Postmodernism And Hip-hop

Because of the need to preserve hip hop culture in postmodern American, a question that should be asked is, how is hip-hop music relevant to postmodernism and how is postmodernism relevant to the African-American experience, specifically that of African American youth culture? This current hip hop generation is chronologically and ideologically removed from the Civil Rights movement of its parents and grandparents and ambivalent to the history of African-American people in general. For a generation that has marginally benefited socially from the struggles of the past, postmodern blackness is a reality. Postmodern blackness is defined as intraracial solidarity, cultural authenticity, and social awareness with the purpose of rousing and empowering black culture through music. Postmodern blackness supplies the foundation for understanding hip hop culture and the people who thrive within the culture.

Race plays a primary function as a mark of authenticity within the hip hop culture where white hip hop artists signify a demarcation of racial identity. This new racial identity enables white hip hop artists to comfortably put on blackness as a viable means of self-definition, thereby engaging in the blackface minstrel tradition. The analysis white appropriation of black cultural becomes a normative consumptiveness as the artist avidly upholds postmodern blackness. In a strong sense, white hip hop artists redefine hip hop culture with a multiracial movement that transcends color.

This thesis also emphasizes the importance of realness and authenticity in hip hop culture by comparing and contrasting the spoken word movement with commercial hip hop. In light of hip hop’s obsession with “keeping it real,” what the spoken word poets constitute as real African American experience and how that experience fulfills the postmodern black paradigm will be analyzed. Each of these poets employ feminist social critique of commercial hip hop’s (ab)use of women. By privileging the female voice in spoken word through the work three spoken word poets,

postmodern blackness, as defined by commercial hip hop and its marginalizing effect on

women, is challenged. Both white appropriation of hip hop and spoken word advance postmodern blackness by expanding the implications of the definitions of blackness and whiteness and utilizing hip hop culture as a medium for addressing gender concerns and racial identity. Postmodern blackness encompasses the spoken word artist’s need for authenticity and authentication. Similarly, white hip hop artists also appropriate and assimilate to postmodern black identity, not only as a means of authenticating their music, but also as a means of racial transformation. The active manifestation of postmodern blackness becomes social awareness, because social awareness recognizes that a large collective voice produces ripples of reflection in a predominantly white society. Though today’s hip hop music scene is largely commercialized, commodified, and homogenized, there remains a remnant of dedicated hip hop advocates who strive to preserve and revitalize the culture.

Towards a Definition of Postmodern Blackness in Hip Hop Culture

Born in the early 1970s in the South Bronx, rap music originated in the neighborhood parties where MCs (masters of ceremonies) spoke rhythmically over record-spun music. In the beginning the DJ (disc jockey) was the premier focus of the party. He spun the records supplying the music to which the partygoers danced. The MC was only there to boost the crowd and keep them dancing. As time went on, the MCs began “rapping” or speaking rhythmically to the beats of the music, imitating the intonations and inflections of local radio DJs. Soon the DJ took the backseat to the emerging MCs who would “battle” each other for lyrical supremacy. Even then, rap music and the rapper symbolized the limited, yet empowered, voice of young Black people brought up in a post-Civil Rights America. From then until today American hip-hop music has evolved, grown, and according to some critics, digressed ideologically. Beginning with the early block parties, to the commercial success of Run-DMC, to the neo-gangsta rap of current acts such as 50 Cent, all subgenres of hip hop have taken their spots in the hip hop limelight.

Hip hop is generally defined as a North American-based resistance culture. The socioartistic expression of hip hop takes the forms of break dancing, graffiti art, block parties, DJing (dee-jaying), MCing (emceeing), and rapping, or rhythmically speaking over disco break beats.

Hip hop was a revolt against the saccharine-saturated disco era that did not speak to the plight and concerns of Black youth, much the way modern dance was a revolt against the repressiveness and rigidity of classical ballet that kept women bound in pointe shoes and male-inspired phantasmal roles. Hip hop usurped disco and continues to usurp contemporary R&B as the voice of Black youth culture and as the aesthetic expression of postmodern blackness. Defining postmodern blackness is tricky. It is useful to consider that postmodern blackness suggests a hybrid of identification signifiers. One may wish to recognize that there are several postmodern blacknesses. Mark Anthony Neal speaks about the “post-soul” generation, meaning a generation of Black youth born in the early seventies and afterward who have come of age in the “afterglow” of the Civil Rights era.

This post-soul generation has lost some appreciation for the civil rights struggles of the past, and like myself, has grown and matured with racial integration as an afterthought. There are several overlapping factors that have contributed to the post-soul aesthetic Black youth experience today including the trafficking of drugs into the Black communities, such as Bronx, NY, along with the corresponding crime. Since this post-soul generation has moved into a postmodern Black existence, the current expression of the postmodern Black experience is exemplified

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