African diaspora – NYU Music Experience Design Lab

Hip-hop teaches confidence lessons

I’m working on a paper about music education and hip-hop, and I’m going to use this post to work out some thoughts.

My wife and I spent our rare date night going to see Black Panther at BAM. It was uplifting. Many (most?) black audience members came dressed in full Afrofuturistic splendor. A group of women in our section were especially decked out:

I was admiring their outfits and talking about how I wasn’t expecting such an emotional response to the movie. One of the women said it was as big a deal for them as the election of Barack Obama in 2008. I know representation is important, but this seems like it’s more than just seeing black faces on the movie screen. Black Twitter is talking about how this movie is different because it isn’t about overcoming historical pain or present-day hardship; it’s about showing black people as powerful, rich, technologically advanced, and above all, serenely confident.

Black Panther is heavily overdetermined, like all superhero movies. But I’m especially interested in the way we could read it as a metaphor for music, with the Wakandans as representing African musical traditions and Eric Killmonger as representing the global rise of hip-hop. I see Killmonger this way not only because he’s American, but because so many of his qualities and mannerisms remind me of the role of hip-hop in the public imagination. He’s stylish, effortlessly charismatic, and seemingly indifferent to anyone else’s approval. He’s funny, too, not in the warm and good-natured way that Shuri is, but in a more aggressive and sarcastic way. He’s both arrogant and vulnerable, using implacable cool to conceal deep hurt. And he wants to remake the world by fomenting black revolution, by any means necessary. The Wakandans, meanwhile, are uncomplicatedly strong, self-possessed, and at ease with their own power. But they are also withdrawn from the world, fearing that getting involving in other people’s struggles will destroy what makes their culture so unique and beautiful.

I want to emphasize that this reading is based solely on my watching the movie and reading Twitter. I have no special insight into the writers’ or actors’ intentions. But they do seem to be saying something about how the African diaspora in America has attained global reach and influence while also showing the malign influence of capitalism and imperialist violence. It’s significant that Killmonger isn’t just a criminal capitalist like Klaue; he honed his murder chops as a member of the US military. The American empire taught him how to kill mercilessly, and now he wants to use that same force to bring the empire down. I’m thinking here about the Public Enemy poster in his dad’s Oakland apartment, the one with the crosshairs. I was terrified of Public Enemy back in the late 80s, as I’m sure was the point of their imagery.

I am not a moralist about hip-hop’s violent content. I don’t believe that portraying something is the same thing as endorsing it, or that listening to music directly causes antisocial behavior. It’s too easy to blame rappers for being bad influences while giving a pass to The Sopranos or Breaking Bad. The only difference between Walter White and any gangsta rapper’s persona is whiteness. But just like I wouldn’t let my young children watch Breaking Bad, I’m not eager to have them listen to Lil Wayne either. And it’s going to be difficult to explain and contextualize all the harder rap songs in my iTunes library when the time comes (though I guess no harder than explaining why I love violent prestige cable dramas.)

I spend so much time defending hip-hop from its detractors that I haven’t given a lot of thought to why I think it’s so beautiful and great. Usually when I do, I point to formal aspects of the music–the grooves, the hypnotic quality of electronic beats, the intertextuality and timbral invention of sample-based production, and the spectacular verbal and vocal virtuosity of the best emcees. But there are more basic emotional reasons why I’m a hip-hop fan. When I listen to the music, I hear effortless cool, the power that comes from strong emotions held in reserve, and a defiant sense of pride. I hear confidence, and that is a quality I have been severely deficient in for most of my life. As I get older, I have become more confident, but when I was younger I was desperately awkward and socially anxious, and that part of me is never far from the surface. I need swagger lessons, and hip-hop is an excellent teacher. I am not unusual among white rap fans for feeling this way.

It’s totally weird that the wealthiest and most powerful population of humans in history should be so uncertain in ourselves, and it’s equally surprising that we should be looking to the musical expression of our country’s most marginalized and oppressed minority group for help. All of America’s popular music has its origins in the African diaspora, but hip-hop is remarkable for the fact that most of its prominent and commercially successful artists are black. Imagine if the Roma utterly dominated Europe’s musical culture. There are plenty of Europeans who love Django Reinhardt, but not the way that Americans love Kanye West. I’m sure white Americans listen to rap for all kinds of reasons. But I believe that many of us are mostly drawn to it for confidence lessons.

I teach in a couple of music schools, and if I had to pick one adjective to describe the students, “confident” would not be it. Last spring, I was present for two recording sessions in NYU’s James Dolan Studio on two successive days. The Friday session was with NYU undergrads in my Music Education Technology Practicum class, a crash course in audio production for future music teachers. The Saturday session was with CORE (formerly known as Ed Sullivan Fellows), a community mentorship program for young rappers and producers. There were some stark socioeconomic differences between the two groups. NYU music education students are mostly white and Asian, and they tend to come from privileged backgrounds. They are mostly classical musicians, with a small minority playing jazz. The CORE members are nearly all black and Latinx, and are uniformly of low SES. They are almost all rappers or beatmakers, though some also work in the singer-songwriter or R&B idioms. Everyone in both sessions was recording material of their own choice, but while the NYU students all chose existing repertoire (classical pieces, jazz standards, musical theater songs), the rappers’ music was all original. I might naively have expected the NYU students to be confident and the rappers to be nervous, since the NYU students were “on their own turf,” while the rappers were in a new and unfamiliar environment. But the opposite turned out to be true.

During the NYU students’ session, the anxiety in the room was palpable. Recording can be stressful under the best of circumstances—the environment is daunting and clinical, like being under a microscope, and the clock is always ticking. But this was more than performance anxiety; one of the students was on the verge of panic just sitting and listening in the control room. The next day, then, I was surprised to find that the rap kids evinced little to no anxiety whatsoever. They were similarly new to the studio, and under the same pressures, but if anyone felt any nerves, they didn’t show it. The atmosphere was casual and relaxed, even to a fault. A greater sense of urgency might have made for a more productive session. But anxiety was no obstacle. This was all the more remarkable given that they were recording originals. Instead of being nervous about exposing their own feelings and ideas, apparently it added to their confidence.

The CORE kids are sometimes shy about opening up their material to scrutiny, especially if they consider it to be unfinished. But they will perform or play back finished work with remarkably little hesitation for their age. I wasn’t willing to play my original songs for people until deep into my twenties, and I wasn’t willing to sing them myself until my thirties. Meanwhile, the most proficient CORE emcees are sure enough of themselves to effortlessly freestyle in front of an audience. I have never in my life had the courage to do that.

Shamus Khan’s Privilege is a study of the ease taught by elite schools to their students. He argues that traditional markers of upper class status like tailored suits or a taste for classical music no longer function; in an era of (supposed) meritocracy, the elite must prove that they deserve their privilege because of their talents, abilities, and hard work. “Class” can be learned by anyone, but ease has to be carefully enculturated over time. I bring mention all of this because the third chapter of the book begins with an epigram by Jay-Z, from TI’s song “Swagga Like Us”:

But I can’t teach you my swag
You can pay for school but you can’t buy class

The whole point of Khan’s book is that the One Percent use exclusive institutions like St Paul’s to reproduce its privilege across generations. So what is Jay-Z doing in the book? He might be a member of the elite now, but he certainly wasn’t born to it. Khan talks about the way that white St Paul’s students treat POC as arbiters of cultural prestige, which is synonymous with authenticity. To be a real member of the elite, you can’t be a snob; now you have to an omnivore, in touch with “common people’s” music, and that means hip-hop. You have to both know Jay-Z’s music and be able to emulate his swagger if you want to grow up to run the country.

I’m planning to devote my dissertation research to hip-hop educators, to the ways that they think about preparing the next generation of artists, and to the ways that their approach differs from traditional music pedagogy. In particular, I’m interested in the improvisation-centered approach of Toni Blackman. Of all the mentors involved with the CORE program, Toni has the most unusual resume. She is the first Hip-Hop Cultural Envoy with the State Department, and has traveled to forty-six countries to give talks and perform. She has been a teaching artist for a variety of other institutions as well, ranging from the Soros Foundation to local community groups. Toni has a particular method based on the cypher, a circle of emcees in which everyone takes turns freestyling. Toni uses the cypher as a way to help her students develop not just their flow, but their emotional well-being. In person, she has the calm, attentive affect of a good therapist, which is effectively what she is. I was unsurprised to learn that Toni does public speaking coaching for politicians and businesspeople as her “day job”—she is a professional teacher of confidence, inside or outside the context of hip-hop.

Etymology Online tells me that word “confidence” comes from the Latin word confidentem, meaning ”firmly trusting” or “bold.” A confident person inspires “full trust or reliance.” This certainly describes Toni. At her keynote talk at last summer’s NYU IMPACT Conference, she wanted to do some freestyling, as she does in all of her presentations. She asked someone in the audience to come up and beatbox for her. It was 9:30 in the morning and no one was jumping to volunteer, so I finally raised my hand. I had never beatboxed in public before, but Toni knows how to empower people, even nerdy white dads. It felt great up there, effortless in fact, like all peak music experiences do. I was up there to earn Toni’s approval, while simultaneously feeling like I already had it, just for sticking my neck out and performing. If I ever have the courage to do a cypher, it will probably be under Toni’s leadership.

During the same conference, the CORE participants did a showcase concert. It was mostly the kids doing their own songs, along with appearances by a few mentors and pros. The concert began with a cypher–everyone in the concert came onstage and while the band put down a groove, they took turns freestyling verses. I struggle to imagine a group of conservatory students beginning a recital by all improvising a piece off the tops of their heads, but the CORE kids pulled it off with effortless cool. I still remember one of the entire verses verbatim. It was by Lady Logic, who is a bit older than most of the other CORE participants, but still very young. She rapped:

I’m begging your pardon, ain’t no snakes in my garden
I’m begging your pardon, ain’t no snakes in my garden
I’m begging your pardon, ain’t no snakes in my garden
I’m begging your pardon, ain’t no snakes in my garden

She didn’t come up with this line off the top of her head; I was told later that it’s something she has used in verses before. But she had the audacity to stand up there and just repeat it four times. It didn’t sound like she couldn’t think of anything else to say; it sounded like she knew the right line to use, and that it would only get better and more impactful with repetition. And she was right, it slayed.

Most music educators might believe themselves to be teaching confidence. But very often, they are trying to force kids to make particular kinds of music that are remote from the kids’ own interests and sensibilities. I recently had two white music teachers from a majority-black school visit my music technology class at Montclair State University. My lesson that day was on drum programming, on what makes a good beat. In a semi-joking tone, I warned the class that I was going to make a racist generalization, that Europeans like music that’s harmonically interesting and rhythmically boring, while Africans like music that’s rhythmically interesting and harmonically boring. After class, the older of the two visiting teachers wanted to talk to me about that comment. He leads his school’s chorus, and they sing Christmas carols around the school every year. While they were singing “Angels We Have Heard On High,” the girls in the chorus kept trying to add a beat by stomping and clapping. I was about to say what a great idea that was, when he said, “Of course I made them stop. I mean, “Angels We Have Heard On High” with a dubstep beat?” He meant to commiserate with me about how rhythm-obsessed black students are, and how hard it is to get them to focus on making music the “right” way. A version of this interaction plays out in music classrooms across America every day.

The CORE program is run by Jamie Ehrenfeld, a graduate of NYU’s music education program, who now teaches at Eagle Academy, an all-boys school in Brownsville. Like me, she had a left-wing Jewish upbringing with a strong social justice component. Most of the CORE participants are Eagle students who she recruited, or their friends. One is Keith (not his real name), a tall, quiet kid with a serious demeanor. He raps a little, but his main interest is beatmaking. Since finishing high school, he has been camped out in different studio spaces and computer labs at NYU, assiduously teaching himself Logic and making tracks. I’m interested in learning more about his creative process. One afternoon recently, Keith was hanging out in the Music Experience Design Lab office with Jamie, and I had a chance to talk to him at length.

I have a general idea how Keith learned his musical skills: informally, socially, along with his peers. However, I was curious if he has any more formal experience, in school or church or privately. At first he said no, but after some prompting, mentioned that he played in a steel pan ensemble with his dad, who is Trinidadian. I responded that steel pan counts. But Keith has that side of his musical life compartmentalized; it belongs to his dad, while beatmaking is all his own. I’d love to listen to Keith’s tracks in progress, and ask him about his creative choices at a granular level. But this is going to require building up more of a relationship with him. I figured I would start somewhere less sensitive, by asking about his favorite artists. He immediately mentioned Chance the Rapper, who is popular with other CORE participants too. Keith also likes Kendrick Lamar, but that’s like a rock fan saying they like the Beatles, it’s not a distinctive or interesting preference. Keith didn’t offer any more names until Jamie prodded him to bring up Mali Music (an American singer, not a national genre), and “Bust Your Windows” by Jazmine Sullivan. This is all music that Jamie described to me as being “for the cookout,” songs you play when your grandmother and little brother are present. Chance is perfect cookout music, what with his rhymes about “soil as soft as Mama’s hands.”

Keith and his friends also like a lot of music that’s not suitable for the cookout, that’s full of guns, drugs, and sex. After he left to go make beats, Jamie told me about some other rappers that he and his friends listen to, like 22 Gz and Nas Blixky. This is the most commercially successful kind of hip-hop at the moment, and it’s the kind that cultural conservatives blame for corrupting our nation’s youth. Some hip-hop heads are dismayed by it too. Tricia Rose blames commercial pressures for emphasizing the most destructive aspects of the music, and suppressing its consciousness-raising aspects.

By ignoring the extraordinary commercial penetration of hip-hop, and I use that word advisedly … what we’ve allowed to happen is to render meaningful criticism of the commercial takeover of a black cultural form designed not only to liberate, but to create critical consciousness and turned it into the cultural arm of predatory capitalism in the last thirty years.

Toni Blackman isn’t thrilled about misogynistic and violent lyrics, either, but she understands those songs’ appeal. She has described a particularly appalling Lil Wayne song as being “meditative”, “trance-like,” and “addictive.” I feel the contradiction too, feeling both attracted and repelled by the hardest edges of rap. For example, I feel equal amounts of awe and horror about “Got Your Money” by Ol Dirty Bastard, which includes this lyric:

I don’t have no trouble with you fucking me
But I have a little problem with you not fucking me

I choose to find that line funny, which helps me feel better about the fact that I walk around involuntarily repeating it to myself on a regular basis. Hip-hop has mostly been a youth music so far, and like all American youth musics, one of its purposes is to shock authority figures. As authority figures get harder to shock, musicians have to up their rhetorical firepower. It takes confidence to defy authority. There’s a ridiculous amount of cognitive involved in a privileged white person like me listening to music that was designed to help non-privileged non-white people cope with being oppressed by the likes of me. I’m hoping to use my dissertation to get out of my own head on these issues, and learn to see them more from rappers’ own perspectives.

Learning music from Ableton

Ableton recently launched a delightful web site that teaches the basics of beatmaking, production and music theory using elegant interactives. If you’re interested in music education, creation, or user experience design, you owe it to yourself to try it out.

One of the site’s co-creators is Dennis DeSantis, who wrote Live’s unusually lucid documentation, and also their first book, a highly-recommended collection of strategies for music creation (not just in the electronic idiom.)

The other co-creator is Jack Schaedler, who also created this totally gorgeous interactive digital signal theory primer.

If you’ve been following the work of the NYU Music Experience Design Lab, you might notice some strong similarities between Ableton’s site and our tools. That’s no coincidence. Dennis and I have been having an informal back and forth on the role of technology in music education for a few years now. It’s a relationship that’s going to get a step more formal this fall at the 2017 Loop Conference – more details on that as it develops.

Meanwhile, Peter Kirn’s review of the Learning Music site raises some probing questions about why Ableton might be getting involved in education in the first place. But first, he makes some broad statements about the state of the musical world that are worth repeating in full.

I think there’s a common myth that music production tools somehow take away from the need to understand music theory. I’d say exactly the opposite: they’re more demanding.

Every musician is now in the position of composer. You have an opportunity to arrange new sounds in new ways without any clear frame from the past. You’re now part of a community of listeners who have more access to traditions across geography and essentially from the dawn of time. In other words, there’s almost no choice too obvious.

The music education world has been slow to react to these new realities. We still think of composition as an elite and esoteric skill, one reserved only for small class of highly trained specialists. Before computers, this was a reasonable enough attitude to have, because it was mostly true. Not many of us can learn an instrument well enough to compose with it, then learn to notate our ideas. Even fewer of us will be able to find musicians to perform those compositions. But anyone with an iPhone and twenty dollars worth of apps can make original music using an infinite variety of sounds, and share that music online to anyone willing to listen. My kids started playing with iOS music apps when they were one year old. With the technical barriers to musical creativity falling away, the remaining challenge is gaining an understanding of music itself, how it works, why some things sound good and others don’t. This is the challenge that we as music educators are suddenly free to take up.

There’s an important question to ask here, though: why Ableton?

To me, the answer to this is self-evident. Ableton has been in the music education business since its founding. Like Adam Bell says, every piece of music creation software is a de facto education experience. Designers of DAWs might even be the most culturally impactful music educators of our time. Most popular music is made by self-taught producers, and a lot of that self-teaching consists of exploring DAWs like Ableton Live. The presets, factory sounds and affordances of your DAW powerfully inform your understanding of musical possibility. If DAW makers are going to be teaching the world’s producers, I’d prefer if they do it intentionally.

So far, there has been a divide between “serious” music making tools like Ableton Live and the toy-like iOS and web apps that my kids use. If you’re sufficiently motivated, you can integrate them all together, but it takes some skill. One of the most interesting features of Ableton’s web site, then, is that each interactive tool includes a link that will open up your little creation in a Live session. Peter Kirn shares my excitement about this feature.

There are plenty of interactive learning examples online, but I think that “export” feature – the ability to integrate with serious desktop features – represents a kind of breakthrough.

Ableton Live is a superb creation tool, but I’ve been hesitant to recommend it to beginner producers. The web site could change my mind about that.

So, this is all wonderful. But Kirn points out a dark side.

The richness of music knowledge is something we’ve received because of healthy music communities and music institutions, because of a network of overlapping ecosystems. And it’s important that many of these are independent. I think it’s great that software companies are getting into the action, and I hope they continue to do so. In fact, I think that’s one healthy part of the present ecosystem.

It’s the rest of the ecosystem that’s worrying – the one outside individual brands and what they support. Public music education is getting squeezed in different ways all around the world. Independent content production is, too, even in advertising-supported publications like this one, but more so in other spheres. Worse, I think education around music technology hasn’t even begun to be reconciled with traditional music education – in the sense that people with specialties in one field tend not to have any understanding of the other. And right now, we need both – and both are getting their resources squeezed.

This might feel like I’m going on a tangent, but if your DAW has to teach you how harmony works, it’s worth asking the question – did some other part of the system break down?

Yes it did! Sure, you can learn the fundamentals of rhythm, harmony, and form from any of a thousand schools, courses, or books. But there aren’t many places you can go to learn about it in the context of Beyoncé, Daft Punk, or A Tribe Called Quest. Not many educators are hip enough to include the Sleng Teng riddim as one of the fundamentals. I’m doing my best to rectify this imbalance–that’s what my courses with Soundfly classes are for. But I join Peter Kirn in wondering why it’s left to private companies to do this work. Why isn’t school music more culturally relevant? Why do so many educators insist that you kids like the wrong music? Why is it so common to get a music degree without ever writing a song? Why is the chasm between the culture of school music and music generally so wide?

Like Kirn, I’m distressed that school music programs are getting their budgets cut. But there’s a reason that’s happening, and it isn’t that politicians and school boards are philistines. Enrollment in school music is declining in places where the budgets aren’t being cut, and even where schools are offering free instruments. We need to look at the content of school music itself to see why it’s driving kids away. Both the content of school music programs and the people teaching them are whiter than the student population. Even white kids are likely to be alienated from a Eurocentric curriculum that doesn’t reflect America’s increasingly Afrocentric musical culture. The large ensemble model that we imported from European conservatories is incompatible with the riot of polyglot individualism in the kids’ earbuds.

While music therapists have been teaching songwriting for years, it’s rare to find it in school music curricula. Production and beatmaking are even more rare. Not many adults can play oboe in an orchestra, but anyone with a guitar or keyboard or smartphone can write and perform songs. Music performance is a wonderful experience, one I wish were available to everyone, but music creation is on another level of emotional meaning entirely. It’s like the difference between watching basketball on TV and playing it yourself. It’s a way to understand your own innermost experiences and the innermost experiences of others. It changes the way you listen to music, and the way you approach any kind of art for that matter. It’s a tool that anyone should be able to have in their kit. Ableton is doing the music education world an invaluable service; I hope more of us follow their example.

Why hip-hop is interesting

The title of this post is also the title of a tutorial I’m giving at ISMIR 2016 with Jan Van Balen and Dan Brown. The conference is organized by the International Society for Music Information Retrieval, and it’s the fanciest of its kind. You may be wondering what Music Information Retrieval is. MIR is a specialized field in computer science devoted to teaching computers to understand music, so they can transcribe it, organize it, find connections and similarities, and, maybe, eventually, create it.

So why are we going to talk to the MIR community about hip-hop? So far, the field has mostly studied music using the tools of Western classical music theory, which emphasizes melody and harmony. Hip-hop songs don’t tend to have much going on in either of those areas, which makes the genre seem like it’s either too difficult to study, or just too boring. But the MIR community needs to find ways to engage this music, if for no other reason than the fact that hip-hop is the most-listened to genre in the world, at least among Spotify listeners.

Hip-hop has been getting plenty of scholarly attention lately, but most of it has been coming from cultural studies. Which is fine! Hip-hop is culturally interesting. When humanities people do engage with hip-hop as an art form, they tend to focus entirely on the lyrics, treating them as a subgenre of African-American literature that just happens to be performed over beats. And again, that’s cool! Hip-hop lyrics have literary interest. If you’re interested in the lyrical side, we recommend this video analyzing the rhyming techniques of several iconic emcees. But what we want to discuss is why hip-hop is musically interesting, a subject which academics have given approximately zero attention to.

Much of what I find exciting (and difficult) about hip-hop can be found in Kanye West’s song “Famous” from his album The Life Of Pablo.

The song comes with a video, a ten minute art film that shows Kanye in bed sleeping after a group sexual encounter with his wife, his former lover, his wife’s former lover, his father-in-law turned mother-in-law, various of his friends and collaborators, Bill Cosby, George Bush, Taylor Swift, and Donald Trump. There’s a lot to say about this, but it’s beyond the scope of our presentation, and my ability to verbalize thoughts. The song has some problematic lyrics. Kanye drops the n-word in the very first line and calls Taylor Swift a bitch in the second. He also speculates that he might have sex with her, and that he made her famous. I find his language difficult and objectionable, but that too is beyond the scope. Instead, I’m going to focus on the music itself.

“Famous” has a peculiar structure, shown in the graphic below.

The track begins with a six bar intro, Rihanna singing over a subtle gospel-flavored organ accompaniment in F-sharp major. She’s singing few lines from “Do What You Gotta Do” by Jimmy Webb. This song has been recorded many times, but for Kanye’s listeners, the most significant one is by Nina Simone.

Next comes a four-bar groove, a more aggressive organ part over a drum machine beat, with Swizz Beatz exclaiming on top. The beat is a minimal funk pattern on just kick and snare, treated with cavernous artificial reverb. The organ riff is in F-sharp minor, which is an abrupt mode change so early in the song. It’s sampled from the closing section of “Mi Sono Svegliato E…Ho Chiuso Gli Occhi” by Il Rovescio della Medaglia, an Italian prog-rock band I had never heard of until I looked the sample up just now. The song is itself built around quotes of Bach’s Well-Tempered Clavier–Kanye loves sampling material built from samples.

Verse one continues the same groove, with Kanye alternating between aggressive rap and loosely pitched singing. Rap is widely supposed not to be melodic, but this idea collapses immediately under scrutiny. The border between rapping and singing is fluid, and most emcees cross it effortlessly. Even in “straight” rapping, though, the pitch sequences are deliberate and meaningful. The pitches might not fall on the piano keys, but they are melodic nonetheless.

The verse is twelve bars long, which is unusual; hip-hop verses are almost always eight or sixteen bars. The hook (the hip-hop term for chorus) comes next, Rihanna singing the same Jimmy Webb/Nina Simone quote over the F-sharp major organ part from the intro. Swizz Beatz does more interjections, including a quote of “Wake Up Mr. West,” a short skit on Kanye’s album Late Registration in which DeRay Davis imitates Bernie Mac.

Verse two, like verse one, is twelve bars on the F-sharp minor loop. At the end, you think Rihanna is going to come back in for the hook, but she only delivers the pickup. The section abruptly shifts into an F-sharp major groove over fuller drums, including a snare that sounds like a socket wrench. The lead vocal is a sample of “Bam Bam” by Sister Nancy, which is a familiar reference for hip-hop fans–I recognize it from “Lost Ones” by Lauryn Hill and “Just Hangin’ Out” by Main Source. The chorus means “What a bum deal.” Sister Nancy’s track is itself sample-based–like many reggae songs, it uses a pre-existing riddim or instrumental backing, and the chorus is a quote of the Maytals.

Kanye doesn’t just sample “Bam Bam”, he also reharmonizes it. Sister Nancy’s original is a I – bVII progression in C Mixolydian. Kanye pitch shifts the vocal to fit it over a I – V – IV – V progression in F-sharp major. He doesn’t just transpose the sample up or down a tritone; instead, he keeps the pitches close by changing their chord function. Here’s Sister Nancy’s original:

And here’s Kanye’s version:

The pitch shifting gives Sister Nancy the feel of a robot from the future, while the lo-fidelity recording places her in the past. It’s a virtuoso sample flip.

After 24 bars of the Sister Nancy groove, the track ends with the Jimmy Webb hook again. But this time it isn’t Rihanna singing. Instead, it’s a sample of Nina Simone herself.It reminds me of Kanye’s song “Gold Digger“, which includes Jamie Foxx imitating Ray Charles, followed by a sample of Ray Charles himself. Kanye is showing off here. It would be a major coup for most producers to get Rihanna to sing on a track, and it would be an equally major coup to be able to license a Nina Simone sample, not to mention requiring the chutzpah to even want to sample such a sacred and iconic figure. Few people besides Kanye could afford to use both Rihanna and Nina Simone singing the same hook, and no one else would dare. I don’t think it’s just a conspicuous show of industry clout, either; Kanye wants you to feel the contrast between Rihanna’s heavily processed purr and Nina Simone’s stark, preacherly tone.

Here’s a diagram of all the samples and samples of samples in “Famous.”

In this one track, we have a dense interplay of rhythms, harmonies, timbres, vocal styles, and intertextual meaning, not to mention the complexities of cultural context. This is why hip-hop is interesting.

You probably have a good intuitive idea of what hip-hop is, but there’s plenty of confusion around the boundaries. What are the elements necessary for music to be hip-hop? Does it need to include rapping over a beat? When blues, rock, or R&B singers rap, should we retroactively consider that to be hip-hop? What about spoken-word poetry? Does hip-hop need to include rapping at all? Do singers like Mary J. Blige and Aaliyah qualify as hip-hop? Is Run-DMC’s version of “Walk This Way” by Aerosmith hip-hop or rock? Is “Love Lockdown” by Kanye West hip-hop or electronic pop? Do the rap sections of “Rapture” by Blondie or “Shake It Off” by Taylor Swift count as hip-hop?

If a single person can be said to have laid the groundwork for hip-hop, it’s James Brown. His black pride, sharp style, swagger, and blunt directness prefigure the rapper persona, and his records are a bottomless source of classic beats and samples. The HBO James Brown documentary is a must-watch.

Wikipedia lists hip-hop’s origins as including funk, disco,
‘electronic music, dub, R&B, reggae, dancehall, rock, jazz, toasting, performance poetry, spoken word, signifyin’, The Dozens, griots, scat singing, and talking blues. People use the terms hip-hop and rap interchangeably, but hip-hop and rap are not the same thing. The former is a genre; the latter is a technique. Rap long predates hip-hop–you can hear it in classical, rock, R&B, swing, jazz fusion, soul, funk, country, and especially blues, especially especially the subgenre of talking blues. Meanwhile, it’s possible to have hip-hop without rap. Nearly all current pop and R&B are outgrowths of hip-hop. Turntablists and controllerists have turned hip-hop into a virtuoso instrumental music.

It’s sometimes said that rock is European harmony combined with African rhythm. Rock began as dance music, and rhythm continues to be its most important component. This is even more true of hip-hop, where harmony is minimal and sometimes completely absent. More than any other music of the African diaspora, hip-hop is a delivery system for beats. These beats have undergone some evolution over time. Early hip-hop was built on funk, the product of what I call The Great Cut-Time Shift, as the underlying pulse of black music shifted from eighth notes to sixteenth notes. Current hip-hop is driving a Second Great Cut-Time Shift, as the average tempo slows and the pulse moves to thirty-second notes.

Like all other African-American vernacular music, hip-hop uses extensive syncopation, most commonly in the form of a backbeat. You can hear the blues musician Taj Mahal teach a German audience how to clap on the backbeat. (“Schvartze” is German for “black.”) Hip-hop has also absorbed a lot of Afro-Cuban rhythms, like the omnipresent son clave. This traditional Afro-Cuban rhythm is everywhere in hip-hop: in the drums, of course, but also in the rhythms of bass, keyboards, horns, vocals, and everywhere else. You can hear son clave in the snare drum part in “WTF” by Missy Elliott.

The NYU Music Experience Design Lab created the Groove Pizza app to help you visualize and interact with rhythms like the ones in hip-hop beats. You can use it to explore classic beats or more contemporary trap beats. Hip-hop beats come from three main sources: drum machines, samples, or (least commonly) live drummers.

Hip-hop was a DJ medium before emcees became the main focus. Party DJs in the disco era looped the funkiest, most rhythm-intensive sections of the records they were playing, and sometimes improvised toasts on top. Sampling and manipulating recordings has become effortless in the computer age, but doing it with vinyl records requires considerable technical skill. In the movie Wild Style, you can see Grandmaster Flash beat juggle and scratch “God Make Me Funky” by the Headhunters and “Take Me To The Mardi Gras” by Bob James (though the latter song had to be edited out of the movie for legal reasons.)

The creative process of making a modern pop recording is very different from composing on paper or performing live. Hip-hop is an art form about tracks, and the creativity is only partially in the songs and the performances. A major part of the art form is the creation of sound itself. It’s the timbre and space that makes the best tracks come alive as much as any of the “musical” components. The recording studio gives you control over the finest nuances of the music that live performers can only dream of. Most of the music consists of synths and samples that are far removed from a “live performance.” The digital studio erases the distinction between composition, improvisation, performance, recording and mixing. The best popular musicians are the ones most skilled at “playing the studio.”

Hip-hop has drawn much inspiration from the studio techniques of dub producers, who perform mixes of pre-existing multitrack tape recordings by literally playing the mixing desk. When you watch The Scientist mix Ted Sirota’s “Heavyweight Dub,” you can see him shaping the track by turning different instruments up and down and by turning the echo effect on and off. Like dub, hip-hop is usually created from scratch in the studio. Brian Eno describes the studio as a compositional tool, and hip-hop producers would agree.

Aside from the human voice, the most characteristic sounds in hip-hop are the synthesizer, the drum machine, the turntable, and the sampler. The skills needed by a hip-hop producer are quite different from the ones involved in playing traditional instruments or recording on tape. Rock musicians and fans are quick to judge electronic musicians like hip-hop producers for not being “real musicians” because sequencing electronic instruments appears to be easier to learn than guitar or drums. Is there something lazy or dishonest about hip-hop production techniques? Is the guitar more of a “real” instrument than the sampler or computer? Are the Roots “better” musicians because they incorporate instruments?

Maybe we discount the creative prowess of hip-hop producers because we’re unfamiliar with their workflow. Fortunately, there’s a growing body of YouTube videos that document various aspects of the process:

Before affordable digital samplers became available in the late 1980s, early hip-hop DJs and producers did most of their audio manipulation with turntables. Record scratching demands considerable skill and practice, and it has evolved into a virtuoso form analogous to bebop saxophone or metal guitar shredding.

Hip-hop is built on a foundation of existing recordings, repurposed and recombined. Samples might be individual drum hits, or entire songs. Even hip-hop tracks without samples very often started with them; producers often replace copyrighted material with soundalike “original” beats and instrumental performances for legal reasons. Turntables and samplers make it possible to perform recordings like instruments.

The Amen break, a six-second drum solo, is one of the most important samples of all time. It’s been used in uncountably many hip-hop songs, and is the basis for entire subgenres of electronic music. Ali Jamieson gives an in-depth exploration of the Amen.

There are few artistic acts more controversial than sampling. Is it a way to enter into a conversation with other artists? An act of liberation against the forces of corporatized mass culture? A form of civil disobedience against a stifling copyright regime? Or is it a bunch of lazy hacks stealing ideas, profiting off other musicians’ hard work, and devaluing the concept of originality? Should artists be able to control what happens to their work? Is complete originality desirable, or even possible?

We look to hip-hop to tell us the truth, to be real, to speak to feelings that normally go unspoken. At the same time, we expect rappers to be larger than life, to sound impossibly good at all times, and to live out a fantasy life. And many of our favorite artists deliberately alter their appearance, race, gender, nationality, and even species. To make matters more complicated, we mostly experience hip-hop through recordings and videos, where artificiality is the nature of the medium. How important is authenticity in this music? To what extent is it even possible?

The “realness” debate in hip-hop reached its apogee with the controversy over Auto-Tune. Studio engineers have been using computer software to correct singers’ pitch since the early 1990s, but the practice only became widely known when T-Pain overtly used exaggerated Auto-Tune as a vocal effect rather than a corrective. The “T-Pain effect” makes it impossible to sing a wrong note, though at the expense of making the singer sound like a robot from the future. Is this the death of singing as an art form? Is it cheating to rely on software like this? Does it bother you that Kanye West can have hits as a singer when he can barely carry a tune? Does it make a difference to learn that T-Pain has flawless pitch when he turns off the Auto-Tune?

Hip-hop is inseparable from its social, racial and political environment. For example, you can’t understand eighties hip-hop without understanding New York City in the pre-Giuliani era. Eric B and Rakim capture it perfectly in the video for “I Ain’t No Joke.”

Given that hip-hop is the voice of the most marginalized people in America and the world, why is it so compelling to everyone else? Timothy Brennan argues that the musical African diaspora of which hip-hop is a part helps us resist imperialism through secular devotion. Brennan thinks that America’s love of African musical practice is related to an interest in African spiritual practice. We’re unconsciously drawn to the musical expression of African spirituality as a way of resisting oppressive industrial capitalism and Western hegemony. It isn’t just the defiant stance of the lyrics that’s doing the resisting. The beats and sounds themselves are doing the major emotional work, restructuring our sense of time, imposing a different grid system onto our experience. I would say that makes for some pretty interesting music.