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Though created in the United States by African Americans, hip hop culture and music are now global in scope. Youth culture and opinion are meted out in both Israeli hip hop and Palestinian hip hop. Canada, France, Germany, the U.K., Poland, Brazil, Japan, Africa, Australia, and the Caribbean have long-established hip hop followings. According to the U.S. Department of State, hip hop is "now the center of a mega music and fashion industry around the world," crossing social barriers and cutting across racial lines. National Geographic recognizes hip hop as "the world's favorite youth culture" in which "just about every country on the planet seems to have developed its own local rap scene." Through its international travels, hip hop is now considered a “global musical epidemic,” and has diverged from its ethnic roots by way of globalization and localization. Although some non-American rappers may still relate to young black Americans, hip hop now transcends its original culture. It is appealing because it is “custom-made to combat the anomie that preys on adolescents wherever nobody knows their name.” Hip hop is attractive in its ability to give a voice to disenfranchised youth in any country, and as music with a message it is a form available to all societies worldwide. From its early spread to Europe and Japan to an almost worldwide acceptance through Asia and South American countries such as Brazil, the musical influence has been global. Hip hop sounds and styles differ from region to region, but there is also a lot of crossbreeding. In each separate hip hop scene there is also constant struggle between "old school" hip hop and more localized, newer sounds. Regardless of where it is found, the music often targets local disaffected youth. Hip hop has given people a voice to express themselves, from the "Bronx to Beirut, Kazakhstan to Cali, Hokkaido to Harare, Hip Hop is the new sound of a disaffected global youth culture." Though on the global scale there is a heavy influence from US culture, different cultures worldwide have transformed hip hop with their own traditions and beliefs. " Global Hip Hop succeeds best when it showcases ... cultures that reside outside the main arteries of the African Diaspora."
Not all countries have embraced hip hop, where "as can be expected in countries with strong local culture, the interloping wild- style of hip hop is not always welcomed". As hip hop becomes globally-available, it is not a one-sided process that eradicates local cultures. Instead, global hip hop styles are often synthesized with local styles. Hartwig Vens argues that hip hop can also be viewed as a global learning experience. Hip hop from countries outside the United States is often labeled "world music" for the American consumer. Author Jeff Chang argues that "the essence of hip hop is the cipher, born in the Bronx, where competition and community feed each other." Hip hop has impacted many different countries culturally and socially in positive ways. "Thousands of organizers from Cape Town to Paris use hip hop in their communities to address environmental justice, policing and prisons, media justice, and education." While hip hop music has been criticized as a music which creates a divide between western music and music from the rest of the world, a musical "cross pollination" has taken place, which strengthens the power of hip hop to influence different communities. Hip hop's impact as a "world music" is also due to its translatability among different cultures in the world. Hip hop's messages allow the under-privileged and the mistreated to be heard. These cultural translations cross borders. While the music may be from a foreign country, the message is something that many people can relate to- something not "foreign" at all. Even when hip hop is transplanted to other countries, it often retains its "vital progressive agenda that challenges the status quo. Global hip hop is the meeting ground for progressive local activism, as many organizers use hip hop in their communities to address environmental injustice, policing and prisons, media justice, and education. In Gothenburg, Sweden, nongovernmental organizations (NGOs) incorporate graffiti and dance to engage disaffected immigrant and working class youths. Indigenous youths in countries as disparate as Bolivia,Chile, Indonesia, New Zealand, and Norway use hip hop to advance new forms of identity.
This article or section may contain previously unpublished synthesis of published material that conveys ideas not attributable to the original sources. See the talk page for details. (March 2009) Even in the face of growing global popularity, or perhaps because of it, hip hop has come under fire for being too commercial, too commodified. While this of course stirs up controversy, a documentary called The Commodification of Hip Hop directed by Brooke Daniel interviews students at Satellite Academy in New York City. One girl talks about the epidemic of crime that she sees in urban black and Latino communities, relating it directly to the hip hop industry saying “When they can’t afford these kind of things, these things that celebrities have like jewelry and clothes and all that, they’ll go and sell drugs, some people will steal it…" Many students see this as a negative side effect of the hip hop industry, and indeed, hip hop has been widely criticized for inciting notions of crime, violence, and American ideals of consumerism although much of the hip-hop dancing community still chooses to refer back to more "oldschool" types of hip-hop music that does not preach violence and drugs. In an article for Village Voice, Greg Tate argues that the commercialization of hip hop is a negative and pervasive phenomenon, writing that "what we call hiphop is now inseparable from what we call the hiphop industry, in which the nouveau riche and the super-rich employers get richer". Ironically, this commercialization coincides with a decline in rap sales and pressure from critics of the genre. However, in his book In Search Of Africa, Manthia Diawara explains that hip hop is really a voice of people who are down and out in modern society. He argues that the "worldwide spread of hip-hop as a market revolution" is actually global "expression of poor people’s desire for the good life," and that this struggle aligns with "the nationalist struggle for citizenship and belonging, but also reveals the need to go beyond such struggles and celebrate the redemption of the black individual through tradition." This connection to "tradition" however, is something that may be lacking according to one Satellite Academy staff member who says that in all of the focus on materialism, the hip hop community is “not leaving anything for the next generation, we’re not building.” As the hip hop genre turns 30, a deeper analysis of the music’s impact is taking place.
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It has been viewed as a cultural sensation which changed the music industry around the world, but some believe commercialization and mass production have given it a darker side. Tate has described its recent manifestations as a marriage of “New World African ingenuity and that trick of the devil known as global- hyper-capitalism”, arguing it has joined the “mainstream that had once excluded its originators.” While hip hop's values may have changed over time, the music continues to offer its followers and originators a shared identity which is instantly recognizable and much imitated around the world. THE AUDACITY OF HIP HOP From Hip Hop World by Dalton Higgins #2 Essay basis for Test It’s a hip hop world, and you’re just living in it. For most music- addicted earthlings, hip hop culture is the predominant global youth subculture of today. For the non-music initiated, hip hop has become the black, jewelry- laden elephant in a room filled with rock, country and classical music — an attentiongrabber whose influence is impossible to miss on the daily news, in school playgrounds, during water cooler conversations or in a political debate. What is hip hop, and why should you care about it? Hip hop — a term coined by pioneering rapper Space Cowboy in the early 1970s to mimic a scat and then popularized later by rapper Lovebug Starski -- is quite simply the world’s leading counterculture, subculture and youth culture. Hip hop encompasses four distinct elements: deejaying (the manipulation of pre-recorded music), Bboyin' (dance), rapping/emceeing (vocalizing) and graffiti (visual art). For starters, curious onlookers have to acknowledge its success as a massive chart-topping, revenue-generating music movement. When rapper Jay-Z’s (Shawn Carter) American Gangster disc opened on top of the pop charts in 2007, that gave him ten Billboard number one albums in ten years, tying him with the King of Rock, Elvis Presley, for the most chart-toppers by a solo artist (now up to eleven billboard #1's- p.w.) Likewise, at a time when CD sales are plummeting, rapper Lil’ Wayne’s Tha Carter III was the number one selling album of 2008 in the US, scanning an astounding three million units.
Much has been written about hip hop’s gritty African American origins in the South Bronx, but the primary American consumers are young suburban whites whose fascination with black youth culture has led to Caucasian rappers Eminem and the Beastie Boys becoming creators of both the fastest selling rap album in history (The Marshall Mathers LP), and the first rap album to go number one on the Billboard album charts (Licensed to Ill), respectively. Once a predominantly African American youth form of expression, or as legendary hip hop group Public Enemy’s lead vocalist Chuck D once called it, the “black people’s CNN,” rap has taken root around the world as a primary news source for disenfranchised Asian, South Asian, First Nations, Latin American, Australasian, African, Middle Eastern and European publics. Forty-plus years after its birth, hip hop has officially grown up and left the ’hood. Hip hoppers own palatial estates in exclusive gated communities and are world travelers racking up Air Miles in abundance. From New York to Nigeria, hip hop is so wildly popular that it’s crossing continents and oceans, and by many accounts its brightest future star might come in the form of an already wealthy, bi-racial (Jewish/black), Lil’ Wayne tutored Canadian rapper named Drake. The incorporation, appropriation and wholesale celebration of the music has taken shape internationally, far from its American birthplace. Take Japan, where despite language barriers many Japanese youth have aped African American rappers’ stylings by tanning their skin dark brown (anguro or “blackface”) and wearing cornrows and dreadlocks. In Cuba, former president Fidel Castro refers to rap music as the “vanguard of the Revolution.” In Iran, heads of state complain that rap’s obscene lyrics diminish Islamic values and its influence is so pervasive that it has been officially banned. In France, it’s considered the unofficial voice of the banlieues — the impoverished suburbs where African and Arab youth have staged violent anti-racism riots. Native American and aboriginal Canadian youth work out of the tradition of spoken-word iconoclast John Trudell, rapping out against past and present wrongdoings in their respective reserves and communities. In North America, no comparable art form or music genre draws so many multiculti consumers to cash registers, music downloading websites and live concerts.
Cultural critics point out that at rock n’ roll, classical or country music concerts, sometimes the only things that are “of color” are the stage curtains — and even them curtains ain’t got no soul. Rap music, on the other hand, is anti-classical, a UN-friendly music with dozens upon dozens of subgenres to accommodate and account for the full range of experiences that make up the human condition — irrespective of one’s race, gender, age or geography. In North America, no comparable art form or music genre draws so many multiculti consumers to cash registers, music downloading websites and live concerts. Cultural critics point out that at rock n’ roll, classical or country music concerts, sometimes the only things that are “of color” are the stage curtains — and even them curtains ain’t got no soul. Rap music, on the other hand, is anti-classical, a UN-friendly music with dozens upon dozens of subgenres to accommodate and account for the full range of experiences that make up the human condition — irrespective of one’s race, gender, age or geography. If you’re gay or lesbian, there’s a burgeoning Homo Hop movement. If you like your violence and sex gratuitous, there are large Gangsta Rap and Horrorcore Rap factions. If you’re Jewish or a born-again Christian, the Klezmer or Christian Rap scenes might suit your fancy. And if you’re a geek and rap music altogether seems too hipster and cool to comprehend, there’s a large Nerdcore Rap movement where you and fellow squares can sink your cerebellums into raps about deoxyribonucleic acid patterns and nuclear physics. Hip hop’s adaptability becomes even more marked internationally because at its genesis rap music essentially involves creating something out of nothing. During the 1980s, Reaganomics wiped out inner-city school music funding programs in the US, leaving low-income youth to their own devices. Manipulating vinyl records on turntables to make music replaced violin and horn sections, and spoken-word diatribes replaced organized vocal choir practices. Today, in a similar vein, Native American youth on reserves don’t need to be classically trained in a music instrument or attend a costly music conservatory to create rap music. And neither do youth in Africa, the poorest continent in the world, where the rap scene is blossoming at a faster pace than in any other region. Groups can simply utilize their lips, tongues and mouths to create the vocal percussion music—or “human beat box” sounds usually
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created by drum machine-produced beats — that forms the backbone of some of the best universal rap tracks of all time, like “La Di Da Di” by Doug E. Fresh. But don’t get it twisted. The world is not a greater place because of rap music. The genre is not a panacea for global famine, nor is it encouraging us to hold hands and sing kumbaya with our multicultured brothers and sisters around the planet. Not even close. Rap music actually dominates headlines for being quite the opposite — an unrepentant outlaw music that magnifies the darker side of black. Despite societal well-wishers hoping to see some sort of Obamaian racial progress shift taking place under the aegis of hip hop, when we look at real measurements of equality — access to education, housing, politics — we can see that it’s just not happening fast enough. Sure, youth from around the world from all cultural backgrounds are downloading the same Young Jeezy songs as a collective global unit and fanbase. But the economic conditions between them aren’t changing much. What exactly are privileged Western rap audiences — who are listening to the same rap music as say youth in Brazilian favelas — doing to eradicate extreme poverty in Rio? Isn’t that what rap was intended to do — speak and act out against oppression — not just rhyme and dance to it? This is the crafty nature of rap. It acts as a virtual magnet for controversy and scandal because rap music’s vanguards spend much of their recording time replaying what the real issues are, including what dystopia looks, smells and feels like, with their words. It’s a pure artistic response to oppression — protest music where art truly imitates life, its music intended to play back society’s most celebratory and inflammatory aspects. Once a form of social protest in the United States, rap appears to be anything but that now. Outside of the US, where rap music is articulating and addressing local political and social concerns, it presents a remarkable contrast. Tapping into hip hop’s potential as a force for social change should be easy to realize, given that it boasts an active, captive, global youth base. But can we realistically expect solutions to complex world problems from teens and twenty-something rappers? More importantly, is hip hop immune from the same historical processes that turned
historically black musics like jazz and rock n’ roll into pale shades of their former selves, genres enjoyed, profited from and largely consisting of performers from every other ethnic group but that of the creators? As for the future of rap, are performers still able to sing the blues, or authentically rap about the ’hood, when some of the conditions that created rap have changed? Or since its vanguards such as so-called “gangsta” rappers Ice Cube and Snoop Doggy Dogg have become multimillionaires? Before we can penetrate these debates and project where hip hop is going, we have to understand where hip hop music culture came from in the first place, where it is now and how it works. With regards to Hip Hop who created African Americans Hip Hop culture is regarded as being ________ in scope global How has Hip Hop diverged/changed direction from its ethnic groups. Globalization, Localization What publication described it as the world's favourite youth culture? National Geographic Hip Hop is known to give a voice to this ______________ group of people disenfranchised youth How have different cultures transformed Hip Hop (MC)? Traditions and Beliefs From Hip Hops early spread to these (name two countries) _________________ has been global _______. Europe and Japan to Asia, South America (Brazil)
Countries that have a (certain characteristic) ___________ tend not to embrace hip hop. strong local culture Which author spoke about being born in the Bronx and the Cipher? Jeff Chang Which countries are associated with Non-Government Organizations (NGO)? Gothenburg, Sweden How old is Hip Hop? 40 years Darker side of Hop Hop, what's responsible for that? commercialization and mass production. Book by Dalton Higgins Hip Hop World Who coined the term Hip Hop ________ and it was popularized by ____________. Space Cowboy, Lovebug Starski _______ and the (name of the associated song) top billboard 2007 Jay-Z, American Gangster (Name of Rapper) and the (name of the associated song) #1 selling album of 2008. Lil' Wayne, The Carter lll The primary consumers of Hip Hop are __________ young suburban whites The Fastest Selling Rap Album thus far? The Marshall Mathers LP by Eminem
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First Rap Album to go #1 on Billboards? Beastie boys License to Ill Fidel Castro has a term for Hip Hop "Vanguard of the revolution" The Rap scene is blossoming in the world the fastest in _______ Africa ideo logy based on preeminence of European culture Eurocentric ideology in RESPONSE to eurocentricm which asserts African/Pan-African culture to be central to AAmerican history, culture and identity Afrocentric __________: "connected to new urbanity of African American communities and the momentum of _________ progress during the first half of the 20th c, and the changing sense of "what is _______ culture?" Afromodernism sociopolitical African American Term "Afrocentrism" helps us to understand race musics appearing at this time as historically diff discourses. Social energy circulating then helped shape formal procedure of race music and helped give it ________ for audiences meaning/coherence Afromodernism (summary... _______) ______ not just musical
Connected to: ______ _________ of African-American communities Sociopolitical progress of early ______ Changing sense of African American culture beginning ca. _______. Ramsey cultural Urban environment 1900s 1945 Shaping Afromodernism Migration, _______, social and economic progress, and _______ this sense of identity helped shape the _______ ______ and ______ _______ _______ of the 1950s-1970s. integration urbanization Civil Rights Black Power Movements
Hip Hop has a social link to __________ it was the voice of the ____________ urban African-American youth. Bebop disenfranchised Hip hops mocking _________ made a virtue of isolation," where "the social position of this modernism—distanced from both the black middle class and the white consensus—gave ______ ___________political force and value." defiance aesthetic self-assertion With bebop, the _______ tendencies of jazz became enshrined within a gendered aesthetic of _______ that marked "the emergence of the figure of the modern black jazzman as a ______, ________, and often exotic _______ of male masculinity." (Lott, quoted in Stewart XXX, 73). masculinist "hipness" defiant alternative, exotic symbol _____ ________ was known as a womanizer and pimp. Miles Davis ________ ________writes about his life as a pimp in his autobiography. Charles Mingus A common term for this identity is the "_______." hipster ________ ________ is well known for his many mistresses as well as sexual excess with prostitutes. Charlie Parker
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BeBop & ___________ (not new to AA music) By asserting a _______-oriented Afro-modernism, this concurrently inscribed notions of gender roles. This is evidenced by the exclusion of ______ from the history and development of bebop (with exceptions). misogyny male women Late _______: ______ are a known problem in _______ culture during the 1950s. Some die from drug use (e.g., Charlie Parker 1955 overdose) prompting many to kick their habits. _______: a new generation of jazz ________ generally refrained from drug use. 1950s: Narcotics jazz 1960s musicians Late 1950s-1960s: "_______ ______" (as opposed to _______) gains more prominence, and with it, a different identity (e.g., more ______ listeners; college students). _______: Jazz __________ as art-music. Cool Jazz; bebop
white 1970s; institutionalized Continuing the early "Hipster" identity in 1991 (year of his death) In response to the popularity of gangstar rap; Miles' "pimp aesthetic." Miles Davis In the 1980s: We have multiple identities in jazz, but notably, a _______ of the upper- class-art-music and the original "hipster." coexistence _______ and beyond: neoclassicism—jazz is a ______ ______ music. Appealing to, and in some cases, promoted to the _______ class. 1980s; concert hall; upper Jazz Rap: 1) Jazz is used to provide _____ of African diasporic music into hip hop. 2) The art-music and "________" identity of jazz (1980s) is a strategy for ______ legitimacy. 3) Characterized by ____________ and _______ progressive lyrics. lineage well-mannered; cultural politically-oriented; socially
Jazz Rap groups Stetsasonic Gang Starr Tribe Called Quest Jazz Rap: Alternative to stereotypes perpetuated by _______ _______/Alternative to the authenticity of "_____ ________": Gangsta Rap; the street Jazz elements were in early rap, but not in a sustained way until ______ 1988 Stetsasonic (Brooklyn - 1979) "In Full Gear" - 1988 "Talking all that Jazz" "Talking All That Jazz" response to radio broadcast in James Mtume on KISS-FM 1988 that was critical of rap Gangstarr "words that I manifest" Steve Coleman _______ _________
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Metrics project: Based on street-style African ___________, the music draws on African music, hip hop and jazz to "play creative dance music based on the ______ ______________ of Afrikan-American people and the Afrikan Diaspora. (alto saxophone) polyrhythms living experiences Equates improvisation in jazz and "freestylin" in hip hop: they are both situated as processes within the African diaspora. Steve Coleman