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411 pages, Kindle Edition
First published November 16, 2009
Which is the other reason hip-hop is controversial: People don’t bother trying to get it. The problem isn’t in the rap or the rapper or the culture. The problem is that so many people don’t even know how to listen to the music.
But even when a rapper is just rapping about how dope he is, there’s something a little bit deeper going on. It’s like a sonnet, believe it or not. Sonnets have a set structure, but also a limited subject matter: They are mostly about love. Taking on such a familiar subject and writing about it in a set structure forced sonnet writers to find every nook and cranny in the subject and challenged them to invent new language for saying old things. It’s the same with braggadocio in rap. When we take the most familiar subject in the history of rap—why I’m dope—and frame it within the sixteen-bar structure of a rap verse, synced to the specific rhythm and feel of the track, more than anything it’s a test of creativity and wit. It’s like a metaphor for itself; if you can say how dope you are in a completely original, clever, powerful way, the rhyme itself becomes proof of the boast’s truth. And there are always deeper layers of meaning buried in the simplest verses. I call rhymes like the first verse on “Public Service Announcement” Easter-egg hunts, because if you listen to it once without paying attention, you’ll brush past some lines that can offer more meaning and resonance every time you listen to them.
The art of rap is deceptive. It seems so straightforward and personal and real that people read it completely literally, as raw testimony or autobiography. And sometimes the words we use, n****, bitch, motherfucker, and the violence of the images overwhelms some listeners. It’s all white noise to them till they hear a bitch or a n**** and then they run off yelling “See!” and feel vindicated in their narrow conception of what the music is about. But that would be like listening to Maya Angelou and ignoring everything until you heard her drop a line about drinking or sleeping with someone’s husband and then dismissing her as an alcoholic adulterer.
Most of us come from communities where people are just supposed to stay in their corners quietly, live and die without disturbing the master narrative of American society. Simply speaking our truths, which flew in the face of the American myth, made us rebels.
Rappers, as a class, are not engaged in anything criminal. They’re musicians. Some rappers and friends of rappers commit crimes. Some bus drivers commit crimes. Some accountants commit crimes. But there aren’t task forces devoted to bus drivers or accountants. Bus drivers don’t have to work under the preemptive suspicion of law enforcement. The difference is obvious, of course: Rappers are young black men telling stories that the police, among others, don’t want to hear. Rappers tend to come from places where police are accustomed to treating everybody like a suspect.
This is why the hustler’s story—through hip-hop—has connected with a global audience. The deeper we get into those sidewalk cracks and into the mind of the young hustler trying to find his fortune there, the closer we get to the intimate human story, the story of struggle, which is what defines us all.
Housing projects are a great metaphor for the government's relationship to poor folks: these huge islands built mostly in the middle of nowhere, designed to warehouse lives. People are still people, though, so we turned the projects into real communities, poor or not. We played in fire hydrants and had cookouts and partied, music bouncing off concrete walls. But even when we could shake off the full weight of those imposing buildings and try to just live, the truth of our lives and struggle was still invisible to the larger country. The rest of the country was freed of any obligation to claim us. Which was fine, because we weren't really claiming them, either. (p. 155)
I've been to shantytowns in Angola that taught me that what we consider to be crushing poverty in the United States has nothing to do with what we have materially – even in the projects, we're rich compared to some people in other parts of the world.… The worst thing about being poor in America isn't the deprivation…. Poverty is relative. (p. 218)And devalued. And ignored.
Poor people in general have a twisted relationship with the government…. We get to know all kinds of government agencies not because of civics class, but because they actually visit our houses and sit up on our couches asking questions. From the time we're small children we go to crumbling public schools that tell us all we need to know about what the government thinks of us. (p. 154)
One of the reasons inequality gets so deep in this country is that everyone wants to be rich. That's the American ideal. Poor people don't like talking about poverty because… they don't think of themselves as poor. It's embarrassing. When you're a kid, even in the projects, one kid will mercilessly snap on another kid over minor material differences, even though by the American standard, they're both broke as shit. The burden of poverty is {primarily} the feeling of being embarrassed every day of your life. (p. 218)
I remember coming back home from doing work {drug dealing} out of state with my boys in a caravan of Lexuses that we parked right in the middle of Marcy {Projects, in Brooklyn}. I ran up to my mom's apartment to get something and looked out the window and saw those three new Lexuses gleaming in the sun, and thought, 'Man, we doin' it.' In retrospect, yeah, that was kind of ignorant, but at the time I could just feel that stink and shame of being broke lifting off of me, and it felt beautiful. (p. 219)

When I was a kid the debate was LL {Cool J} versus Run-DMC, or , later, Kane versus Rakim…. It's a tribute to how deeply felt hip-hop is that people don't just sit back and listen to the music – they have to break it down, pick the lyrics apart, and debate the shit with other fans who are doing the same thing. When people talk about forms of media, sometimes they can compare lean-forward media (which are interactive, like video games or the Internet) and lean-back media (which are passive, like television or magazines). Music can be lean-back sort of media, it can just wash over you or play in the background – but hip-hop is different. It forces people to lean forward – lean right out of their chairs – and take a position. (p. 213)This typical passage is atypically naïve and auteur/chauvinist inasmuch as it conflates two different definitions for active vs. passive experiences. Music and theater, like all the performing arts, are "lean-forward" if you are participating in them as a player, "lean-back" whether you are experiencing them as audience or critic. The level of engagement or personal relevance you derive from a particular work has no bearing on its nature as an active versus passive experience. Jay-Z sounds insecure when he asserts for rap an importance that transcends its experience, claiming as a distinction the quality of controversy it shares with every art form that enjoys a passionate fanbase.
The words 'proud to be an American' were not words I'd ever thought I'd say…. Of course, it's my home, {b}ut politically, its history is a travesty. The idea of starting a show that way would've been, at any other time in my entire life up to {Obama's election as President}, completely perverse. Because America, as I understood the concept, hated my black ass. (p. 153)As can be seen in this interview about "99 Problems", Jay-Z's an avowed believer in linguistic reappropriation. Consider this lyrical sample of the eponymic bridge that leads into the chorus (highly vulgar, but what isn't?):
"I'm like fuck critics you can kiss my whole assholeThe protagonist is punning off various meanings of the word "bitch," to refer variously to unfounded complaints of critics, to a police dog, and then metaphorically to a poseur who can be easily toyed with.
If you don't like my lyrics you can press fast forward…
I got 99 problems but a bitch ain't one….
"We'll see how smart you are when the K9 come"
I got 99 problems but a bitch ain't one….
D.A. tried to give the nigga shaft again
Half-a-mil for bail cause I'm African…
Tryin to play the boy like he's saccharine
But ain't nothin sweet 'bout how I hold my gun
I got 99 problems being a bitch ain't one.
I've never been a purely linear thinker. You can see it in my rhymes. My mind is always jumping around, restless, making connections, mixing and matching ideas, rather than marching in a straight line. That's why I'm always stressing focus. My thoughts chase each other from room to room in my head if I let them, so sometimes I have to slow myself down. I've never been one to write perfect little short stories in my rhymes, like some other MCs. It's not out of a sense of preference, just that the rhymes come to me in a different way, as a series of connecting verbal ideas, rather than full-fledged stories…. Stories have ups and downs and moments of development followed by moments of climax; the storyteller has to keep it all together, which is an incredible skill. But poetry is all climax, every word and line pops with the same energy as the whole; even the spaces between the words can feel charged with potential energy. It fits my style to rhyme with high stakes riding on every word and to fill every pause with pressure and possibility. (p. 191)
See I scrambled with priests, hustle with nunsWhew!
I got the, mind capacity of a young Butch Cassidy
Niggaz get fly, let em defy gravity
Fo'-five rapidly lift your chest cavity
Streets won't let me chill
Always been a clumsy nigga, don't let me spill
Muh'fuckers wanna wet me still, I remain y'all
more than one, like five divided by four
Shit, this just the hate that's been provided by y'all
Reciprocated and multiplied by more
You likely to see Jigga in a widebody or
drop-top Bentley Azure