrow doesn’t matter when you’re moving your feet” (Pixie Lott, “All About Tonight”); “This is how we live/every single night/take that bottle to the head and let me see you fly” (Far East Movement, “Like a G6”, 2010); “Still feelin’ myself I’m like outta control/Can’t stop now more shots let’s go” (Flo Rida, “Club Can’t Handle Me”, 2010). In this context, assurances from Lady Gaga that “It’s gonna be ok” if we “Just Dance” seem less hopeful and more ironic, as if born from denial.

Surely, some of these songs take up the “don’t stop” imperative simply by virtue of its ubiquitous circulation through a pop-culture economy (Junior Senior’s 2003 “Move Your Feet” comes to mind here). I am not arguing that any song that expresses such a generic utterance be considered a part of this post-crash formation; what it takes to qualify, it seems to me,  is a distortion whereby the generic affect is pumped so full that it breaks something, a process that sometimes introduces a dark subtext into the music, but which no matter what displays elements of excess that go beyond the pale of a celebratory dance tune. Eddie Murphy’s “girl” wants to “Party All the Time”, but this alone doesn’t qualify the tune as an anxiety anthem because it is a source of hurt and stress for the speaker’s character—ceaseless partying here is sublimated into a narrative about a certain romantic relationship. What distinguishes PCPP, on the other hand, is the sense (however vague) that the “don’t stop” imperative is urgent, and meant to protect us from the world that is waiting outside the club.

PCPP differs in this way from other genres that consciously articulate a dissatisfaction (of whatever kind) with contemporary conditions. The millennial nihilism of an everlasting party is not the same as Gen X’s cynical malaise, which had more to do with resistance to meaningless corporate employment than it did the prospects of no employment at all. PCPP is not punk-rock anarchism nor grunge’s serious grappling with the consequences of capitalism on people’s mental health. PCPP is purely affective, a manic/cathartic punishment-therapy that does not need to denotatively speak of what’s happening in the world because that world is always already experienced in an extreme way. PCPP responds by dialing up the party to a degree of fervor that is correspondingly intense, able to drown out the noise, and it achieves this effect by turning parties into a paradox that is both time-limited and never-ending.

It is true that I have mostly focused on lyrics in this argument. But first of all, other factors also contribute to the sense of PCPP as existential: see for instance the music video for Britney Spears’ “Till the World Ends” (2011), which literalizes the argument I’m making by representing people dancing as the planet crumbles. Likewise, the music video for LMFAO’s “Party Rock Anthem” (2011) casts the band’s beat as a contagion that has afflicted the “whole world,” compelling them to dance ceaselessly in a way that resonates appropriately with post-apocalyptic genres.

Second of all, the “music itself” never exists in isolation from the lyrics or indeed from any other element of a tune. What I would argue that the sounds and formal elements of these songs contributes to the PCPP ethos is a sense of tension and paradox: namely, the paradox between the stated dream of an unending party, and the reality that underlies said dream. It is, physically and otherwise, impossible to keep dancing indefinitely, a fact reflected in the form of this music, which still follows EDM rules of build-up and release, those forms that give one’s body time to rest and appropriate places to feel the natural climax of a song. The tension between the music (which corresponds to the body) and the lyrics (which aim into the afterlife) is the central contradiction that makes PCPP so e/affective.

Thus, the PCPP genre or sentiment, which flashes brightly from 2009-2012, meets its death in and through the track that most comprehensively embodies it: Miley Cyrus’s “We Can’t Stop” (2013). In this deeply melancholic hit, PCPP is followed to its logical conclusion: those who at first refused to stop partying are now entirely incapable of doing so even if they wanted. This is the most extreme version of the PCPP worldview, so extreme that it spread into the music, inverting the entire affect from pumped-up party jam to down-tempo lament, a lament with almost no temporality even in its form.

Although my reading of “We Can’t Stop” differs from Robin James’s, her description perfectly captures the way that song’s form finally achieves the same presentism that PCPP’s lyrics always established, a closed world of “now”. In her 2015 book Resilience and Melancholy, James writes,

Just as the lyrics suggest that the ‘we’ is caught in a feedback loop it can’t stop, the music keeps spuriously cycling through verses and choruses without moving forward or backward…In other words, time isn’t a line, it’s Zeno’s paradox; not a pro- or re-gress but involution (177-178).

If anything, this formal stagnation or inverted affect brings “We Can’t Stop” into the space of the trap music it plays at, and constitutes one of the many ways in which the song cannot sustain its contradictions. As Kemi Adeyemi makes clear, trap music certainly has to do with partying; but its intersections with neoliberal capitalism are particular to Black lives in a way that is wholly different from Cyrus’ attempted deployment. Thus, reaching to trap for a PCPP affect has the devastating effect of exploding the entire sentiment.

In other words, “We Can’t Stop” exposes all the lies that PCPP, in its heyday, furthered: the idea that the party could continue indefinitely, and (by extension) so too could the “fairy tales of eternal economic growth” and the supposed post-racial utopia opened up by neoliberal capitalism.  “We Can’t Stop” gives sound to these fictions, through its own form and in various ways: from its well-documented appropriation of Black culture, to the untenable contradiction at the heart of its sentiments. “We can do what we want” but we also “can’t stop.”

Rather than hearing this tune as “painfully dull” (180), this song has always been morbidly fascinating to me, a bleak statement about our inability to move past the moment in which we’re caught. In other words, our presentism is now also compulsory because we’ve gotten so used to it that we can no longer imagine a future at all, or at least not one in which catastrophe doesn’t occur; nor can we imagine the solutions that would help us when it does. Instead, we have the iPhone 11 and self-driving cars. Instead, we have an inverted yield curve and predictions of another (perpetually recurring) market crisis. Instead, we have billionaires doubling down, grabbing every last resource they can from the planet in order to insulate themselves from the effects they have created, a final and pathological shopping spree. Seen from that perspective, while it marked the end of PCPP as a trend, “We Can’t Stop” remains striking as both indictment and prophecy.

Featured Image: Culture Project 1: Ke$ha by Flickr User HyundaiCardWeb (CC BY-NC-ND 2.0)

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Dan DiPiero is a musician and Visiting Assistant Professor of American Studies at Miami University of Ohio, where he teaches American popular culture and music history. His current book project investigates the relationship between improvisation in music and in everyday life through a series of nested comparisons, including case studies on the music of Eric Dolphy, John Cage, and contemporary Norwegian free improvisers, Mr. K. His work has appeared in Critical Studies in Improvisation/Études critiques en improvisation, the collection Rancière and Music (forthcoming, Edinburgh University Press), and boundary 2 online. He plays the drums.

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Mingus and the Chill of Death

In his autobiography, Beneath the Underdog, jazz musician Charles Mingus recounts his hatred of being ignored during his bass solos. When it was finally his turn to enter the foreground, suddenly musicians and audience members alike found drinks, food, conversations, and everything else more important. However, this small, and somewhat ironic, anecdote of Mingus’s relationship with the jazz community has now become a foreshadowing of his current status in sound studies–but no longer! This series–featuring myself (Earl Brooks), Brittnay Proctor, Jessica Teague, and Nichole Rustin-Paschal— re/hears, re/sounds and re/mixes the contributions of Mingus for his ingenious approach to jazz performance and composition as well as his far-reaching theorizations of sound in relation to liberation and social equality, all in honor of the 60th anniversary of Mingus’s sublimely idiosyncratic album Mingus Ah Um this month. The final installment of this series presents Nichole Rustin-Paschal and her gripping reflection on jazz, death, and mourning. Her opening line requires no introduction: “There was a time when I believed that Mingus was haunting me.” You can catch up with the full series by clicking here.–Guest Editor Earl Brooks


Image courtesy of author

There was a time when I believed that Mingus was haunting me. In the small college town where I was then living, I would occasionally see a man with Mingus’s profile, wearing a black hat, leather vest, and sunglasses, in a wheelchair out and about. He was always alone. Mingus had spent the last year of his life increasingly dependent on a wheelchair as the ALS stripped him of his motility. There is a joyous photo of him in his wheelchair, hair in a riot of curls, mouth open in uproarious laughter with Joni Mitchell embracing him from behind, her face aglow with an open-mouthed smile. I can imagine the sound, caught perhaps during a break as they were collaborating on Mingus, his last effort and the album Mitchell said killed her career. Yes, God Must Be a Boogie Man, sending me messages to write and write some more through the sight of this man looking so much like Mingus. Never did I see him with anyone, he was always a solitary figure traveling the main streets. I do not know if he was real.

Listen to Mingus, and you can eavesdrop on his 53rd birthday party (though he thought he was actually 54), his end of life plan (to be buried in India), and his Midas touch, through sound clips from events and interviews happening years earlier, interspersed among the songs. In his quick, low rumbling of voice Mingus proclaimed that he “was lucky, man. Blessed by God.” Mingus was released after his death, the sounds of celebration, funerary plans, and gratitude leading to the final performance, Goodbye Pork Pie Hat.

Mitchell’s lyrics tell both the story of Mingus’s elegy for Lester Young and his own efforts to ward off death among the healers in Cuernavaca, Mexico. It is a story about the black musician as underdog, first reviled, then celebrated with dancing in the street. It is a story about the threat of interracial love and the promise of children. “Love is never easy street,” Mitchell writes, but still, we dance, make music, hope.

The only other time I have felt the dead come to me was some years later while I was rushing through Penn Station to catch my train. The sight of a man sitting cross-legged by one of the columns, surrounded by his belongings, nearly stopped me in my tracks. Surely, that couldn’t be my father, looking at me so calmly and certainly in the crush of Penn Station? A Hoodoo Hollerin’ Ghost he was not, but he was a haint sent to calm me, I’m sure of it. My father had died not too long before. I saw him there and he saw me. Every time I hear Horace Silver’s “Song for My Father,” cliche as it may seem, I think of him, the Mayor of Bum’s Square in Harlem.

Lithe and tall, brown-skinned and handsome, my father loved music and to dance, he dreamed of Egypt and having a son, loved his three daughters and shared his wisdom with them, found a soul mate to get clean with. In a frame by my desk I keep two pictures of us; in both we mirror each other’s expressions. In the first, I may be three and he twenty-two. We are both serious. In the second, he is about the age I am now and we are sitting side by side, smiling, at my baby brother’s first birthday party. They shared a birthday month. I had already given my father is own gift, Francis Paudras’s biography of Bud Powell, his favorite jazz musician. It was the last gift I gave him.

It strikes me that with both these haunting, despite their love of music, I felt closest to them through sightings of them–the clarity with which I could imagine them in settings so seemingly out of character–Mingus in Western Mass., my father south of 125th St.–resonated with me more than any particular piece of music that I could associate with them. For each, death came with physical decline and, for two vibrantly garrulous people, the loss of speech. Each had a way of speaking in tones that were intimate and confiding, even as they reveled in having an audience. For language and voice to fail as they came closer to death, must have been as unbearable for them as it was for we who loved them, and hoped to hear them utter our names, say they loved us, one last time. Buddy Collette speaks of seeing Mingus in his final days and the difficulty of looking at his eyes, which were expressive of pain, despair, and longing. He felt Mingus was imploring him to do something, but he did not know what. Helplessness. My father spent his last weeks in the hospital and with each visit, I could see him turn inward, chasing down memories only he could see. For both, a yearning for a golden age, time past; for we who remain, their absence remolding the shape of things to come.

How do artists teach us to mourn? We are accustomed to thinking about the Second Line, a New Orleans tradition, celebrating the passing on of a loved one. Mourning is public and communal, dancers and musicians moving together to escort the dead to their rest. We think of elegies penned by close friends of other artists, such as Dizzy Gillespie’s “I Remember Clifford,” Miles Davis’ “He Loved Him Madly,Mingus’s “Goodbye Pork-Pie Hat”—the pain becoming a standard, its changes reimagined, its melody a constant. How do hauntings give color to the music and the memories?

“Ghost in the Machine,” close-up of jazz bass, image by Flickr User RubyT (CC BY-NC-ND 2.0)

The death that looms so heavily over jazz of the postwar era is that of Charlie “Bird” Parker’s in 1955. Shortly after his death, graffiti was seen remarking “Bird Lives.” Parker’s death hit Mingus, like so many others, quite hard. In the liner notes to the album Reincarnation of a Lovebird, Mingus explained how the composition originated. “I wouldn’t say I started out to write a piece about Bird. I knew it was a mournful thing when I was writing it. Suddenly, I realized, it was Bird.”

It is these moments of éclat that make me love Mingus even more. The movement between the conscious and the unconscious, the openness to revelations of the spirit.

In some ways this piece isn’t like him. It’s built on long lines and most of his pieces were short lines. But it’s my feeling about Bird. I felt like crying when I wrote it. If everybody could play it the way I felt it. The altoist (Curtis Porter) did, finally.

Here we see again, Mingus’s insistence that no matter the ostensible subject of the composition, it is he himself, his own feelings that determine his satisfaction with what he has written. Satisfaction, gradually given, with its performance by others, is another story.

Bird, recalls Mingus, 

encouraged me about my writing. He never mentioned whether he thought my bass playing was good or bad, but he always thought I was a good writer. In California, in the mid-40s he heard a poem-with-music I’d written, “The Chill of Death.” He heard it in the studio, they never released it. He said that was the sort of thing I should keep on doing, and that I shouldn’t be discouraged.

For Mingus, to mourn Bird was to recognize his life as “a new beginning in jazz not a suspended ending for everyone else to go on copying from.”  Jean-Michel Basquiat, born years after Bird’s death, felt haunted by him as well, I think. He memorialized Bird on canvas, recognizing him as a king, Charles the First, a god, an angel, done in by society. To make a visual record of Bird meant that he still lived among us, resurrected in sound; listen, Basquiat implores us to Cherokee.

Jean Michel Basquiat’s “CPRKR” (1982) Image by Author

Long before he died in 1979, Charles Mingus imagined meeting death in his 1939 poem “The Chill of Death.” Mingus depicts Death as a beautiful woman. Like a spurned lover, Death clutches at his hands and throws her arms around him, but he resists, not yet ready to succumb to her fatal embrace. She warns that he will not cheat her this time. Mingus put “The Chill of Death” to music on his Let My Children Hear Music (1974), heard by the public at last, and a debt he still had to pay. Soon, but not yet.

The figure of Death loomed over Mingus throughout his life. He begins Beneath the Underdog with his near death and resurrection as a toddler and ends it with the death of Fats Navarro. The cover of Hal Wilner’s 1992 tribute album, Weird Nightmare, depicts a young child facing down a bull in a ghostly field. It recalls that constant flux Mingus expressed between the conscious and unconscious, his fears and his strengths. The hardback cover of Beneath the Underdog features a picture of Mingus, a Taurus, as a child and one can imagine that the knock-kneed child whom we see from the back confronting the bull is one and the same. Mingus mourned by celebrating the deaths of other musicians in his compositions like the aforementioned “Goodbye Pork Pie Hat” for Lester Young and “So Long Eric” for Eric Dolphy.

He bemoaned the fate of musicians who did not receive accolades during their lifetimes and worried that the same fate would meet him. He understood his body as mortal but his music as evidence of his soul’s immortality. And here we are, celebrating his music, reflecting on the sounds he produced about the world he lived and loved in. Mingus was blessed, man. Mingus lives!

Featured Image: Mingus Woodblock Print, Image by Housing Works Thrift Shops(CC BY-SA 2.0)

Nichole Rustin-Paschal earned a Ph.D. in American Studies from New York University and a J.D. from the University of Virginia. She is an Assistant Professor at the Rhode Island School of Design. Nichole is working on a new book project exploring how artists use the law as their medium and how law frames art. Her book, The Kind of Man I  Am: Jazzmasculinity and the World of Charles Mingus Jr. (Wesleyan 2017) is a gendered cultural history of jazz in the postwar period. She draws on archival records, published memoirs, and previously conducted interviews to explore how Mingus’s ideas about music, racial identity, and masculinity—as well as those of other individuals in his circle, like Celia Mingus, Hazel Scott, and Joni Mitchell—challenged jazz itself as a model of freedom, inclusion, creativity, and emotional expressivity. Nichole is co-editor of Big Ears: Listening for Gender in Jazz Studies(Duke 2008), the first anthology of work in jazz and gender studies. She is co-editor of The Routledge Companion to Jazz Studies (Routledge 2019), an anthology of cross-disciplinary and transnational studies in jazz. In addition, her work has been published in Critical SociologyJazzDebates/JazzDebattenRadical History ReviewBill Traylor, William Edmondson, and the Modernist ImpulseWilliam & Mary Bill of Rights JournalSouth Atlantic Quarterly,and Organizing Black America.She has taught at Kansas City Academy, the University of Illinois at Urbana-Champaign, Williams College, and New York University. In addition to her writing and teaching, Nichole is an advocate for the underserved in her education, First Amendment, and privacy law practice.

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