Drawing on fieldwork and archival research in Portugal and Cape Verde, Derek Pardue introduces Lisbon's kriolu rap scene and its role in challenging metropolitan Portuguese identities. Pardue demonstrates that Cape Verde, while relatively small within the Portuguese diaspora, offers valuable lessons about the politics of experience and social agency within a postcolonial context that remains poorly understood. As he argues, knowing more about both Cape Verdeans and the Portuguese invites clearer assessments of the relationship between the experience and policies of migration. That in turn allows us to better gauge citizenship as a balance of individual achievement and cultural ascription.
Deftly shifting from domestic to public spaces and from social media to ethnographic theory, Pardue describes an overlooked phenomenon transforming Portugal, one sure to have parallels in former colonial powers across twenty-first-century Europe.
Powered by a driving beat, clever lyrics, and assertive attitudes, rap music and hip hop culture have engrossed American youth since the mid-1980s. Although the first rappers were African Americans, rap and hip hop culture quickly spread to other ethnic groups who have added their own cultural elements to the music. Chicano Rap offers the first in-depth look at how Chicano/a youth have adopted and adapted rap music and hip hop culture to express their views on gender and violence, as well as on how Chicano/a youth fit into a globalizing world.
Pancho McFarland examines over five hundred songs and seventy rap artists from all the major Chicano rap regions—San Diego, San Francisco and Northern California, Texas, and Chicago and the Midwest. He discusses the cultural, political, historical, and economic contexts in which Chicano rap has emerged and how these have shaped the violence and misogyny often expressed in Chicano rap and hip hop. In particular, he argues that the misogyny and violence of Chicano rap are direct outcomes of the "patriarchal dominance paradigm" that governs human relations in the United States. McFarland also explains how globalization, economic restructuring, and the conservative shift in national politics have affected Chicano/a youth and Chicano rap. He concludes with a look at how Xicana feminists, some Chicano rappers, and other cultural workers are striving to reach Chicano/a youth with a democratic, peaceful, empowering, and liberating message.
Honorable Mention, Barbara T. Christian Literary Award, Caribbean Studies Association, 2017
In the wake of the 1959 Cuban Revolution, a key state ideology developed: racism was a systemic cultural issue that ceased to exist after the Revolution, and any racism that did persist was a result of contained cases of individual prejudice perpetuated by US influence. Even after the state officially pronounced the end of racism within its borders, social inequalities tied to racism, sexism, and homophobia endured, and, during the economic liberalization of the 1990s, widespread economic disparities began to reemerge.
Cuban Underground Hip Hop focuses on a group of self-described antiracist, revolutionary youth who initiated a social movement (1996–2006) to educate and fight against these inequalities through the use of arts-based political activism intended to spur debate and enact social change. Their “revolution” was manifest in altering individual and collective consciousness by critiquing nearly all aspects of social and economic life tied to colonial legacies. Using over a decade of research and interviews with those directly involved, Tanya L. Saunders traces the history of the movement from its inception and the national and international debates that it spawned to the exodus of these activists/artists from Cuba and the creative vacuum they left behind. Shedding light on identity politics, race, sexuality, and gender in Cuba and the Americas, Cuban Underground Hip Hop is a valuable case study of a social movement that is a part of Cuba’s longer historical process of decolonization.
DJ Screw, a.k.a. Robert Earl Davis Jr., changed rap and hip-hop forever. In the 1990s, in a spare room of his Houston home, he developed a revolutionary mixing technique known as chopped and screwed. Spinning two copies of a record, Screw would “chop” in new rhythms, bring in local rappers to freestyle over the tracks, and slow the recording down on tape. Soon Houstonians were lining up to buy his cassettes—he could sell thousands in a single day. Fans drove around town blasting his music, a sound that came to define the city’s burgeoning and innovative rap culture. June 27 has become an unofficial city holiday, inspired by a legendary mix Screw made on that date.
Lance Scott Walker has interviewed nearly everyone who knew Screw, from childhood friends to collaborators to aficionados who evangelized Screw’s tapes—millions of which made their way around the globe—as well as the New York rap moguls who honored him. Walker brings these voices together with captivating details of Screw’s craft and his world. More than the story of one man, DJ Screw is a history of the Houston scene as it came of age, full of vibrant moments and characters. But none can top Screw himself, a pioneer whose mystique has only grown in the two decades since his death.
A New York Times Best Seller
2019 National Book Award Longlist, Nonfiction
2019 Kirkus Book Prize Finalist, Nonfiction
A February IndieNext Pick
Named A Most Anticipated Book of 2019 by Buzzfeed, Nylon, The A. V. Club, CBC Books, and The Rumpus, and a Winter's Most Anticipated Book by Vanity Fair and The Week
Starred Reviews: Kirkus and Booklist
"Warm, immediate and intensely personal."—New York Times
How does one pay homage to A Tribe Called Quest? The seminal rap group brought jazz into the genre, resurrecting timeless rhythms to create masterpieces such as The Low End Theory and Midnight Marauders. Seventeen years after their last album, they resurrected themselves with an intense, socially conscious record, We Got It from Here . . . Thank You 4 Your Service, which arrived when fans needed it most, in the aftermath of the 2016 election. Poet and essayist Hanif Abdurraqib digs into the group’s history and draws from his own experience to reflect on how its distinctive sound resonated among fans like himself. The result is as ambitious and genre-bending as the rap group itself.
Abdurraqib traces the Tribe's creative career, from their early days as part of the Afrocentric rap collective known as the Native Tongues, through their first three classic albums, to their eventual breakup and long hiatus. Their work is placed in the context of the broader rap landscape of the 1990s, one upended by sampling laws that forced a reinvention in production methods, the East Coast–West Coast rivalry that threatened to destroy the genre, and some record labels’ shift from focusing on groups to individual MCs. Throughout the narrative Abdurraqib connects the music and cultural history to their street-level impact. Whether he’s remembering The Source magazine cover announcing the Tribe’s 1998 breakup or writing personal letters to the group after bandmate Phife Dawg’s death, Abdurraqib seeks the deeper truths of A Tribe Called Quest; truths that—like the low end, the bass—are not simply heard in the head, but felt in the chest.
Hip Hop Underground is a vivid ethnography of the author's observations and experiences in the multiracial world of the San Francisco underground hip hop scene. While Anthony Kwame Harrison interviewed area hip hop artists for this entertaining and informative book, he also performed as the emcee "Mad Squirrel." His immersion in the subculture provides him with unique insights into this dynamic and racially diverse but close-knit community.
Hip Hop Underground examines the changing nature of race among young Americans, and examines the issues of ethnic and racial identification, interaction, and understanding. Critiquing the notion that the Bay Area underground music scene is genuinely "colorblind," Harrison focuses on the issue of race to show how various ethnic groups engage hip hop in remarkably divergent ways—as a means to both claim subcultural legitimacy and establish their racial authenticity.
Throughout Africa, artists use hip-hop both to describe their lives and to create shared spaces for uncensored social commentary, feminist challenges to patriarchy, and resistance against state institutions, while at the same time engaging with the global hip-hop community. In Hip-Hop in Africa, Msia Kibona Clark examines some of Africa’s biggest hip-hop scenes and shows how hip-hop helps us understand specifically African narratives of social, political, and economic realities.
Clark looks at the use of hip-hop in protest, both as a means of articulating social problems and as a tool for mobilizing listeners around those problems. She also details the spread of hip-hop culture in Africa following its emergence in the United States, assessing the impact of urbanization and demographics on the spread of hip-hop culture.
Hip-Hop in Africa is a tribute to a genre and its artists as well as a timely examination that pushes the study of music and diaspora in critical new directions. Accessibly written by one of the foremost experts on African hip-hop, this book will easily find its place in the classroom.
Condry attended more than 120 hip-hop performances in clubs in and around Tokyo, sat in on dozens of studio recording sessions, and interviewed rappers, music company executives, music store owners, and journalists. Situating the voices of Japanese artists in the specific nightclubs where hip-hop is performed—what musicians and fans call the genba (actual site) of the scene—he draws attention to the collaborative, improvisatory character of cultural globalization. He contends that it was the pull of grassroots connections and individual performers rather than the push of big media corporations that initially energized and popularized hip-hop in Japan. Zeebra, DJ Krush, Crazy-A, Rhymester, and a host of other artists created Japanese rap, one performance at a time.
The neighborhoods of Fifth Ward, Fourth Ward, Third Ward, and the Southside of Houston, Texas, gave birth to Houston rap, a vibrant music scene that has produced globally recognized artists such as Geto Boys, DJ Screw, Pimp C and Bun B of UGK, Fat Pat, Big Moe, Z-Ro, Lil’ Troy, and Paul Wall. Lance Scott Walker and photographer Peter Beste spent a decade documenting Houston’s scene, interviewing and photographing the people—rappers, DJs, producers, promoters, record label owners—and places that give rap music from the Bayou City its distinctive character. Their collaboration produced the books Houston Rap and Houston Rap Tapes.
This second edition of Houston Rap Tapes amplifies the city’s hip-hop history through new interviews with Scarface, Slim Thug, Lez Moné, B L A C K I E, Lil’ Keke, and Sire Jukebox of the original Ghetto Boys. Walker groups the interviews into sections that track the different eras and movements in Houston rap, with new photographs and album art that reveal the evolution of the scene from the 1970s to today’s hip-hop generation. The interviews range from the specifics of making music to the passions, regrets, memories, and hopes that give it life. While offering a view from some of Houston’s most marginalized areas, these intimate conversations lay out universal struggles and feelings. As Willie D of Geto Boys writes in the foreword, “Houston Rap Tapes flows more like a bunch of fellows who haven’t seen each other for ages, hanging out on the block reminiscing, rather than a calculated literary guide to Houston’s history.”
“i used to love to dream” is a mixtap/e/ssay that performs hip-hop scholarship using sampled and live instrumentation; repurposed music, film, and news clips; and original rap lyrics. As a genre, the mixtap/e/ssay brings together the mixtape—a self-produced or independently released album issued free of charge to gain publicity—and the personal and scholarly essays. “i used to love to dream” names Decatur, Illinois—the author's hometown—as a reference point for place- and time-specific rapped ruminations about the ideas of growing up, moving away, and pondering one's life choices. At the same time, the tracks attempt to account for moral, philosophical, and ethical dimensions undergirding unease about authenticity, or staying true to oneself and to one’s city or neighborhood, as well as the external factors that contribute to such feelings. Using the local to ask questions about the global, “i used to love to dream” highlights outlooks on Black life generally, and Black manhood in particular, in the United States.
The tracks are presented along with liner notes and a short documentary about the making of the mixtap/e/ssay, and accompanying articles to provide context for the tracks for listeners both in classrooms and outside of them.
At least since the rise of the “Nashville sound” in the 1950s, Tennessee’s capital city has attracted numerous books and articles offering insight into the celebrity machine known as Music City. But behind the artist in the limelight are a host of support personnel and contributors who shape the artist’s music. Of these myriad occupations within the music industry, only two have received significant attention: executives at the major labels and elite songwriters who have forged a path to the top of the charts. In Making Music in Music City, sociologist John Markert compiles and assesses more than one hundred interviews with industry professionals whose roles have been less often examined: producers, publishers, songwriters, management, studio musicians, and more.
The book naturally pivots around the country music industry but also discusses Nashville’s role in other forms of modern music, such as rock, Christian, and rap. Markert’s in-depth interviews with key music professionals provide a fresh perspective on the roles of critical players in Nashville’s music industry. This book sheds light not only on the complexities of the industry and the occupational changes taking place but on the critical role of those who work behind the scenes to shape the music that ultimately reaches the public.
Through firsthand accounts, Making Music in Music City analyzes just what it takes to create, produce, and disseminate the Nashville sound.
An important investigation of hip hop as a movement of racial consciousness, Manifest Technique shows how the genre has inspired Filipino Americans to envision and enact new ideas of their bodies, their history, and their dignity.
"Richard Schur offers a provocative view of contemporary African American cultural politics and the relationship between African American cultural production and intellectual property law."
---Mark Anthony Neal, Duke University
"Whites used to own blacks. Now, they accomplish much the same thing by insisting that they 'own' ownership. Blacks shouldn't let them. A culture that makes all artists play by its rules will end up controlling new ideas and stifling change. Richard Schur's fine book explains why."
---Richard Delgado, Seattle University
What is the relationship between hip-hop and African American culture in the post--Civil Rights era? Does hip-hop share a criticism of American culture or stand as an isolated and unique phenomenon? How have African American texts responded to the increasing role intellectual property law plays in regulating images, sounds, words, and logos? Parodies of Ownership examines how contemporary African American writers, artists, and musicians have developed an artistic form that Schur terms "hip-hop aesthetics." This book offers an in-depth examination of a wide range of contemporary African American painters and writers, including Anna Deavere Smith, Toni Morrison, Adrian Piper, Colson Whitehead, Michael Ray Charles, Alice Randall, and Fred Wilson. Their absence from conversations about African American culture has caused a misunderstanding about the nature of contemporary cultural issues and resulted in neglect of their innovative responses to the post--Civil Rights era. By considering their work as a cross-disciplinary and specifically African American cultural movement, Schur shows how a new paradigm for artistic creation has developed.
Parodies of Ownership offers a broad analysis of post--Civil Rights era culture and provides the necessary context for understanding contemporary debates within American studies, African American studies, intellectual property law, African American literature, art history, and hip-hop studies. Weaving together law, literature, art, and music, Schur deftly clarifies the conceptual issues that unify contemporary African American culture, empowering this generation of artists, writers, and musicians to criticize how racism continues to affect our country.
Richard L. Schur is Director, Interdisciplinary Studies Center, and Associate Professor of Interdisciplinary Studies at Drury University. Visit the author's website: http://www2.drury.edu/rschur/index.htm.
Perry offers detailed readings of the lyrics of many hip hop artists, including Ice Cube, Public Enemy, De La Soul, krs-One, OutKast, Sean “Puffy” Combs, Tupac Shakur, Lil’ Kim, Biggie Smalls, Nas, Method Man, and Lauryn Hill. She focuses on the cultural foundations of the music and on the form and narrative features of the songs—the call and response, the reliance on the break, the use of metaphor, and the recurring figures of the trickster and the outlaw. Perry also provides complex considerations of hip hop’s association with crime, violence, and misogyny. She shows that while its message may be disconcerting, rap often expresses brilliant insights about existence in a society mired in difficult racial and gender politics. Hip hop, she suggests, airs a much wider, more troubling range of black experience than was projected during the civil rights era. It provides a unique public space where the sacred and the profane impulses within African American culture unite.
In this first musicological history of rap music, Cheryl L. Keyes traces the genre's history from its roots in West African bardic traditions, the Jamaican dancehall tradition, and African American vernacular expressions to its permeation of the cultural mainstream as a major tenet of hip-hop lifestyle and culture.
Rap music, according to Keyes, addresses the political and economic disfranchisement of black youths and other groups, fosters ethnic pride, and displays culture values and aesthetics. Blending popular culture with folklore and ethnomusicology, Keyes offers a nuanced portrait of the artists, themes, and varying styles reflective of urban life and street consciousness. Her analysis draws on music, lives, politics, and interests of figures ranging from Afrika Bambaataa, the "godfather of hip-hop," to early artists like Grandmaster Flash, to crossover pioneers like LL Cool J, De La Soul, and Public Enemy, to megastars like Tupac Shakur and The Notorious B.I.G. At the same time, Keyes delves into the impact of the rapper-turned mogul phenomenon, the rise of Death Row Records, and the East Coast-West Coast tensions of the Nineties.
Morgan intersperses her observations with excerpts from interviews and transcripts of freestyle lyrics. Providing a thorough linguistic interpretation of the music, she teases out the cultural antecedents and ideologies embedded in the language, emphases, and wordplay. She discusses the artistic skills and cultural knowledge MCs must acquire to rock the mic, the socialization of hiphop culture’s core and long-term members, and the persistent focus on skills, competition, and evaluation. She brings attention to adults who provided material and moral support to sustain underground hiphop, identifies the ways that women choose to participate in Project Blowed, and vividly renders the dynamics of the workshop’s famous lyrical battles.
Mary J. Blige is an icon who represents the political consciousness of hip hop and the historical promise of soul. She is an everywoman, celebrated by Oprah Winfrey and beloved by pop music fans of all ages and races. Blige has sold over fifty million albums, won numerous Grammys, and even played at multiple White House events, as well as the 2013 Nobel Peace Prize ceremony. Displaying astonishing range and versatility, she has recorded everything from Broadway standards to Led Zeppelin anthems and worked with some of popular music’s greatest artists—Aretha Franklin, Eric Clapton, Elton John, Whitney Houston, Sting, U2, and Beyoncé, among them.
Real Love, No Drama: The Music of Mary J. Blige tells the story of one of the most important artists in pop music history. Danny Alexander follows the whole arc of Blige’s career, from her first album, which heralded the birth of “hip hop soul,” to her critically praised 2014 album, The London Sessions. He highlights the fact that Blige was part of the historically unprecedented movement of black women onto pop radio and explores how she and other women took control of their careers and used their music to give voice to women’s (and men’s) everyday struggles and dreams. This book adds immensely to the story of both black women artists and artists rooted in hip hop and pays tribute to a musician who, by expanding her reach and asking tough questions about how music can and should evolve, has proven herself an artistic visionary.
The collection opens with an in-depth exploration of the social and sonic currents that coalesced into reggaeton in Puerto Rico during the 1990s. Contributors consider reggaeton in relation to that island, Panama, Jamaica, and New York; Cuban society, Miami’s hip-hop scene, and Dominican identity; and other genres including reggae en español, underground, and dancehall reggae. The reggaeton artist Tego Calderón provides a powerful indictment of racism in Latin America, while the hip-hop artist Welmo Romero Joseph discusses the development of reggaeton in Puerto Rico and his refusal to embrace the upstart genre. The collection features interviews with the DJ/rapper El General and the reggae performer Renato, as well as a translation of “Chamaco’s Corner,” the poem that served as the introduction to Daddy Yankee’s debut album. Among the volume’s striking images are photographs from Miguel Luciano’s series Pure Plantainum, a meditation on identity politics in the bling-bling era, and photos taken by the reggaeton videographer Kacho López during the making of the documentary Bling’d: Blood, Diamonds, and Hip-Hop.
Contributors. Geoff Baker, Tego Calderón, Carolina Caycedo, Jose Davila, Jan Fairley, Juan Flores, Gallego (José Raúl González), Félix Jiménez, Kacho López, Miguel Luciano, Wayne Marshall, Frances Negrón-Muntaner, Alfredo Nieves Moreno, Ifeoma C. K. Nwankwo, Deborah Pacini Hernandez, Raquel Z. Rivera, Welmo Romero Joseph, Christoph Twickel, Alexandra T. Vazquez
Despite its global popularity, rap has received little scholarly attention in terms of its poetic features. Rhymes in the Flow systematically analyzes the poetics (rap beats, rhythms, rhymes, verse and song structures) of many notable rap songs to provide new insights on rap artistry and performance. Defining and describing the features of what rappers commonly call flow, the authors establish a theory of the rap line as they trace rap’s deepest roots and stylistic evolution—from Anglo-Saxon poetry to Lil Wayne—and contextualize its complex poetics. Rhymes in the Flow helps explain rap’s wide appeal by focusing primarily on its rhythmic and thematic power, while also claiming its historical, cultural, musical, and poetic importance.
Rhymin’ and Stealin’ begins with a crucial premise: the fundamental element of hip-hop culture and aesthetics is the overt use of preexisting material to new ends. Whether it is taking an old dance move for a breakdancing battle, using spray paint to create street art, quoting from a famous speech, or sampling a rapper or 1970s funk song, hip-hop aesthetics involve borrowing from the past. By appropriating and reappropriating these elements, they become transformed into something new, something different, something hip-hop. Rhymin’ and Stealin’ is the first book-length study of musical borrowing in hip-hop music, which not only includes digital sampling but also demonstrates a wider web of references and quotations within the hip-hop world. Examples from Nas, Jay-Z, A Tribe Called Quest, Eminem, and many others show that the transformation of preexisting material is the fundamental element of hip-hop aesthetics. Although all music genres use and adapt preexisting material in different ways, hip-hop music celebrates and flaunts its “open source” culture through highly varied means. It is this interest in the web of references, borrowed material, and digitally sampled sounds that forms the basis of this book—sampling and other types of borrowing becomes a framework with which to analyze hip-hop music and wider cultural trends.
The phenomenon known as Hip Hop encompasses a global, multiethnic, grassroots culture committed to social justice and self-expression through performance. Hip Hop Theater emerged from that culture, mixing spoken-word performance with music and dance and marked by Hip Hop's strong sense of activism and resistance. Hip Hop Theater is engaged with questions of identity – culture, heritage, ethnicity, class, gender, sexuality, and difference—narrating the experiences of historically marginalized peoples and putting them in dialogue with other oppressed communities.
Say Word! Voices from Hip Hop Theater collects eight works by contemporary artists who confront today's compelling issues, ranging from racial profiling and police brutality to women's empowerment and from the commercial exploitation of Hip Hop to identity politics. Editor Daniel Banks has assembled work by Abiola Abrams, Zakiyyah Alexander, Chadwick Boseman, Kristoffer Diaz, Rha Goddess, Antoy Grant, Joe Hernandez-Kolski, Rickerby Hinds, and Ben Snyder, augmented with an extensive introduction and other informative commentary. The book also includes a roundtable moderated by Holly Bass and featuring Hip Hop pioneers Eisa Davis, Danny Hoch, Sarah Jones, and Will Power, a conversation that traces the roots of Hip Hop Theater and imagines its future directions.
Mwenda Ntarangwi explores the Kenyan hip hop scene through the lens of Juliani's life and career. A born-again Christian, Juliani produces work highlighting the tensions between hip hop's forceful self-expression and a pious approach to public life, even while contesting the basic presumptions of both. In The Street Is My Pulpit, Ntarangwi forges an uncommon collaboration with his subject that offers insights into Juliani's art and goals even as Ntarangwi explores his own religious experience and subjective identity as an ethnographer. What emerges is an original contribution to the scholarship on hip hop's global impact and a passionate study of the music's role in shaping new ways of being Christian in Africa.
Hip-hop has come a long way from its origins in the Bronx in the 1970s, when rapping and DJing were just part of a lively, decidedly local scene that also venerated b-boying and graffiti. Now hip-hop is a global phenomenon and, in the United States, a massively successful corporate enterprise predominantly controlled and consumed by whites while the most prominent performers are black. How does this shift in racial dynamics affect our understanding of contemporary hip-hop, especially when the music perpetuates stereotypes of black men? Do black listeners interpret hip-hop differently from white fans?
These questions have dogged hip-hop for decades, but unlike most pundits, Michael P. Jeffries finds answers by interviewing everyday people. Instead of turning to performers or media critics, Thug Life focuses on the music’s fans—young men, both black and white—and the resulting account avoids romanticism, offering an unbiased examination of how hip-hop works in people’s daily lives. As Jeffries weaves the fans’ voices together with his own sophisticated analysis, we are able to understand hip-hop as a tool listeners use to make sense of themselves and society as well as a rich, self-contained world containing politics and pleasure, virtue and vice.
How gangsta rap shocked America, made millions, and pulled back the curtain on an urban crisis.
How is it that gangsta rap—so dystopian that it struck aspiring Brooklyn rapper and future superstar Jay-Z as “over the top”—was born in Los Angeles, the home of Hollywood, surf, and sun? In the Reagan era, hip-hop was understood to be the music of the inner city and, with rare exception, of New York. Rap was considered the poetry of the street, and it was thought to breed in close quarters, the product of dilapidated tenements, crime-infested housing projects, and graffiti-covered subway cars. To many in the industry, LA was certainly not hard-edged and urban enough to generate authentic hip-hop; a new brand of black rebel music could never come from La-La Land.
But it did. In To Live and Defy in LA, Felicia Viator tells the story of the young black men who built gangsta rap and changed LA and the world. She takes readers into South Central, Compton, Long Beach, and Watts two decades after the long hot summer of 1965. This was the world of crack cocaine, street gangs, and Daryl Gates, and it was the environment in which rappers such as Ice Cube, Dr. Dre, and Eazy-E came of age.
By the end of the 1980s, these self-styled “ghetto reporters” had fought their way onto the nation’s radio and TV stations and thus into America’s consciousness, mocking law-and-order crusaders, exposing police brutality, outraging both feminists and traditionalists with their often retrograde treatment of sex and gender, and demanding that America confront an urban crisis too often ignored.
A vivid journey through a southern hip hop bastion, Welcome 2 Houston offers readers an inside look at a unique musical culture.
Reality first appeared in the late 1980s—in the sense not of real life but rather of the TV entertainment genre inaugurated by shows such as Cops and America’s Most Wanted; the daytime gabfests of Geraldo, Oprah, and Donahue; and the tabloid news of A Current Affair. In a bracing work of cultural criticism, Eric Harvey argues that reality TV emerged in dialog with another kind of entertainment that served as its foil while borrowing its techniques: gangsta rap. Or, as legendary performers Ice Cube and Ice-T called it, “reality rap.”
Reality rap and reality TV were components of a cultural revolution that redefined popular entertainment as a truth-telling medium. Reality entertainment borrowed journalistic tropes but was undiluted by the caveats and context that journalism demanded. While N.W.A.’s “Fuck tha Police” countered Cops’ vision of Black lives in America, the reality rappers who emerged in that group’s wake, such as Snoop Doggy Dogg and Tupac Shakur, embraced reality’s visceral tabloid sensationalism, using the media's obsession with Black criminality to collapse the distinction between image and truth. Reality TV and reality rap nurtured the world we live in now, where politics and basic facts don’t feel real until they have been translated into mass-mediated entertainment.
In 1989 the Geto Boys released a blistering track, “Size Ain’t Shit,” that paid tribute to the group’s member Bushwick Bill. Born with dwarfism, Bill was one of the few visibly disabled musicians to achieve widespread fame and one of the even fewer to address disability in a direct, sustained manner. Initially hired as a dancer, Bill became central to the Geto Boys as the Houston crew became one of hip-hop’s most important groups.
Why Bushwick Bill Matters chronicles this crucial artist and explores what he reveals about the relationships among race, sex, and disability in pop music. Charles L. Hughes examines Bill's recordings and videos (both with the Geto Boys and solo), from the horror-comic persona of “Chuckie” to vulnerable verses in songs such as “Mind Playing Tricks On Me,” to discuss his portrayals of dwarfism, addiction, and mental illness. Hughes also explores Bill’s importance to his era and to the longer history of disability in music. A complex figure, Bill exposed the truths of a racist and ableist society even as his violent and provocative lyrics put him in the middle of debates over censorship and misogyny. Confrontational and controversial, Bushwick Bill left a massive legacy as he rhymed and swaggered through an often-inaccessible world.
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