Tag Archives: Politics

Haiti’s celebrity president

michael-martelly

With his country descending into its worst political crisis since the 2004 coup d’etat, and thousands of people demanding his resignation in the streets, in early 2016 Haiti’s outgoing president, Michel Martelly, went back to basics: He released a new song insulting and taunting in crude and sexualized terms a female journalist known to be critical of him.

Before becoming head of state in 2011, Martelly was a pop star known as Sweet Micky who performed Haitian compas (kompa direk). Micky was famous for saying or doing anything to get a reaction, and his genius was combining the image of the rock rebel with the anything-goes, upside-down spirit of kanaval, the Haitian equivalent of Mardi Gras—for example, one can find video footage of Haiti’s president performing in a halter top and miniskirt.

Bringing a similar strategy to his presidential run, he was the anti-politician who openly insulted competitors, critics, and the media. Before his election Martelly’s supporters argued that, because he was already so rich and famous, their candidate couldn’t be bribed or bought. The competition dismissed Martelly’s candidacy as a joke, at first, and the press did too, all the while giving him blanket coverage.

With support by foreign investors and the backing of the U.S., Martelly won a surprise victory. But after five years of stalled and canceled elections, rising insecurity and poverty, political violence, and accusations of corruption, Sweet Micky’s novelty wore off—and in his last weeks in power any vestiges of presidential restraint also wore off, as evidenced by the song referenced above. It may turn out that Haiti was, as it has been so many times, ahead of the historical curve, anticipating the rise of other populist celebrity political figures worldwide.

This according to “What happens when a celebrity becomes president” by Jonathan Katz (The Atlantic monthly 9 February 2016).

Above, Martelly dancing at a presentation ceremony; below, the song in question.

BONUS: Sweet Mickey performs in drag.

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Soundscape of a coup d’état

f16-jet-istanbul-7-15-2016

The attempted Turkish coup d’état on 15 July 2016 brought some unfamiliar sounds to Istanbul–including low-flying F-16 jets and sonic booms–in addition to mosques broadcasting the sala, which serves to notify the community of an all-concerning event in an Islamic context; recordings and performances of Ottoman military music; and the sounds of chanting demonstrators.

Conversations, which incessantly continued in both public and private spheres, constituted another auditory aspect of the attempted coup and its aftermath.

This according to “Soundscape of a coup d’état” by Evrim Hikmet Öğüt (Sound matters 6 September 2016).

Today is the two-month anniversary of this historic event! Above, an F-16 jet flying low over Istanbul; below, the sala that night, with the sounds of bombs.

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Rumba and racial politics

rumba

The Afro-Cuban music and dance genre rumba has historically been considered una cosa de negros (a black thing) and reviled due to racialized stereotypes that link the practice with el bajo mundo (the low life), excessive alcohol use, and violence. Nevertheless, the socialist government has sought to elevate rumba’s status during the past half century as part of a larger goal of foregrounding and valorizing the African contributions to Cuban identity and culture.

Rumba is the most significant and popular black-identified tradition in Cuba; in addition to its association with blackness, it is often portrayed as a particularly potent symbol of the masses and working-class identity, another reason why the government has aimed to harness rumba to its cultural nationalist discourse.

Despite the discursive valorization of the practice found in much Cuban scholarship and political rhetoric, rumba continues to be identified with a particular and marginalized sector of the population. In many ways, the complex situation of rumba performance conforms to the more general trend of contemporary racial politics on the island.

This according to “National symbol or ‘a black thing’? Rumba and racial politics in Cuba in the era of cultural tourism” by Rebecca Bodenheimer (Black music research journal XXXIII/2 [fall 2013] pp. 177–205). This issue of Black music research journal, along with many others, is covered in our new RILM Abstracts of Music Literature with Full Text collection.

Above and below, street performances of rumba.

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Pauline Pantsdown and “Backdoor man”

Pauline Pantsdown

Although the 1997 release Backdoor man is attributed to Simon Hunt’s cabaret alter-ego Pauline Pantsdown (above), the vocals on the record (backed by looped disco grooves) are made up of snippets of speeches by the right-wing Australian politician Pauline Hanson that were cut up and re-edited.

In the song she declares, among many other things, “I’m homosexual” and “I’m a happy person because I’m a backdoor man”.

The song was a huge hit on the youth radio network Triple J, and was played almost hourly due to a massive number of requests, making it number 5 on the 1997 Hottest 100 list. However, less than a week after its release Hanson obtained a court injunction against the song, claiming that it was defamatory.

This according to “Two Paulines to choose from: An interview with Simon Hunt/Pauline Pantsdown” by Jon Stratton Perfect beat IV/4 [2000] pp. 34–44).

The complete song can be heard here. Below, an edited version with animation.

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Bobo Jenkins and “Democrat blues”

Bobo Jenkins

In an interview, Bobo Jenkins discussed the genesis of his first song and hit recording, Democrat blues.

He wrote the song on election day in 1952, while Eisenhower was being elected. He explained that it was really a song about the Great Depression and the especially hard economic times that plagued the poor during Republican administrations.

“I was workin’ out to Chrysler…and I sat down at the end of the line and wrote that song…The whirrin’ of the machines gives me the beat. It’s like listening to a band play all day. Every song I ever wrote that’s any good came to me on the assembly line.”

In 1954, with the help from John Lee Hooker, he went to Chess Records with his new song. “So I goes to Chicago with my guitar and a little amplifier, and the man says ‘What you got now? Usually everybody comes from Mississippi and brings a hit with them.’ I said, well, ‘I’m from Mississippi.’ See, I was lyin’ ‘cause I was livin’ in Detroit, but it sound good to hear it.”

This according to Bobo Jenkins: A bluesman’s journey by Fred Reif (Detroit: Detroit Music History, 2001).

Today would have been Jenkins’s 100th birthday! Below, the original Chess recording.

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The Fugs in the 1960s

fugs (1)

Few rock musicians have been as politically and stylistically radical as The Fugs were in their first incarnation, which ran from about 1964 to mid-1969.

They were the first group to shatter taboos against profane and obscene language and explicit lyrics about sex and illicit substances in rock music, predating even The Velvet Underground. They were also among the forerunners of the hybrid known as folk-rock.

They claim to have played more benefits for left-wing political causes than any other band of the era did. They suffered draining battles against censorship and harassment from politicians, law enforcement, and right-wingers.

They drew upon the poetry of William Blake, Allen Ginsberg, and others for some of their more literary lyrics. They were among the first rock artists to smash the barrier against songs running more than five minutes and, along with The Mothers of Invention and The Bonzo Dog Band, they were the funniest band of the time, couching their political and social satire in wit that could be both ferocious and gentle.

This according to “The Fugs” by Ritchie Unterberger, an essay included in Urban spacemen and wayfaring strangers: Overlooked innovators and eccentric visionaries of ’60s rock (San Francisco: Miller Freeman, 2000, pp. 94–108).

Below, The Fugs at the Fillmore East in 1968 (audio only).

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Doggies and politics

checkers

In music as in politics, dogs can be useful props.

Richard Nixon’s famous “Checkers speech”, which saved his vice presidential bid and set a new standard for emotional appeals in political advertising, made news the same year (1952) that Patti Page had a number-one hit with (How much is) that doggie in the window?

The subsequent 1952 presidential race included an ad for Adlai Stevenson that featured a saucy Patti Page lookalike addressing the camera and singing, “I love the gov, the governor of Illinois…Adlai, I love you madly.” This was the first presidential race to feature widespread use of the new televisual medium, and Dwight D. Eisenhower won both the ad war and the presidency.

This according to “Political machinations: How much was that doggie in the window?” by Philip Gentry (IASPM-US 1 October 2012).

Above, Checkers; below, Patti Page!

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Utah Phillips’s principles

utah phillips 2007

In a 1997 interview, Bruce “Utah” Phillips (1935–2008) described himself as a “Catholic, anarchist, pacifist, draft dodger of two world wars, tax refuser, vegetarian, one-man revolution in America.”

“My body is my ballot,” he continued, “and I try to cast it on behalf of the people around me every day of my life.”

“I don’t assign responsibility to do things to other people; I accept the responsibility to make sure that things get done. I love to tell that to people who are frustrated with the ballot box. How many people do I know who have never voted for anyone who won, ever in their lives, and are really frustrated? It’s not the end of the road. There’s another way to go, and that’s with your own labor, your own sweat, your own body. I think there’s a lot of hope in that.”

Quoted in “Radical folk: A conversation with Ani DiFranco and Utah Phillips, kindred spirits and collaborators on a daring new album” by Jeffrey Pepper Rodgers (Acoustic guitar VIII/2:56 [August 1997] pp. 62–70).

Today would have been Phillips’s 80th birthday! Above, the singer, storyteller, and labor organizer at a peace march in 2007; below, classic Phillips from 2005.

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Music on bones

music on bones

In 1946 Stanislav Filon, a young Soviet engineer, brought a record-cutting machine home from the front as a war trophy and used it to start a business in Leningrad.

By day, Filon recorded the voices of customers on industrial plastic discs; by night, he and his friends made pirate copies of records of foreign jazz and popular music.

Since the plastic discs were expensive and scarce, they experimented with alternatives, finally settling on abundantly available and virtually free used medical X-rays. These pirate copies were widely known as музыка на костях (muzyka na kostâh, music on bones).

This according to “Acoustic palimpsests and the politics of listening” by J.Martin Daughtry (Music and politics VII/1 [winter 2013] 35 p.). Above, St. Louis blues on a skull; below, a different kind of music on bones.

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The Beatles’ white album

white-album2

The Beatles, a.k.a. The white album, contests the arbitrary distinction between popular music and political engagement through its radical eclecticism and self-reflexivity. The album outlines a new way of being political—a postmodern politics—that was and still is to a large extent erroneously seen as escapism.

Critics from the New Left charge that the disparate styles and self-conscious references on the record signal the Beatles’ disregard of politics; but this perspective implies that there is only one way of being political, and fails to consider the historical circumstances that give any use of parody its particular significance.

By 1968 corporate attempts to manipulate rock artists and fans were reaching a peak, and early rock and roll had lost much of its initially subversive allure. Concurrently, the Beatles found themselves lauded for their masterpiece, Sergeant Pepper’s Lonely Hearts Club Band.

The Beatles’ turn to parody then serves not as an escape from but as a specific response to key cultural tensions: the self-reflexivity and ironic appropriation of various styles on the album allowed the Beatles to contest the commodification of rock music even as they challenged assumptions about what constitutes political relevance.

This according to “We all want to change the world: Postmodern politics and the Beatles’ White album” by Jeffrey Roessner, an essay included in Reading the Beatles: Cultural studies, literary criticism, and the Fab Four (Albany: State University of New York Press, 2006, pp. 147–158).

Today is The white album’s 45th birthday! Below, documentary footage of the album’s creation.

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