Showing posts with label popular culture. Show all posts
Showing posts with label popular culture. Show all posts

Sunday, March 29, 2015

THE DIVINE ONE: In Tribute To and Celebration of the Legendary and Iconic Singer and Musician Sarah Vaughan (1924-1990) On Her 91st Birthday

https://www.facebook.com/pages/The-Panopticon-Review/342702882479366


SARAH VAUGHAN
(b. March 27, 1924--d. April 3, 1990)

Sarah Vaughan, Live at Mr. Kelly's, Chicago, 1957-- (full album):

https://www.youtube.com/watch?v=q71a25C0yCM



http://www.pbs.org/…/episodes/sara…/about-sarah-vaughan/723/

AMERICAN MASTERS
October 8th, 2005
Sarah Vaughan
About Sarah Vaughan
PBS


Jazz critic Leonard Feather called her “the most important singer to emerge from the bop era.” Ella Fitzgerald called her the world’s “greatest singing talent.” During the course of a career that spanned nearly fifty years, she was the singer’s singer, influencing everyone from Mel Torme to Anita Baker. She was among the musical elite identified by their first names. She was Sarah, Sassy — the incomparable Sarah Vaughan.

Born in Newark, New Jersey, in 1924, Vaughan was immediately surrounded by music: her carpenter father was an amateur guitarist and her laundress mother was a church vocalist. Young Sarah studied piano from the age of seven, and before entering her teens had become an organist and choir soloist at the Mount Zion Baptist Church. When she was eighteen, friends dared her to enter the famed Wednesday Night Amateur Contest at Harlem’s Apollo Theater. She gave a sizzling rendition of “Body and Soul,” and won first prize. In the audience that night was the singer Billy Eckstine. Six months later, she had joined Eckstine in Earl Hines’s big band along with jazz legends Dizzy Gillespie and Charlie Parker.

When Eckstine formed his own band soon after, Vaughan went with him. Others including Miles Davis and Art Blakey, were eventually to join the band as well. Within a year, however, Vaughan wanted to give a solo career a try. By late 1947, she had topped the charts with “Tenderly,” and as the 1940s gave way to the 1950s, Vaughan expanded her jazz repertoire to include pop music. As a result, she enlarged her audience, gained increased attention for her formidable talent, and compiled additional hits, including the Broadway show tunes “Whatever Lola Wants” and “Mr. Wonderful.” While jazz purists balked at these efforts, no one could deny that in any genre, Vaughan had one of the greatest voices in the business.

In the late 1960s, Vaughan returned to jazz music, performing and making regular recordings. Throughout the 1970s and ’80s she recorded with such jazz notables as Oscar Peterson, Louie Bellson, Zoot Sims, Herbie Hancock, Ron Carter, Don Cherry, and J.J. Johnson. Her recordings of the “Duke Ellington Song Book (1 and 2)” are considered some of the finest recordings of the time. While for many years her signature song had been “Misty,” by the mid-70’s, she was closing every show with Sondheim’s “Send In The Clowns.” In 1982, while in her late fifties, Vaughan won the Grammy for Best Jazz Vocalist for her album, “Gershwin Live”!

While she continued to work without the massive commercial success enjoyed by colleagues such as Peggy Lee, Rosemary Clooney, and Ella Fitzgerald, Sarah Vaughan consistently retained a special place in the hearts of fellow musicians and audiences alike. She continually performed at top venues, playing to adoring sell-out crowds well into her sixties. Remarkably, unlike many singers, she lost none of her extraordinary talent as time went on. Her multi-octave range, with its swooping highs and sensual lows, and the youthful suppleness of her voice shaded by a luscious timbre and executed with fierce control, all remained intact. In 1990, at the age sixty-six, Sarah Vaughan passed away. Shortly after her death, Mel Torme summed up the feelings of all who had seen her, saying “She had the single best vocal instrument of any singer working in the popular field.”

Sassy: The Life Of Sarah Vaughan
by Leslie Gourse
Paperback, 320 pages
Published August 22nd 1994 
by Da Capo Press 

(First published by C. Scribner's Sons in hardcover in 1993)


Sarah Vaughan possessed the most spectacular voice in jazz history. In Sassy, Leslie Gourse, the acclaimed biographer of Nat King Cole and Joe Williams, defines and celebrates Vaughan’s vital musical legacy and offers a detailed portrait of the woman as well as the singer. Revealed here is ”The Divine One” as only her closest friends and musical associates knew her. By her early twenties Sarah Vaughan was singining with Dizzy Gillespie, Charlie Parker, and Billy Eckstine, helping them invent bebop. For forty-five years thereafter, she reigned supreme in both pop and jazz, with several million-selling hits (among them ”Broken Hearted Melody,” ”Make Yourself Comfortable,” and ”Misty”).But life offstage was never smooth for Sarah Vaughan. Her voluptuous voice was matched by her exuberant appetite for excess: three failed marriages, financial difficulties through many changes in management, late-night jam sessions, liquor, and cocaine. In Sassy, though, we also see the feisty and unpretentious woman who worked hard all her life to support her parents and adopted daughter, and who came to savor the hard-won independence and worldwide acclaim she achieved as the greatest jazz singer of her generation.


http://www.npr.org/artists/15202481/sarah-vaughan
 

Sarah Vaughan "Misty" Live 1964:


 

Sarah Vaughan "Tenderly" Live 1958:



Count Basie & Sarah Vaughan LIVE in Carnegie Hall 1981:




Sarah Vaughan - Live in '58 & '64:


 

Performers:

Sarah Vaughan (Vocal)
Richard Davis (Bass)
Ronnell Bright (Piano)
Art Morgan (Drums)


SONGS:


Live in Sweden 1958
Sometimes I’m Happy
Lover Man
September In The Rain
Mean To Me
Tenderly
If This Isn’t Love

Live in Holland 1958
Over The Rainbow
They All Laughed
Lover Man
Cherokee
Sometimes I’m Happy

Live in Sweden 1964
I Feel Pretty
The More I See You
Baubles, Bangles And Beads
I Got Rhythm
Misty
Honeysuckle Rose
Maria
Bill Bailey, Won’t You Please Come Home




Entertainment › Noah K. Murray/ The Star-Ledger
Poet Amiri Baraka reads a poem about Sarah Vaughan

Author Amiri Baraka, who turns 75 next week (10-7-2009), reads his poetry at Skippers Pub in Newark. The poem entitled, "The Lullabye of Avon Avenue" is about American jazz singer and Newarker, Sarah Vaughan. Starting tomorrow, several commemorative events are planned in the city to examine his career as an artist and activist. (Video by Noah K. Murray / The Star-Ledger)
PUBLISHED: August 22, 2010

http://en.wikipedia.org/wiki/Sarah_Vaughan

Sarah Vaughan
From Wikipedia, the free encyclopedia


 Sarah Vaughan, c. 1946

Background information
Birth name Sarah Lois Vaughan
Also known as "Sassy"
"The Divine One"
"Sailor"
Born March 27, 1924
Newark, New Jersey, United States
Died April 3, 1990 (aged 66)
Hidden Hills, California. United States
Genres Vocal jazz, bebop, cool jazz, blues, traditional pop, bossa nova
Occupation(s) Singer
Years active 1942–1989
Labels Columbia, Mercury, Verve, Roulette, Pablo

 
Sarah Lois Vaughan (March 27, 1924 – April 3, 1990) was an American jazz singer, described by music critic Scott Yanow as having "one of the most wondrous voices of the 20th century."[1]

Nicknamed "Sassy", "The Divine One" and "Sailor" (for her salty speech),[2] Sarah Vaughan was a Grammy Award winner.[3] The National Endowment for the Arts bestowed upon her its "highest honor in jazz", the NEA Jazz Masters Award, in 1989.[4]

Contents

1 Early life
2 Early career: 1942–1943
3 With Earl Hines and Billy Eckstine: 1943–1944
4 Early solo career: 1945–1948
5 Stardom and the Columbia years: 1948–1953
6 Mercury years: 1954–1958
7 1960s
8 Rebirth in the 1970s
9 Late career
10 Death
11 Grammy Hall of Fame
12 Voice
13 Personal life
14 Discography
15 Tributes
16 References
17 External links


Early life

Sarah Vaughan's father, Asbury "Jake" Vaughan, was a carpenter by trade and played guitar and piano. Her mother, Ada Vaughan, was a laundress and sang in the church choir.[5] Jake and Ada Vaughan had migrated to Newark from Virginia during the First World War. Sarah was their only biological child, although in the 1960s they adopted Donna, the child of a woman who traveled on the road with Sarah Vaughan.[6]

The Vaughans lived in a house on Brunswick Street, in Newark, New Jersey, for Sarah's entire childhood.[6] Jake Vaughan was deeply religious and the family was very active in the New Mount Zion Baptist Church on 186 Thomas Street. Sarah began piano lessons at the age of seven, sang in the church choir and occasionally played piano for rehearsals and services.

Vaughan developed an early love for popular music on records and the radio. In the 1930s, Newark had a very active live music scene and Vaughan frequently saw local and touring bands that played in the city at venues like the Montgomery Street Skating Rink.[6] By her mid-teens, Vaughan began venturing (illegally) into Newark's night clubs and performing as a pianist and, occasionally, singer, most notably at the Piccadilly Club and the Newark Airport USO.

Vaughan initially attended Newark's East Side High School, later transferring to Newark Arts High School,[6] which had opened in 1931 as the United States' first arts "magnet" high school. However, her nocturnal adventures as a performer began to overwhelm her academic pursuits and Vaughan dropped out of high school during her junior year to concentrate more fully on music. Around this time, Vaughan and her friends also began venturing across the Hudson River into New York City to hear big bands at the Apollo Theater in Harlem.

Early career: 1942–1943


Biographies of Vaughan frequently stated that she was immediately thrust into stardom after a winning amateur night performance at Harlem's Zeus Theater. In fact, the story that biographer Renee relates seems to be a bit more complex. Vaughan was frequently accompanied by a friend, Doris Robinson, on her trips into New York City. Some time in the fall of 1942 (when Sarah was 18 years old), Vaughan suggested that Robinson enter the Apollo Theater Amateur Night contest. Vaughan played piano accompaniment for Robinson, who won second prize. Vaughan later decided to go back and compete herself as a singer. Vaughan sang "Body and Soul" and won, although the exact date of her victorious Apollo performance is uncertain. The prize, as Vaughan recalled later to Marian McPartland, was $10 and the promise of a week's engagement at the Apollo. After a considerable delay, Vaughan was contacted by the Apollo in the spring of 1943 to open for Ella Fitzgerald.

Some time during her week of performances at the Apollo, Vaughan was introduced to bandleader and pianist Earl "Fatha" Hines, although the exact details of that introduction are disputed. Billy Eckstine, Hines' singer at the time, has been credited by Vaughan and others with hearing her at the Apollo and recommending her to Hines. Hines also claimed later to have discovered her himself and offered her a job on the spot. Regardless, after a brief tryout at the Apollo, Hines officially replaced his current male singer with Vaughan on April 4, 1943.

With Earl Hines and Billy Eckstine: 1943–1944


Vaughan spent the remainder of 1943 and part of 1944 touring the country with the Earl Hines big band that also featured baritone Billy Eckstine. Vaughan was hired as a pianist, reputedly so Hines could hire her under the jurisdiction of the musicians' union (American Federation of Musicians) rather than the singers union (American Guild of Variety Artists), but after Cliff Smalls joined the band as a trombonist and pianist, Sarah's duties became limited exclusively to singing. This Earl Hines band is best remembered today as an incubator of bebop, as it included trumpeter Dizzy Gillespie, saxophonist Charlie Parker (playing tenor saxophone rather than the alto saxophone that he would become famous with later) and trombonist Bennie Green. Gillespie also arranged for the band, although a recording ban by the musicians union prevented the band from recording and preserving its sound and style for posterity.

Eckstine left the Hines band in late 1943 and formed his own big band with Gillespie, leaving Hines to become the new band's musical director. Parker came along too, and the Eckstine band over the next few years would host a startling cast of jazz talent: Miles Davis, Kenny Dorham, Art Blakey, Lucky Thompson, Gene Ammons, and Dexter Gordon, among others.

Vaughan accepted Eckstine's invitation to join his new band in 1944, giving her an opportunity to develop her musicianship with the seminal figures in this era of jazz. Eckstine's band also afforded her first recording opportunity, a December 5, 1944 date that yielded the song "I'll Wait and Pray" for the Deluxe label. That date led to critic and producer Leonard Feather to ask her to cut four sides under her own name later that month for the Continental label, backed by a septet that included Dizzy Gillespie and Georgie Auld.

Band pianist John Malachi is credited with giving Vaughan the moniker "Sassy", a nickname that matched her personality. Vaughan liked it and the name (and its shortened variant "Sass") stuck with colleagues and, eventually, the press. In written communications, Vaughan often spelled it "Sassie".

Vaughan officially left the Eckstine band in late 1944 to pursue a solo career, although she remained very close to Eckstine personally and recorded with him frequently throughout her life.

Early solo career: 1945–1948


At Café Society, September 1946

Vaughan began her solo career in 1945 by freelancing in clubs on New York's 52nd Street such as the Three Deuces, the Famous Door, the Downbeat and the Onyx Club. Vaughan also hung around the Braddock Grill, next door to the Apollo Theater in Harlem. On May 11, 1945, Vaughan recorded "Lover Man" for the Guild label with a quintet featuring Gillespie and Parker with Al Haig on piano, Curly Russell on double bass and Sid Catlett on drums. Later that month she went into the studio with a slightly different and larger Gillespie/Parker aggregation and recorded three more sides.

After being invited by violinist Stuff Smith to record the song "Time and Again" in October, Vaughan was offered a contract to record for the Musicraft label by owner Albert Marx, although she would not begin recording as a leader for Musicraft until May 7, 1946. In the intervening time, Vaughan made a handful of recordings for the Crown and Gotham labels and began performing regularly at Café Society Downtown, an integrated club in New York's Sheridan Square.

While at Café Society, Vaughan became friends with trumpeter George Treadwell. Treadwell became Vaughan's manager and she ultimately delegated to him most of the musical director responsibilities for her recording sessions, leaving her free to focus almost entirely on singing. Over the next few years, Treadwell also made significant positive changes in Vaughan's stage appearance. Aside from an improved wardrobe and hair style, Vaughan had her teeth capped, eliminating an unsightly gap between her two front teeth.

Many of Vaughan's 1946 Musicraft recordings became quite well known among jazz aficionados and critics, including "If You Could See Me Now" (written and arranged by Tadd Dameron), "Don't Blame Me", "I've Got a Crush on You", "Everything I Have Is Yours" and "Body and Soul". With Vaughan and Treadwell's professional relationship on solid footing, the couple married on September 16, 1946.

Vaughan's recording success for Musicraft continued through 1947 and 1948. Her recording of "Tenderly" became an unexpected pop hit in late 1947. Her December 27, 1947, recording of "It's Magic" (from the Doris Day film Romance on the High Seas) found chart success in early 1948. Her recording of "Nature Boy" from April 8, 1948, became a hit around the same time as the release of the famous Nat King Cole recording of the same song. Because of yet another recording ban by the musicians union, "Nature Boy" was recorded with an a cappella choir as the only accompaniment, adding an ethereal air to a song with a vaguely mystical lyric and melody.

Stardom and the Columbia years: 1948–1953


The musicians union ban pushed Musicraft to the brink of bankruptcy and Vaughan used the missed royalty payments as an opportunity to sign with the larger Columbia record label. Following the settling of the legal issues, her chart successes continued with the charting of "Black Coffee" in the summer of 1949. During her tenure at Columbia through 1953, Vaughan was steered almost exclusively to commercial pop ballads, a number of which had chart success: "That Lucky Old Sun", "Make Believe (You Are Glad When You're Sorry)", "I'm Crazy to Love You", "Our Very Own", "I Love the Guy", "Thinking of You" (with pianist Bud Powell), "I Cried for You", "These Things I Offer You", "Vanity", "I Ran All the Way Home", "Saint or Sinner", "My Tormented Heart", and "Time", among others.

Vaughan also achieved substantial critical acclaim. She won Esquire magazine's New Star Award for 1947 as well as awards from Down Beat magazine continuously from 1947 through 1952, and from Metronome magazine from 1948 through 1953. A handful of critics disliked her singing as being "over-stylized", reflecting the heated controversies of the time over the new musical trends of the late 40s. However, the critical reception to the young singer was generally positive.

Recording and critical success led to numerous performing opportunities, packing clubs around the country almost continuously throughout the years of the late 1940s and early 1950s. In the summer of 1949, Vaughan made her first appearance with a symphony orchestra in a benefit for the Philadelphia Orchestra entitled "100 Men and a Girl." Around this time, Chicago disk jockey Dave Garroway coined a second nickname for her, "The Divine One", that would follow her throughout her career. One of her early television appearances was on DuMont's variety show Stars on Parade (1953–54), in which she sang "My Funny Valentine" and "Linger Awhile".

With improving finances, in 1949 Vaughan and Treadwell purchased a three-story house on 21 Avon Avenue in Newark, occupying the top floor during their increasingly rare off-hours at home and relocating Vaughan's parents to the lower two floors. However, the business pressures and personality conflicts led to a cooling in the personal relationship between Treadwell and Vaughan. Treadwell hired a road manager to handle Vaughan's touring needs and opened a management office in Manhattan so he could work with clients in addition to Vaughan.

Vaughan's relationship with Columbia Records also soured as she became dissatisfied with the commercial material she was required to record and lackluster financial success of her records. A set of small group sides recorded in 1950 with Miles Davis and Bennie Green are among the best of her career, but they were atypical of her Columbia output.
Mercury years: 1954–1958


In 1953, Treadwell negotiated a unique contract for Vaughan with Mercury Records. She would record commercial material for the Mercury label and more jazz-oriented material for its subsidiary EmArcy. Vaughan was paired with producer Bob Shad and their excellent working relationship yielded strong commercial and artistic success. Her debut Mercury recording session took place in February 1954 and she stayed with the label through 1959. After a stint at Roulette Records (1960 to 1963), Vaughan returned to Mercury from 1964 to 1967.

Vaughan's commercial success at Mercury began with the 1954 hit, "Make Yourself Comfortable", recorded in the fall of 1954, and continued with a succession of hits, including: "How Important Can It Be" (with Count Basie), "Whatever Lola Wants", "The Banana Boat Song", "You Ought to Have A Wife" and "Misty". Her commercial success peaked in 1959 with "Broken Hearted Melody", a song she considered to be "corny", but, nonetheless, became her first gold record and a regular part of her concert repertoire for years to come. Vaughan was reunited with Billy Eckstine for a series of duet recordings in 1957 that yielded the hit "Passing Strangers". Vaughan's commercial recordings were handled by a number of different arrangers and conductors, primarily Hugo Peretti and Hal Mooney.

The jazz "track" of her recording career also proceeded apace, backed either by her working trio or various combinations of stellar jazz players. One of her own favorite albums was a 1954 sextet date that included Clifford Brown.

In the latter half of the 1950s she followed a schedule of almost non-stop touring, with many famous jazz musicians. She was featured at the first Newport Jazz Festival in the summer of 1954 and starred in subsequent editions of that festival at Newport and in New York City for the remainder of her life. In the fall of 1954, she performed at Carnegie Hall with the Count Basie Orchestra on a bill that also included Billie Holiday, Charlie Parker, Lester Young and the Modern Jazz Quartet. That fall, she again toured Europe successfully before embarking on a "Big Show" U.S. tour, a grueling succession of start-studded one-nighters that included Count Basie, George Shearing, Erroll Garner and Jimmy Rushing. At the 1955 New York Jazz Festival on Randalls Island, Vaughan shared the bill with the Dave Brubeck quartet, Horace Silver, Jimmy Smith, and the Johnny Richards Orchestra

Although the professional relationship between Vaughan and Treadwell was quite successful through the 1950s, their personal relationship finally reached a breaking point and she filed for a divorce in 1958. Vaughan had entirely delegated financial matters to Treadwell, and despite significant income figures reported through the 1950s, at the settlement Treadwell said that only $16,000 remained. The couple evenly divided the amount and their personal assets, terminating their business relationship.

1960s


The exit of Treadwell from Vaughan's life was also precipitated by the entry of Clyde "C.B." Atkins, a man of uncertain background whom she had met in Chicago and married on September 4, 1959. Although Atkins had no experience in artist management or music, Vaughan wished to have a mixed professional and personal relationship like the one she had with Treadwell. She made Atkins her personal manager, although she was still feeling the sting of the problems she had with Treadwell and initially kept a slightly closer eye on Atkins. Vaughan and Atkins moved into a house in Englewood, New Jersey.[7]

When Vaughan's contract with Mercury Records ended in late 1959, she immediately signed on with Roulette Records, a small label owned by Morris Levy, who was one of the backers of New York's Birdland, where she frequently appeared. Roulette's roster also included Count Basie, Joe Williams, Dinah Washington, Lambert, Hendricks and Ross and Maynard Ferguson.

Vaughan began recording for Roulette in April 1960, making a string of strong large ensemble albums arranged and/or conducted by Billy May, Jimmy Jones, Joe Reisman, Quincy Jones, Benny Carter, Lalo Schifrin, and Gerald Wilson. Surprisingly, she also had some pop chart success in 1960 with "Serenata" on Roulette and a couple of residual tracks from her Mercury contract, "Eternally" and "You're My Baby". She also made a pair of intimate vocal/guitar/double bass albums of jazz standards: After Hours (1961) with guitarist Mundell Lowe and double bassist George Duvivier and Sarah + 2 (1962) with guitarist Barney Kessell and double bassist Joe Comfort.

Vaughan was incapable of having children so, in 1961, she and Atkins adopted a daughter, Debra Lois. However, the relationship with Atkins proved difficult and violent so, following a series of strange[clarification needed] incidents, she filed for divorce in November 1963. She turned to two friends to help sort out the financial affairs of the marriage: club owner John "Preacher" Wells, a childhood acquaintance, and Clyde "Pumpkin" Golden, Jr. Wells and Golden found that Atkins' gambling and profligate spending had put Vaughan around $150,000 in debt. The Englewood house was ultimately seized by the IRS for nonpayment of taxes. Vaughan retained custody of their child and Golden essentially took Atkins place as Vaughan's manager and lover for the remainder of the decade.

Around the time of her second divorce, she also became disenchanted with Roulette Records. Roulette' finances were even more deceptive and opaque than usual in the record business and its recording artists often had little to show for their efforts other than some excellent records. When her contract with Roulette ended in 1963, Vaughan returned to the more familiar confines of Mercury Records. In the summer of 1963, Vaughan went to Denmark with producer Quincy Jones to record four days of live performances with her trio, Sassy Swings the Tivoli, an excellent example of her live show from this period. The following year, she made her first appearance at the White House, for President Johnson.

The Tivoli recording would be the brightest moment of her second stint with Mercury. Changing demographics and tastes in the 1960s left jazz artists with shrinking audiences and inappropriate material. While Vaughan retained a following large and loyal enough to maintain her performing career, the quality and quantity of her recorded output dwindled even as her voice darkened and her skill remained undiminished. At the conclusion of her Mercury deal in 1967, she was left without a recording contract for the remainder of the decade.

In 1969, Vaughan terminated her professional relationship with Golden and relocated to the West Coast, settling first into a house near Benedict Canyon in Los Angeles and then into what would end up being her final home in Hidden Hills.

Rebirth in the 1970s



Vaughan met Marshall Fisher after a 1970 performance at a casino in Las Vegas and Fisher soon fell into the familiar dual role as Vaughan's lover and manager. Fisher was another man of uncertain background with no musical or entertainment business experience but, unlike some of her earlier associates, he was a genuine fan devoted to furthering her career.

The seventies also heralded a rebirth in Vaughan's recording activity. In 1971, Bob Shad, who had worked with her as producer at Mercury Records, asked her to record for his new record label, Mainstream Records. Basie veteran Ernie Wilkins arranged and conducted her first Mainstream album, A Time in My Life in November 1971. In April 1972, Vaughan recorded a collection of ballads written, arranged and conducted by Michel Legrand. Arrangers Legrand, Peter Matz, Jack Elliott and Allyn Ferguson teamed up for Vaughan's third Mainstream album, Feelin' Good. Vaughan also recorded Live in Japan, a live album in Tokyo with her trio in September 1973.

During her sessions with Legrand, Bob Shad presented "Send in the Clowns", a Stephen Sondheim song from the Broadway musical A Little Night Music, to Vaughan for consideration. The song would become her signature, replacing the chestnut "Tenderly" that had been with her from the beginning of her solo career.

Unfortunately, Vaughan's relationship with Mainstream soured in 1974, allegedly in a conflict precipitated by Fisher over an album cover photograph and/or unpaid royalties[citation needed]. This left Vaughan again without a recording contract for three years.

In December 1974, Vaughan played a private concert for the United States president, Gerald Ford, and French president, Giscard d'Estaing, during their summit on Martinique.

Also in 1974, conductor Michael Tilson Thomas asked Vaughan to participate in an all-Gershwin show he was planning for a guest appearance with the Los Angeles Philharmonic at the Hollywood Bowl. The arrangements were by Marty Paich and the orchestra would be augmented by established jazz artists Dave Grusin on piano, Ray Brown on double bass, drummer Shelly Manne and saxophonists Bill Perkins and Pete Christlieb. The concert was a success and Thomas and Vaughan repeated the performance with Thomas' home orchestra in Buffalo, New York, followed by appearances in 1975 and 1976 with symphony orchestras around the country. These performances fulfilled a long-held interest by Vaughan in working with symphonies and she made orchestra performances without Thomas for the remainder of the decade.

In 1977, Vaughan terminated her personal and professional relationship with Marshall Fisher. Although Fisher is occasionally referenced as Vaughan's third husband, they were never legally married. Vaughan began a relationship with Waymond Reed, a trumpet player 16 years her junior who was playing with the Count Basie band. Reed joined her working trio as a musical director and trumpet player and became her third husband in 1978.

In 1977, Tom Guy, a young filmmaker and public TV producer, followed Vaughan around on tour, interviewing numerous artists speaking about her and capturing both concert and behind-the-scenes footage. The resulting sixteen hours of footage was pared down into an hour-and-a-half documentary, Listen to the Sun, that aired on September 21, 1978, on New Jersey Public Television, but was never commercially released.

In 1977, Norman Granz, who was also Ella Fitzgerald's manager, signed Vaughan to his Pablo Records label. Vaughan had not had a recording contract for three years, although she had recorded a 1977 album of Beatles songs with contemporary pop arrangements for Atlantic Records that was eventually released in 1981. Vaughan's first Pablo release was I Love Brazil!, recorded with an all-star cast of Brazilian musicians in Rio de Janeiro in the fall of 1977. It garnered a Grammy nomination.

1977 also saw the release of the Godley & Creme album "Consequences", on which Vaughan sang one of the few tracks to achieve popularity outside of the album: "Lost Weekend".

The Pablo contract resulted in a total of seven albums: a second and equally wondrous Brazilian record, "Copacabana", again recorded in Rio (1979), How Long Has This Been Going On? (1978) with a quartet that included pianist Oscar Peterson, guitarist Joe Pass, bassist Ray Brown, and drummer Louis Bellson; two Duke Ellington Songbook albums (1979); Send in the Clowns (1981) with the Count Basie orchestra playing arrangements primarily by Sammy Nestico; and Crazy and Mixed Up (1982), another quartet album featuring Sir Roland Hanna, piano, Joe Pass, guitar, Andy Simpkins, bass, and Harold Jones, drums.
Vaughan and Waymond Reed divorced in 1981.

Late career


Vaughan remained quite active as a performer during the 1980s and began receiving awards recognizing her contribution to American music and status as an important elder stateswoman of jazz. In the summer of 1980, Vaughan received a plaque on 52nd Street outside the CBS Building (Black Rock) commemorating the jazz clubs she had once frequented on "Swing Street" and which had long since been demolished and replaced with office buildings.

A performance of her symphonic Gershwin program with the New Jersey Symphony in 1980 was broadcast on PBS and won her an Emmy Award in 1981 for "Individual Achievement – Special Class". She was reunited with Michael Tilson Thomas for slightly modified version of the Gershwin program with the Los Angeles Philharmonic and the CBS Records recording, Gershwin Live! won Vaughan the Grammy award for Best Jazz Vocal Performance, Female. In 1985, Vaughan received a star on the Hollywood Walk of Fame. In 1988, Vaughan was inducted into the American Jazz Hall of Fame.

After the conclusion of her Pablo contract in 1982, Vaughan did only a limited amount of studio recording. She made a guest appearance in 1984 on Barry Manilow's 2:00 AM Paradise Cafe, an album of original pastiche compositions that featured a number of established jazz artists. In 1984, Vaughan participated in one of the more unusual projects of her career, The Planet is Alive, Let It Live a symphonic piece composed by Tito Fontana and Sante Palumbo on Italian translations of Polish poems by Karol Wojtyla, the future Pope John Paul II. The recording was made in Germany with an English translation by writer Gene Lees and was released by Lees on his own private label after the recording was turned down by the major labels. In 1986, Vaughan sang two songs, "Happy Talk" and "Bali Ha'i", in the role of Bloody Mary on an otherwise stiff studio recording by opera stars Kiri Te Kanawa and José Carreras of the score of the Broadway musical South Pacific, while sitting on the studio floor.

Vaughan's final complete album was Brazilian Romance, produced and composed by Sérgio Mendes and recorded primarily in the early part of 1987 in New York and Detroit. In 1988, Vaughan contributed vocals to an album of Christmas carols recorded by the Mormon Tabernacle Choir with the Utah Symphony Orchestra and sold in Hallmark Cards stores. In 1989, Quincy Jones' album Back on the Block featured Vaughan in a brief scatting duet with Ella Fitzgerald. This was Vaughan's final studio recording and, fittingly, it was Vaughan's only formal studio recording with Fitzgerald in a career that had begun 46 years earlier opening for Fitzgerald at the Apollo.

Vaughan is featured in a number of video recordings from the 1980s. Sarah Vaughan Live from Monterey was taped in 1983 or 1984 and featured her working trio with guest soloists. Sass and Brass was taped in 1986 in New Orleans and also features her working trio with guest soloists, including Dizzy Gillespie and Maynard Ferguson. Sarah Vaughan: The Divine One was featured in the American Masters series on PBS. Also in 1986, on Independence Day in a program nationally-televised on PBS she performed with the National Symphony Orchestra, conducted by Mstislav Rostropovich, in a medley of songs composed by George Gershwin[8]

She was given the George and Ira Gershwin Award for Lifetime Musical Achievement, UCLA Spring Sing.[9]

Death


In 1989, Vaughan's health began to decline, although she rarely revealed any hints in her performances. She canceled a series of engagements in Europe in 1989 citing the need to seek treatment for arthritis in the hand, although she was able to complete a later series of performances in Japan. During a run at New York's Blue Note Jazz Club in 1989, Vaughan received a diagnosis of lung cancer and was too ill to finish the final day of what would turn out to be her final series of public performances.

Vaughan returned to her home in California to begin chemotherapy and spent her final months alternating stays in the hospital and at home. Vaughan grew weary of the struggle and demanded to be taken home, where she died on the evening of April 3, 1990, while watching a television movie featuring her daughter, a week after her 66th birthday.

Vaughan's funeral was held at Mount Zion Baptist Church at 208 Broadway in Newark, New Jersey, which was the same congregation she grew up in. Following the ceremony, a horse-drawn carriage transported her body to its final resting place in Glendale Cemetery, Bloomfield in New Jersey.[10][11]

Grammy Hall of Fame


Recordings of Sarah Vaughan were inducted into the Grammy Hall of Fame, which is a special Grammy award established in 1973 to honor recordings that are at least twenty-five years old, and that have "qualitative or historical significance."

Grammy Hall of Fame[12]


Year Recorded Title Genre Label Year Inducted
1954 Sarah Vaughan with Clifford Brown Jazz (Album) Mercury 1999


1946 "If You Could See Me Now" Jazz (Single) Musicraft 1998
Voice


Parallels have been drawn between Vaughan's voice and that of opera singers. Jazz singer Betty Carter said that with training Vaughan could have "...gone as far as Leontyne Price."[13] Bob James, Vaughan's musical director in the 1960s said that "...the instrument was there. But the knowledge, the legitimacy of that whole world were not for her...But if the aria were in Sarah's range she could bring something to it that a classically trained singer could not."[14]

In a chapter devoted to Vaughan in his book Visions of Jazz (2000), critic Gary Giddins described Vaughan as the "...ageless voice of modern jazz – of giddy postwar virtuosity, biting wit and fearless caprice".[15] He concluded by saying that "No matter how closely we dissect the particulars of her talent...we must inevitably end up contemplating in silent awe the most phenomenal of her attributes, the one she was handed at birth, the voice that happens once in a lifetime, perhaps once in several lifetimes."[15]

Her voice had wings: luscious and tensile, disciplined and nuanced, it was as thick as cognac, yet soared off the beaten path like an instrumental solo...that her voice was a four-octave muscle of infinite flexibility made her disarming shtick all the more ironic" – Gary Giddins

Vaughan's New York Times obituary described her as a "singer who brought an operatic splendour to her performances of popular standards and jazz."[16] Fellow jazz singer Mel Tormé said that Vaughan had "...the single best vocal instrument of any singer working in the popular field." Her ability was envied by Frank Sinatra who said that "Sassy is so good now that when I listen to her I want to cut my wrists with a dull razor."[17] The New York Times critic John S. Wilson said in 1957 that Vaughan possessed "what may well be the finest voice ever applied to jazz."[16] Age hardly affected Vaughan's voice.[16] Her voice was still close to its peak before her death at the age of 66. Late in life Vaughan retained a "youthful suppleness and remarkably luscious timbre", she was also still capable of the projection of coloratura passages described as "delicate and ringingly high".[16]

Vaughan had a large vocal range of soprano through a female baritone, exceptional body, volume, a variety of vocal textures, and superb and highly personal vocal control. Her ear and sense of pitch were just about perfect, and there were no difficult intervals.[18]

In her later years her voice was described as a "burnished contralto" and as her voice deepened with age her lower register was described as having "shades from a gruff baritone into a rich, juicy contralto".[19] Her use of her contralto register was likened to "dipping into a deep, mysterious well to scoop up a trove of buried riches."[20] Musicologist Henry Pleasants noted that "Vaughan who sings easily down to a contralto low D, ascends to a pure and accurate [soprano] high C."[21]

Vaughan's vibrato was described as "an ornament of uniquely flexible size, shape and duration,"[18] a vibrato also described as "voluptuous" and "heavy"[16] Vaughan was also accomplished in her ability to "fray" or "bend" notes at the extremities of her vocal range.[18] It was noted in a 1972 performance of Leslie Bricusse and Lionel Bart's "Where Is Love?" that "In mid-tune she began twisting the song, swinging from the incredible cello tones of her bottom register, skyrocketing to the wispy pianissimos of her top."[17]

Vaughan would use a handheld microphone in live performance, using its placement as part of her performance.[18] Her various placings of the microphone would allow her to complement her volume and vocal texture, often holding the microphone at arms length and moving it to alter her volume.[18]

Vaughan would frequently use the song "Send in the Clowns" to demonstrate her vocal abilities in live performance, it was described as a "three-octave tour de force of semi-improvisational pyrotechnics in which the jazz, pop and operatic sides of her musical personality came together and found complete expression" by the New York Times.[16]
Singers directly influenced by Vaughan have included Phoebe Snow, Anita Baker, Sade and Rickie Lee Jones.[16] Singers Carmen McRae and Dianne Reeves both recorded tribute albums to Vaughan following her death; Sarah: Dedicated to You (1991) and The Calling: Celebrating Sarah Vaughan (2001) respectively.

Though usually considered a "jazz singer", Vaughan avoided classifying herself as one. Vaughan discussed the term in an 1982 interview for Down Beat:

"I don't know why people call me a jazz singer, though I guess people associate me with jazz because I was raised in it, from way back. I'm not putting jazz down, but I'm not a jazz singer...I've recorded all kinds of music, but (to them) I'm either a jazz singer or a blues singer. I can't sing a blues – just a right-out blues – but I can put the blues in whatever I sing. I might sing 'Send In the Clowns' and I might stick a little bluesy part in it, or any song. What I want to do, music-wise, is all kinds of music that I like, and I like all kinds of music."

Personal life

Vaughan was married three times: to George Treadwell (1946–1958), Clyde Atkins (1958–1961) and Waymon Reed (1978–1981). Unable to bear children, Vaughan adopted a baby girl (Debra Lois) in 1961. Debra worked in the 1980s and 1990s as an actress under the name Paris Vaughan.[22]
Sarah Vaughan's personal life was a jumble of paradoxes. She had a mercurial personality and could be extremely difficult to work with (especially in areas outside music), but numerous fellow musicians recounted their experiences with her to be some of the best of their careers. None of her marriages were successful, yet she maintained close long-running friendships with a number of male colleagues in the business and was devoted to her parents and daughter. Despite effusive public acclaim, Vaughan was insecure and suffered from stage fright that was, at times, almost incapacitating[citation needed]. While shy and often aloof with strangers, she was quite gregarious and generous with friends.

Sarah Vaughan was a member of the Zeta Phi Beta sorority.[23]

Discography


Main article: Sarah Vaughan discography
Tributes


In 2004–2006, New Jersey Transit paid tribute to Miss Vaughan in the design of its new Newark Light Rail stations. Passengers stopping at any station on this line can read the lyric to one of her signature songs, "Send in the Clowns", along the edge of the station platform.

On March 27, 2003, initiated by Susie M. Butler, the cities of San Francisco and Berkeley, California, signed a proclamation making March 27 "Sarah Lois Vaughan Day" in their respective cities.

In 2012, Vaughan was elected into the New Jersey Hall of Fame.[24]

References

Allmusic.com
Jazz: A Film By Ken Burns, Episode 9, 2001.
"Entertainment Awards Database". theenvelope.latimes.com. November 11, 2008. Retrieved November 3, 2011.

Gates, Cornell The African-American Century: How Black Americans Have Shaped Our Country ISBN 0684864150, page 229


Gourse, Leslie Sassy: the life of Sarah Vaughan ISBN 0306805782


Gourse, Leslie. "Sassy: the life of Sarah Vaughan", p. 106, Da Capo Press, 1994. ISBN 0-306-80578-2. Retrieved October 24, 2009.


"Turner Classic Movies Database".
"Student Alumni Association | UCLA Alumni". Uclalumni.net. Retrieved November 3, 2011.
Scaduto, Anthony. "A Final Farewell To Sarah Vaughan", Newsday, April 10, 1990. Retrieved July 18, 2011. "Two white horses, bedecked with black plumes over their ears, pulled the hearse a little over three miles to Glendale Cemetery in nearby Bloomfield."


"Sarah Vaughan (1924–1990) – Find A Grave Memorial". Findagrave.com. Retrieved November 3, 2011.
"GRAMMY Hall Of Fame". GRAMMY.org. Retrieved November 3, 2011.
Ian Carr; Digby Fairweather; Brian Priestley (2004). The Rough Guide to Jazz. Rough Guides. pp. 147–. ISBN 978-1-84353-256-9. Retrieved August 6, 2013.
Gourse 2001, p. 246.
Gary Giddins (May 18, 2000). Visions of Jazz: The First Century. Oxford University Press. pp. 307–. ISBN 978-0-19-513241-0. Retrieved August 6, 2013.
Holden, Stephen (April 5, 1990). "Sarah Vaughan, 'Divine One' Of Jazz Singing, Is Dead at 66". The New York Times. p. 1.
Time Inc (June 16, 1972). LIFE. Time Inc. pp. 27–. ISSN 0024-3019.
Martin Williams (November 11, 1992). The Jazz Tradition. Oxford University Press. pp. 211–. ISBN 978-0-19-536017-2. Retrieved August 6, 2013.
Holden, Stephen (June 21, 1987). "Sarah Vaughan At Carnegie". The New York Times. p. 52.
Holden, Stephen (July 3, 1988). "Jazz Festival; Sarah Vaughan, at Carnegie, Shows Grace in Adversity". The New York Times. p. 33.
Pleasants, H. (1985). The Great American Popular Singers. Simon and Schuster
"Paris Vaughan". IMDb. Retrieved August 9, 2013.
"ZΦΒ Heritage :: Notable Zetas". Zphib1920.org. Retrieved November 1, 2011.

"The Newark Star Ledger".
Gourse, Leslie (1993). Sassy – The Life of Sarah Vaughan. London: Mainstream Publishing. ISBN 978-1-851584-130.
Sarah Vaughan - William P. Gottlieb
Sarah Vaughan, c. 1946

Sunday, February 22, 2015

Re: Malcolm X and James Brown--RAP Since 1960: From Political Ideology To Popular Culture + Three New Loku Poems by Kofi Natambu

FROM THE KN ARCHIVES:
Re: Malcolm X and James Brown

 

RAP Since 1960: 
From Political Ideology To Popular Culture
by Kofi Natambu
St. Mark’s Poetry Project Newsletter (NYC)
April-May, 1992


What’s truly significant about RAP as a form of public discourse in the United States over the past three decades is the fact of its transition from a pop culture context (e.g. radio broadcasting, novelty recording and vernacular communication within the community) to a more formal and intellectualized political format during the mid and late 1960s, and its even more complex evolution into a form that today encompasses both social ideology and popular culture. From Malcolm X, Stokely Carmichael and H. ‘Rap’ Brown to Richard Pryor, Gil Scott-Heron and the Last Poets in little over a decade (ca. 1963-1976) is quite a leap even for the extraordinary pace of most black cultural change in the U.S. during the 20th century. That these major innovations in the form and content of language use have taken place in a social context that has been as strained and tension-filled as the explosive cultural terrain of American life since the 1950s only highlights the intense aesthetic seriousness and commitment of RAP to social and cultural transformation. This examination of the “modernist” roots of RAP in the period before the seemingly “unprecedented” appearance of the New Wave of rappers since 1980 also helps to clarify just how integral and profoundly influential these pioneers from the 1960s and 1970s have been.

A good place to begin this investigation would be the political styles and behavior of the leading advocates of ‘Black Power’ thinking and activity during the volatile 1960s. What is distinctive about the public rhetoric of such important political figures and activists as Malcolm X, H. ‘Rap’ Brown (dig the nick-name!), Stokely Carmichael and Bobby Seale (as just four representative examples) is that they all consciously used and in­cluded in their public speech and writings, phrasings, cadences, tropes, rhythms and stances that come directly out of the RAP tradition. These particular techniques and values also characterized the cultural aesthetics and politics of such leading African-American writers and intellectuals as Amiri Baraka (aka Leroi Jones), Henry Dumas, Larry Neal, Sonia Sanchez, Jayne Cortez, Don L. Lee, Etheridge Knight, David Henderson, Quincy Troupe, and lshmael Reed.

A very good case can be made that the widespread public appeal of these political and cultural figures in the black community was precisely their perceived ability to communicate in the vernacular mode as well as use the “King’s English.” This double-voiced quality of black verbal and cultural expression is characteristic of rappers who rely heavily on innuendo, irony, satire, inversion of tropes and what is known as the “put-on” (and “put-down”) to subvert and manipulate conventional significations. This highly creative and innovative ap­proach to language allows these speakers and writers to connect with their audiences on a visceral level that often enhances and gives deeper social-cultural resonance to what they say.

As Henry Gates points out in The Signifying Monkey, this double-voiced discourse is designed to critically examine and question the mainstream as it simultaneously celebrates (again in a critical or “negative” sense) an alternative vision. Much of the so-called “boasting” done by black male and female rappers alike is derived from ancient African rituals of verbal expression that invokes a playful yet highly serious response to the complexities of human behavior. In this way parody, ridicule, in-jokes, punning and double-entendre serve to create and sustain an independent universe of social and linguistic communication. The act of refiguration in language leads to a fundamental revision and transformation of what is received or given. Thus black vernacu­lar modes like RAP actively seek to intervene on and thereby revise previous texts or modes of expression. The very idea of sampling is concerned with just this kind of implied celebration and critique of the past since as a method it consciously “brings back” the past while commenting ironically on its presence in the present. This is accom­plished through using melodic and rhythmic material from earlier songs as an integral part of the rap’s struc­ture. Through the textual manipulation and restructuring of the sound-text we encounter an understanding of the actual root meaning of the word “text” which is derived from the ancient Latin root-word textus and the past participle texere which means “to weave.” In a major study by the distinguished linguist and cultural histo­rian Walter J. Ong, entitled Orality and Literacy: The Technologizing of the Word (Methuen, 1982), we get a defini­tion of the significance of this etymology:
‘Text’ from a root meaning ‘to weave’ is, in absolute terms, more compatible etymologically with oral utterance than is ‘literature,’ which refers to letters etymologically/ (literae) of the alpha­bet. Oral discourse has commonly been thought of even in oral milieus as weaving or stitching ­rhapsodien, ‘to rhapsodize,’ basically means in Greek to “stitch songs together.”1
In any event, it is the intersecting dimensions of orality and literacy that constitutes the real form and content of all rapping regardless of context. This is what characterizes the speech and writing styles of African ­American cultural and political figures who are compelled to be fluent in both areas because of their heavy involvement in public media. But what is fascinating in this synthesis of writing and oral expression is that they are used to not only “communicate” certain ideas and feelings, but to involve the listener (or reader) in a total experience that allows them to respond in a direct, visceral way to the information being presented to them. This transmitter/receiver relationship in black cultural settings is crucial to any examination of these language modes as both expression and critique. For the fundamental purpose of most black discourse in this context of social media is precisely to engage in critical theory about what (and how) meaning is conveyed. In fact, much of the often vociferous white academic and media response to the use of these methods of black “signifyin (g)” is a result of them not understanding or liking what is being said/written. This is important to acknowledge in as much as one of the major codes of the ideology of racism is that blacks are intellectually incapable of just this kind of subtle parody, satire, and critical analysis, especially of the sacred philosophical and aesthetic cows of the (white) Western tradition.

Masters of this (re)codifying strategy include the RAP group PUBLIC ENEMY and their extraordinary wordsmiths CHUCK D and FLAVOR-FLAV, as well as LL COOLJ, KRS-One, ICE-T, A TRIBE CALLED QUEST, ERIC B & RAKIM, QUEEN LATIFAH, DE LA SOUL, MC LYTE, ICE CUBE, and RUN DMC, all of whom have emerged as leading cultural figures in the past five to seven years(!). In a later chapter we will examine just why they are so important to this development.

But suffice it to say, for now, that these “new” rappers (as distinct from the previous generation of the 1960s and ‘70s) represent a decided leap forward in the complex semiology of figuration and (re) figuration that characterizes innovation in language use during this epoch. In the 1960s the black cultural nationalist and revolutionary nationalist movements as represented say, by the Black Panther Party and the Republic of New Africa; the Nation of Islam and SNCC, as well as such fundamentally black Marxist groups as Detroit’s League of Revolutionary Black Workers, all used rapping strategies to translate and express complex political ideas and philosophies about the dialectics of “race,” class, gender and political economy to a popular audience of blacks (and even some radical whites) who were well-versed in the signifying traditions of Afro-America where mean­ing is derived from historical experience and the myriad ways in which this experience is inscribed (figured, translated, interpreted, expressed) in language. The importance of italicizing this idea is that much too often critics and theorists mistake or substitute sociology and (pseudo) psychology for linguistic and cultural phe­nomena when dealing with black cultural reality. This is the result of venal racial mythology which attempts to reduce the “identity” of African-American culture to extremely narrow, predetermined essences of authenticity and ‘naturalism.’ What this acknowledgment foregrounds is the awareness of the signifier as being integral to any on-going, indeterminate conception of the signified in black culture. This is accomplished of course at the level of a creative and signifying challenge to the sign of meaning itself as encoded in the conventional English word signification. In other words, the black use of the word “signifyin (g) signifies on (that is, revises and trans­forms) the very term signification (i.e. meaning) itself.

Thus in the rapping tradition we find a different conception of how and why any particular meaning is conveyed through language. In the context of black political and cultural activists like Carmichael, Brown, Huey Newton, Kenny Cockrel, Baraka, Cortez and Scott-Heron, we encounter the continually creative (re) appropriation of conventional English words and phrases that are consciously revised, transformed and rede­fined to construct an entirely new or fresh approach to projecting meaning in society. The classic model for this kind of quick-witted revision and dynamic use of language was the great Malcolm X whose speeches, writings, and public statements are suffused with copious references to, and modern take-offs on, traditional folk expressions, tales, tropes and values. The highly personalized ‘spin’ that Malcolm would put on these modal elements was the adaptation of the urban hipster persona who through inside knowledge (the very defi­nition of the word ‘hip’) and a razor-sharp manipulation of irony, paradox, and innuendo laced with a wicked sense of humor could slyly redefine and frame the terms of discourse in any given situation.

As a past master at the subtle and sometimes brutal art of signifying, Malcolm X excelled at the droll practice of what the English call “one-up-manship.” One of his favorite ploys was asking a seemingly innocent question, then when the person he was addressing couldn’t come up with an answer (and of course any response that they gave would be the ‘wrong’ one) he would delight in what in African-American culture is called “smacking someone upside the head” by giving the devastating ‘right’ answer to his own question. One question that he often asked of stuffy, pretentious black intellectuals (or any black authority figure) he was debating in a public forum would be the following:

Malcolm: Sir, what do they call a black man with a Ph.D.?
Respondent: I don’t know (or some other response)
Malcolm: A Nigger!

 

The point of this exchange would be to frame the very terms of the discourse by establishing immediately that racism was an ideological and social force that didn’t go away or become less destructive merely because an individual black person had ‘succeeded’ at something in the general society. Malcolm’s discursive strategy here was to foreground  his critique of American society by including even the person(s) he was debating as an example of that which he was indicting. The fact that he did this equally with black and white men and women (either to make a negative orpositive point) meant that he was highly conscious of, and adept at, using the power of language to tell complex truths about the society and culture. That this was largely accomplished through the practice of signifying only made Malcolm’s ideas and perspective more accessible to the largely young audience that he was trying to reach.

The rapping aspects of Malcolm’s oratorical style were most clearly demonstrated in the syncopated cadences and staccato phrasings that he often used. Alternating with a sly, sometimes sinister sounding chuckle and highly dramatic, almost ominous silent pauses, Malcolm would often keep an audience spellbound by deftly weaving a pastiche of historical allusions, folk proverbs and admonitions, ironic jokes, satirical puns, the inversions of tropes and indirect discourse (a prime element as we’ve noted in the art of signifying). He was also a brilliant storyteller whose allegorical tales epitomized the innovative use of the rapping tradition. As the linguist Mitchell-Kernan points out: “Signifying does not always have negative valuations attached to it; it is clearly thought of as a kind of art—a clever way of conveying messages.”2

In Malcolm’s most famous collection of speeches MALCOLM X SPEAKS (Grove Press, 1965), we find many examples of just this sort of artful “cleverness.” In fact, this book and the world famous AUTOBIOGRAPHY published in 1965 after his death by assassination, (and now in its 40th printing!), are classic texts that clarify exactly why Malcolm is revered as a major sampling source for the current generation of rappers. A few examples of his singularly innovative style follows (all taken from Malcolm X Speaks and his Autobiography):

“I’m the man you think you are. ..If you want to know what I’ll do, figure out what you’ll do. I’ll do the same thing—only more of it”

I’m not going to sit at your table and watch you eat, with nothing on my plate,and call myself a diner...Being here in America doesn’t make you an American.”

“I’m speaking as a victim of this American system. And I see America through the eyes of the victim. I don’t see any American dream; I see an American night­mare.”8

“Shorty would take me to groovy, frantic scenes in different chicks’ and cats’ pads, where with the lights and juke down mellow, everybody blew gage and juiced back and jumped. I met chicks who were fine as May wine, and cats who were hip to all happenings.’4

“You get your freedom by letting your enemy know that you’ll do anything to get your freedom, then you’ll get it. It’s the only way you’ll get it.”


What is impossible to convey with these written examples is the subtle nuances of inflection, tone, cadence and phrasing that characterized Malcolm’s speaking style and how it directly affects his ability to signify in the terms we have already outlined. What most impresses the current generation of RAP artists is precisely Malcolm’s ability to transgress cultural and political sacred cows through his mastery of the verbal modes of parody, satire, circumlocution and mockery. Many of Malcolm’s speeches consciously set out to revise and transform conventional ideas about the nature and meaning of American history through the art of troping. By (re)figuring standard notions of what constitutes historical and social reality in the United States we get a critical narrative of the content of race relations, cultural expression, political philosophy and economic theory through a withering investigation into the mythology of these structures within the institutional parameters of the larger society. Malcolm was extremely adept at using indirect discourse and the implied or highly suggestive statement or phrase in lieu of literal minded posturing. The emphasis would always be on foregrounding the actual reality of conflict and contradiction in American culture vis-a-vis the given or received myth of how things “should be.” The result was often provocative and insightful.

The inspiring example of Malcolm X in the glaringly public arena of national and world politics led the next generation of African-American activists to base their oratorical and writing styles in the tradition of the vernacular. The bold, brash and scathing verbal expressions of such well-known figures as Stokely Carmichael, H. Rap Brown, Bobby Seale and the great boxer/poet Muhammad Ali were the very epitome of the rapping tradition in that humor, irony, parody, troping, and ingenious turns-of-phrase were the very content of their “messages.” The fact that rhyming, repetition, riffing, and indirect discourse (as well as scatology, insults, and folklore) were so integral to their cultural speech put them and others (like the comedian/philosophers Richard Pryor, Redd Foxx, and Bill Cosby and the legendary singer/musician/dancer James Brown) right into the ‘mainstream’ of the signifying styles so widely used and expressed in the general black community.

In the cultural work of Richard Pryor for example, one finds a particularly ingenious use of the official mythology of African-American identity in the United States as it confronts or contradicts the historical reality of actual cultural experience. Most of Pryor’s brilliant routines of the period from 1973-1983 (his era of greatest influence as an artist and as a cultural icon) concern themselves with signifying on or about America’s most treasured and insidious myths and lies about racial relations as they were connected to matters of political economy, sex, social consciousness, sports and everyday life. In his stand-up monologues Pryor spent a great deal of time having a discourse with his various characters as they related to the mass audience. These charac­ters were drawn largely from the black working and lower middle class who were struggling to maintain a tenuous connection to their society despite the brutalizing and patronizing aspects of economic exploitation, political corruption, racial discrimination and street crime. The role of rapping in this context was to allow the audience to perceive, as in a Brechtian drama, just how and why their real lives served as a social counterpoint to the personas being “acted out” by Pryor in often tragicomic terms.

In all of these performances on records, concert stages, television, and film, Pryor was able to bring pathos and humor to the utterly idiosyncratic languages that his characters would use to engage the audience in an on-going psychodrama with the dilemmas of being human in a context that tried to deny cultural difference through crudely reductive appeals to “racial” myths that obscured how relations between people were grounded in the material conditions of their lives. The RAP aesthetic served to arm Pryor with the linguistic tools of signifying and vernacular expression necessary to cut through official lies (or ignorance) advanced by the general culture. Once again it is impossible to convey the incredible range of verbal signifiers encoded in a dazzling collection of voices, inflections, accents, cadences, and phrasings. A great place to begin an inves­tigation into the hilarious and poignant world of Pryor’s imagination would be his award-winning recordings That Nigger’s Crazy (1974), Is It Something I Said? (1975), and Bicentennial Nigger (1976), three of the truly radical masterpieces in modern comedic history.

What the RAP tradition has learned from Pryor is that linear narrative styles can be used to tell cautionary tales in the folkloric tradition or that it can be seen as a structural foundation for highly improvisational strategies of critique or celebration. Thus specific methods of signifying can be revised, inverted or extended to make a point or deliver a message while using humor and laughter as a “weapon” in the war against racial ideology. Allusive language, allegory, scatological imagery, and cultural analysis/criticism can all be included in the density of effects (or “mix) that make up the environmental theater that is contemporary RAP. The seminal role of sound in this particular process can’t be underestimated since it is an element that so closely corresponds to the role of inflection, accent, and phrasing in the RAP-oriented poetic styles of such ‘70s figures as Ali, the Last Poets, and Scott-Heron (who was also a singer and musician). Many of the finest, most creative rappers today have mastered this synthetic/syncretic unity of persona, voice, and sonic mix, particularly the PUBLIC ENEMY crew (Chuck D, Flavor Flav and Terminator X), as well as LL Cool J (and his DJ, the amazing ‘Cut Creator’), Eric B & Rakim, Paris, Ice-T, Ice Cube, Queen Latifah (and her extremely versatile posse called ‘The Flavor Unit’), and the political activist/philosopher/poet/storyteller KRS-One.

It’s no coincidence then that this generation of RAP artists have listened so closely and carefully to the great ‘70s artists. The pervasive influence of Scott-Heron, the Last Poets, Pryor, and Ali can be heard very clearly in nearly every major (and minor) RAP album, CD and cassette-tape since the first recordings began to appear on the open market in 1977. However, the most important and seminal influence on the present generation, and a man whose entire career since the early 1950s embodies a highly sophisticated synthesis of music, language, performance, and social activism is the one and only “Mr. Please, Please, Please, the Godfather of Soul, The Inventor of funk, and the hardest working man in show business, Mr. Dynamite Jaaaammmess Brown!”

What makes James Brown (1933- ) so important is his profound understanding and use of the myriad African-American folk traditions in music (e.g. Blues, Gospel and Jazz), language (e.g. rapping, signifying, melisma, narrative, metanarrative), performance art (e.g. historical rituals of dress, stagecraft, public rites of communion and testimony, confession and mass participation); as well as a commitment to the principles of social justice, political and personal freedom, economic self-determination and independent cultural expression). What Brown represents so deeply and embodies so clearly in his very life is an elegant embrace of his own “blackness.” This is a blackness not of a contrived or fake essentialism but a cultural identity and philosophy forged out of an agonizing and joyous struggle with the vicissitudes of living. The idea of what the writer/poet/playwright/ critic Amiri Baraka calls “the verb force”8 dominates Brown’s aesthetic. The recurring preoccupation with history that permeates Brown’s massive collection of songs and performance (e.g. “There was a Time,” “I’m Black and I’m Proud,” “Money Won’t Change You,” “Think”); the fearless political statement (“I Don’t Want Nobody To Give Me Nothing—Open Up the Door and I’ll Get Myself,” “Soul Power,” “It’s A New Day,” “Get Up, Get Into It and Get Involved,” “New Breed”); the fervent celebrations of sex (“Cold Sweat,” “I Can’t Stand Myself When You Touch Me,” “Give It Up or Turnit a Loose,” “Sex Machine,” “Sexy, Sexy, Sexy”); the brash, bold (so-called) ‘boasting’ songs that celebrate the sheer art of living (“Superbad, “Ain’t It Funky Now,” “Let a Man Come In and Do the Popcorn,” “You Got To Have a Mother For Me,” Papa’s Got a Brand New Bag,” “I Got the Feelin’,” “Mother Popcorn”); and his overtly educational or “message’ songs which provide the major transitional link between current RAP and the Rhythm and Blues tradition that Brown pioneered (“King Heroin,” “Brother Rapp,” “Don’t Be A Drop Out,” “Get On the Good Foot,” “Talkin’ Loud and Sayin’ Nothin,” ‘The Payback,” “There It Is,” “Ain’t That a Groove”); not to mention the hard driving rhythmic dance music that revolutionized what could be done with beats in popular music (“Get It Together,” “Funky Drummer,” ‘The Popcorn,” “Let Yourself Go,” “Licking Stick,” “Cold Sweat,” “There Was A Time,” “Make it Funky,” “I Got Ants in My Pants,” “Mother Popcorn,” “Papa Don’t Take No Mess”). All these monster hits and many, many more (Brown has over 50 platinum records to his credit!) have established Brown as the biggest single influence on the new rappers whose age group (largely 21-30) were only small children or pre-adolescents when Brown was in his glorious prime (1965-1975).

What’s fascinating about Brown’s impact however, is how every aspect of his act from singing to dancing to his tireless community activism off the stage has been lionized, emulated, copied and incorporated into the form and content of contemporary RAP. His influence has been so great that he is the only artist whom all sectors and factions of today’s rappers readily agree on. This particular fact accounts for the legendary status that his music, language (from lyrics to oral sounds), performance sensibility, and fidelity to certain political and moral stances regarding his social and personal identity continues to have among the leading aesthetic and political forces in the RAP world. As a result, Brown provides an excellent point of departure for clarifying our understanding of the history of RAP in the 20th century.


Bibliography

 
The Death of Rhythm and Blues. Nelson George. Pantheon Books, 1988.

The Signifying Monkey: A Theory of Afro-American Literary Criticism. Henry Louis Gates, Jr., Oxford University Press, 1988

Orality and Literacy: The Technologizing of the Word. Walter J. Ong. Methuen, 1962.

Malcolm X Speaks. Malcolm X (Edited by George Brietman). Grove Press, 1965.

The Autobiography of Malcolm X. Malcolm X and Alex Haley. Grove Press, 1965.

The Beer Can By The Highway. John Kouwenhoven. Doubleday, 1961.

“Repetition As A Figure of Black Culture.” Black Literature and Literary Theory. James Snead Edited by Henry Louis Gates, Jr. Methuen, 1984.

Fresh: Hiphop Don’t Stop. Nelson George, Sally Banes, Susan Flinker and Patty Romanowski. Ran­dom House, 1985.

Black Music. Leroi Jones (Amiri Baraka). William Morrow, 1968.

Signifying Rappers: Rap and Race in the Urban Present. Mark Costello and David Foster Wallace. Ecco Press, 1990.

Mikhail Bahktin. Katerina Clark and Michael Holquist. Harvard University Press, 1984.

The Dialogic Imagination. Mikhail Bahktin. Edited by Michael Holquist. University of Texas Press, 1981.



NOTES

1 Gates, Page 45

2 Ibid.

3 Malcolm, Page 56

4 Autobiography of Malcolm, Page 57

5 FRESH, Page 81

6 Kouwenhoven, Page 142

7 Ibid.

8 Ibid.


"When I was a young boy, I used to read Chinese and Japanese poetry, and I loved the form the Japanese created called the haiku. So I created an Afro-American form called the loku, which is just short. We don't have time to count the syllables.”
--Amiri Baraka (1934-2014)

Three Loku Poems by Kofi Natambu:

American Exceptionalism

Only one country in the
history of the world
has ever used an atomic bomb


In the Age of Obama

If it appears that reality
is actually changing
it only means that
appearances are
deceiving


Grand Old Perversions

Welcome to the land of the spree and home of the knave
this eternal domain of the 3H Club
hatred hubris and hypocrisy