And here are the first three minutes of the film:

Are white hip-hop fans stealing black culture?

The film’s central thesis is stated by Paul Mooney: “Eminem is blackface without makeup.” Mooney draws an equivalence between the stealing of black culture by white people with the literal stealing of black people during slavery. However much white people enjoy hip-hop, Mooney views us as unwelcome intruders and appropriators.

I feel the moral force of Mooney’s argument, but it glosses over many complexities. Hip-hop has never belonged exclusively to black people. The practitioners and fans have come from a broad spectrum of races, cultures and classes from the beginning. Also, blackness isn’t synonymous with the traditional hip-hop signifiers: being urban, street, poor, etc. And who says the fans of a musical form have to live the same experiences as the artists? As Aesop Rock says in the movie: “I love Star Wars but I’ve never been to space.”

Still, all of that aside, there are a lot of embarassing white rappers and hip-hop fans. It’s worth asking hard questions of anyone in a socially dominant group who adopts the trappings of a less-dominant group.

So who’s exploiting who?

The story of music in America is one of powerful people exploiting marginalized people. Hip-hop is no exception. But the situation is complex. The film shows a hip-hop tour of Harlem, where the tour guide distributes bling and Kangol caps to the bemused, mostly white and Asian participants. This would seem like a textbook example of the worst and most demeaning kind of exploitation… except that the tour is run by Grandmaster Kaz of the Sugarhill Gang. Does he get a pass because he’s exploiting his own culture? Can a founding father of hip-hop exploit himself?

Vanilla Ice is another complex case. In the film he claims that he was a victim of exploitation, not a perpetrator of it. He says that he revered hip-hop growing up, and that he was duped into a clownish bastardization of the music he loves by the lure of money. At first blush he appears to be an exploiter, not an exploitee — you could argue that he got to cash in because of his race. But then, Will Smith was a corny, market-friendly rapper too. Was he an exploiter, or an exploitee, or both, or neither? I don’t have the answer.

Acting black vs acting cool

One of the film’s most compelling characters is a white girl from small-town Indiana who was deeply involved in wigger culture. She explains her appropriation of hip-hop style: “I didn’t want to be black. I wanted to be cool.” If the cool people you know of are mostly black, or behave in stereotypically “black” ways, it’s natural to want to act “black” too.

For me, hip-hop is so cool because a release from the stifling pressures of bourgeois professionalism. Hip-hop gives uptight, repressed people like me a way to access and validate our more aggressive side, to give vent to anti-authoritarian urges, to use improper language, and to give attention and validation to bodily pleasures. I can say confidently that my inner life would be severely impoverished without hip-hop, and so would my cultural and social lives. But how do I embrace and participate in this culture without becoming the thieving white oppressor, perpetuating ugly stereotypes for my own selfish benefit?

Why are some white rappers fine while others are unbearable?

The film thoroughly documents all the wrong ways of being a white hip-hop musician or fan. The worst example isn’t Vanilla Ice, it’s a duo of dreadlocked white chicks called Empire Isis, appearing at 0:42 in the second video above. Empire Isis rap in a style influenced by dancehall reggae. Or at least, they used to. If you visit their web site now, you’ll see they’ve undergone a dramatic image makeover, perhaps motivated by being portrayed in the film as the most clueless pair of white wanna-be Rastafarians since Ras Trent:

In fairness to Empire Isis, their frontwoman is multiracial, not white. But I still get a strong Ras Trent vibe from them. After the screening I asked a couple of the NYU students sitting next to me why they thought Empire Isis is so wack, whereas everybody loves MC Serch. (When Serch came up in the film’s montage of lame white rappers, the girl behind me exclaimed, “Oh, why you wanna hate?”) One NYU kid’s assessment: Empire Isis is so bad not because they’re appropriating an oppressed culture, but because they’re doing it so ineptly. MC Serch gets a pass because he can actually rap. NYU Kid offered Natalie Portman’s SNL gangsta rap video as a positive white rap role model. Natalie might be playing a self-mocking character, NYU Kid argued, but she brings so much heat and passion to the gangsta role that she deserves to inhabit it.

Al Jolson and Eminem

The film is most provocative in its examination of Al Jolson and blackface. After mostly supporting Paul Mooney’s assertion that wiggers are no different from the minstrels of yore, the movie then gives Jolson a surprisingly sympathetic reading. This is a bold move, because the most embarrassing people depicted in the film aside from Empire Isis are the members of the still-active Al Jolson society. They don’t wear blackface so far as I know, but the film does show a dude performing “Mammy” to an audience on Long Island without a trace of irony. It’s a total facepalm moment. And yet, a historian in the film gives Al Jolson credit for making a good-faith effort to show love and respect to black culture. Jolson said that he found his most authentic self singing in blackface. I’m appalled at the ignorance of that idea, but I have to ask myself how different it is from the way I feel about rapping that Ice Cube song. Growing up in the time and place I did has made me more culturally and politically sophisticated than Al Jolson, so I have better manners and am more careful to show my feelings respectfully. But am I that different?

America is the land of mutts. We can’t be expected to keep our musical interests within our class and racial identities. If I’m going to defend my own motivation for wanting to participate in hip-hop music and culture as coming from a place of love, then I need to at least give Al Jolson the benefit of the doubt. I’m not trying to apologize for blackface, which I continue to find disgusting. If minstrelry is a form of admiration, it’s an ignorant, warped form. And white, upper-class hip-hop fans like me have the privilege of being ignorant without having to suffer any negative consequences, except being portrayed negatively in documentaries. The question isn’t, should white kids like hip-hop? The real question is, what’s the most appropriate way to reach across power differentials when exploring other cultures’ music?

Are wiggers intruding into a private space?

Harry Allen gives a powerful argument why hip-hop is more than just a style of music in his essay “The Unbearable Whiteness Of Emceeing: What The Eminence Of Eminem Says About Race” (pdf link), first published in The Source, February 2003. It mostly concerns 8 Mile, the loosely biographical story of Eminem overcoming his whiteness to win rap battles. As his epigram, Allen quotes James Baldwin:

“Negro speech is vivid largely because it is private. It is a kind of emotional shorthand — or sleight-of-hand — by means of which Negroes express, not only their relationship to each other, but their judgment of the white world. And, as the white world takes over this vocabulary — without the faintest notion of what really means — the vocabulary is forced to change. The same thing is true of Negro music, which has had to become more compelling in order to continue to express any of the private or collective experience.”
–from “Sermons and Blue,” The New York Times Review of Books, March 29, 1959

Allen’s essay is worth quoting at length:

Compared to Black artists, Eminem, like Vanilla Ice, Beastie Boys, 3rd Bass and a number of white rappers before him, got more by doing less; an almost sure way to mark someone as white under the system of race. (Asked by novelist Zadie Smith in Vibe how he’d grown as an artist while making The Eminem Show, he replied, “I learned how to ride a beat better…. On the last album, I hadn’t completely mastered it yet, to sink into the beat…I’d listen, and I’d be like, ‘why am I so far behind that beat? The first album was terrible — like, I was playing catch-up with the beat constantly” Oh, my.) As well this charge — that race has greased white people’s way—that they haven’t really earned what they possess — is, in this writer’s experience, the accusation that white people typically find most infuriating.

Watching 8 Mile at the multiplex, I was struck by a number of facts: the unusual whiteness of the New York City theatre audience for what is, essentially, a rap movie; that at least one filmgoing couple was, generously, well past retirement age; the flat, cardboard quality of the film’s characters; that, with exemption of Eminem, nobody has any parents, and everyone seems inexplicably focused on “Rabbit,” as Eminem’s character, Jimmy Smith Jr. is nicknamed. Everyone seems usually concerned with what he’s going to do or not do, what he thinks or feels. Characters orbit him in a way that, especially if you’re Black, feels completely false. Eminem has been widely compared to Elvis Presley, due to both men’s so-called “white-trash” roots, controversy-counting careers, and enormous success mining Black music and importing it to white audiences. This contrast has been drawn by persons as disparate as Sir Paul McCartney, Leiber and Stoller (who wrote Elvis’s hit “jailhouse Rock”) Public Enemy’s Chuck D—and by Eminem himself. In the video for “Without Me” Eminem appears briefly as Presley in this bloated, near-death form, self-mockingly rapping, “I am the worst thing since Elvis Presley/To do Black music so selfishly/ And use it to get myself wealthy…”

But, in truth, the Tarzan narrative—that of a white infant, abandoned by its mother and father and raised by apes, who rises to dominate the non-white people and environment around him—gets closer to the heart of Eminem as a phenomenon. (“The baiting of Blacks was Tarzan’s chief divertissement,” wrote his creator, Edgar Rice Burroughs, neatly summarizing 8 Mile’s climax.) As well, the Tarzan myth also neatly sockets into one of white supremacy’s most enduring structures; the Black facilitation of white development (BFWD); that is, Black people, often at great cost to themselves, working to, again, improve white people.

I think my job as a white hip-hop fan is to listen closely to Harry Allen and Paul Mooney, to take their arguments seriously, and to not react defensively. The right attitude for me is to remember that I’m a guest in this culture, that I should behave as I would in someone else’s home. I should probably leave the Ice Cube songs to Ice Cube. I can let my own music be informed and influenced by my hip-hop heroes without imitating them. I can learn from people different from me and then go back to work at trying to be myself.

Now that mashups are so common, this track doesn’t sound particularly remarkable. But in seventh grade it was startling to hear a house music track full of random samples. “Pump Up The Volume” was part of the same UK dance music movement that spawned the KLF’s “Doctorin’ The Tardis” and “Rush” by Big Audio Dynamite. I wasn’t enough of a hip-hop head in 1987 to recognize where the phrase in the title comes from, but now I do, it’s from “I Know You Got Soul” by Eric B and Rakim. Listen at 0:43:

It makes sense that I first encountered Rakim Allah in the context of a sample, because he and Eric B pretty much wrote the book on sample-based music. “I Know You Got Soul” is named for the Bobby Byrd song, written and produced by James Brown, that you hear looped throughout the track. Sampling James Brown has become a basic part of the musical toolkit, but it wasn’t such an obvious choice back in 1987. Stetsasonic said it best in their song “Talkin’ All That Jazz:”

Tell the truth, James Brown was old
’til Eric and Ra came out with “I Got Soul.”

Now, thanks to eighties hip-hop, James Brown will be cool forever. Sample-based music is supposed to be “fake,” but paradoxically, sampling made funk authentic again after disco had turned it corny. Michael Krimper observes in his blog post Future Funk: Searching For The Lost Groove that by removing music from its original social context, sampling frees it to be heard and experienced in new and unexpected ways.

The aesthetics of the hip-hop beat — one of recycled recorded sounds and reinvented roles for samples clips repeated on loop — spawned a whole new social practice of archiving. A new culture of crate diggers, both collectors and enthusiasts, grew obsessed with finding and archiving dusty, lost vinyl from a previous generation… It’s almost as if these producers began, nearly 20 years later, where the previous musicians had left off. Those funk sounds, once dulled down by over-saturated commercial mediation, became fresh again and pregnant with a wave of creative potential. The early hip-hop generation didn’t grow up during the golden age of the funk era, but they listened and absorbed at home as children. They grew familiar with the sounds without enduring the same forces of marketing as their parents. Maybe that opened up enough free space for them to imagine the music differently.

Eric and Ra have a futuristic electronic sound based almost entirely on samples and turntable scratching, but its futurism is balanced by the rich network of associations they build in with their choice of sampled records. Here’s a map of all the samples on the album Paid In Full – click to see it bigger:

Fittingly, Eric B and Rakim have themselves been a rich source of samples for other artists, starting with Coldcut’s epic remix of “Paid In Full.” Eric and Ra themselves have sampled the songs on Paid In Full many times as well. The phrase “follow the leader” at 1:03 in “I Know You Got Soul” is the basis for, you guessed it, “Follow The Leader.”

Eric and Ra sample “Eric B Is President” in both “Eric B Never Scared” and “Move The Crowd.” This kind of extreme self-reference has been an inspiration for subsequent self-samplers, like Nas on “Nas Is Like” and Fugees on “The Score.” And by the way, “The Score” includes a sample of Eric and Ra’s “My Melody,” which heavily features a sample of itself. How’s that for recursion?

Eric and Ra also inspired the recording of mine that I’m most proud of. “Eric B Never Scared” samples “Those Shoes” by the Eagles. When it came time for my band Revival Revival to work up our arrangement of “Those Shoes” it seemed logical to work in a sample of “Eric B Never Scared.” This is easily the nastiest groove I’ve ever put together.

Revival Revival – Those Shoes Never Scared by ethanhein
I had a teenage guitar student who loves hip-hop, and he asked me for some recommendations. He was underwhelmed when I played him “Follow The Leader” — he thought it sounded old-fashioned and unsophisticated. I was shocked; what could be fresher than Eric B and Rakim? But I’m from a different generation. High school kids now were born into a world where hip-hop is a given. They take it for granted that artists like OutKast and Common and Lauryn Hill will pack their flows with dense internal rhymes and tumbling streams of imagery. Rakim doesn’t sound so groundbreaking now that every halfway decent emcee has absorbed his techniques. It’s like the way the radical innovations of Jimi Hendrix have been turned into standard rock cliches. It takes some historical context to imagine how stunning he must have been back in the sixties.

Rakim came by his connection to the musical past more personally than most, since he’s the nephew of the great R&B singer Ruth Brown. In an interview with Planet Ill, he talks about how his musical upbringing impacted his flow:

I think playing in the bands and learning how to read music; learning the theory of music breaks it down a little more and you get to understand it better. It helped me a lot with my rhythms and my syncopations… I played the sax in school. I play alto all the way up to baritone sax. Coming up in the house my older brother played piano, my middle brother older than me played saxophone, the drums.  I tried to get my hands on whatever I could.

You can clearly hear the bebop in Rakim’s deadpan delivery and his long chains of eighth notes, starting and ending on unexpected beats. His flat affect holds a lot more swagger than if he was yelling and screaming. It lets you focus on the complex musicality of the words. For the first couple of albums, he uses every single song to rap about how awesome he is at rapping, which he proves by being awesome at rapping, even when he’s just rapping about how awesome he is at rapping.

I’m a member of the first hip-hop-listening generation and I still hear Eric and Ra as hot. All that minimalism and repetition and empty space — I know plenty of musicians who are still catching up with it. The eighties hip-hop sound feels urgent to me, it’s so confident in itself. It becomes timeless by being so unapologetically of its time.

Some of the musicians I work with are very anxious about not being too fresh. There’s this need to imitate the masters of the past, to not stray too far from the territory marked out by the Beatles or Led Zeppelin or John Coltrane or whoever their idols may be. This results in weak music. How can you tell the truth about yourself when you’re too timid to belong to your own time and place? I want to grab any musician now who’s obsessed with sounding like Zeppelin, and ask: would you care about them if they were anxiously imitating the music of thirty or forty years before them? There were plenty of bands in 1975 who only played big band jazz, does anyone care about them now? Led Zeppelin took big risks in 1975. Now that their sound has become acceptable, there’s no risk in sounding like them, and no reward either. It’s 2010, better to play and write and produce like it’s 2010.

That doesn’t mean you have to forget or ignore the past. Far from it. Best to follow Eric and Ra’s example and study the past, incorporate it and transform it. The Biz Markie sampling lawsuit may have thrown a wet blanket onto sample-dense music as a commercial enterprise, but the artistic genie is out of the bottle. I, for one, plan to keep doing as much sampling as I can get away with.

Meanwhile, Eric and Ra continue to make their presence felt. The list of hip-hop and techno artists who sample or quote them is too long to go into, and it runs right up to the present. They’ve even crossed over into video game territory — DJ Hero lets you mash them up with MIA, Tears For Fears and David Axelrod.

Hear my mashup of “I Know You Got Soul” with “Pump Up The Volume” and “Follow The Leader.”

I Know You Got Soul Megamix by ethanhein

From left to right, you’re seeing an Mbox, the audio interface that goes with Pro Tools. We plug the vocal mic into it so that the computer can perform its magic, like Auto-tune and compression. Next is a little mixer sitting on top of a headphone amp. Then there’s Babsy’s laptop running one of our Pro Tools files, showing some of the backing vocals she’ll be singing over. On the right is a Line 6 Pod, a guitar effects unit and amp modeler. It’s a lot easier to carry to gigs than a real amp. Using a fake amp modeler isn’t very rock and roll but it fits perfectly with the spirit of electronica. For the show we’re going to use two computers, Barbara’s to run Pro Tools, and mine for Reason synths and playback of ordinary audio files.

Using canned tracks causes me some residual philosophical angst. It lacks the risk-taking that jazz-trained cats like me associate with a good live performance. But sonically, accompanying ourselves with stuff we prerecorded and sequenced is a no-brainer. We want the tracks to sound a certain way. Doing our synth and sample-based sounds completely live would be either difficult or impossible. So our show is taking on the aspect of a highly skilled karaoke experience. This runs directly against the spirit of rock, jazz, country and most of the other music I’m trained in. But it fits in well with the music I’ve become most interested in lately, hip-hop, contemporary R&B and electronica. All of these styles use recordings in live performance heavily.

I’ve had a few different bands with Barbara at this point. We started out doing live techno remixes of pop and rock songs, mostly using preprogrammed beats. Then we entered our free improv period, combining a groovebox and live instrumentation to do a more electronic version of seventies Miles Davis. Now we’re back to pop, using very tightly structured songs with meticulous arrangements. We still use loose improvisation as a way to write during the recording process, but the finished product gets heavily edited, and most of the improv winds up on the metaphorical cutting room floor. I love improvising without a net in front of an audience, but the supply and demand equation for that kind of music isn’t too favorable. That’s as it should be. Unstructured jamming is more fun for the performers than the listeners, and our focus now is on making sure the audience has a good time. If you’re in NYC this Saturday night, come on down! We promise it’ll be fun on wheels.

At various points in my quest, I thought I had identified some truly authentic musical forms and styles. Here they are, more or less in order of my embracing them.

Sixties Motown

When I was growing up, my mom and stepfather had the Big Chill soundtrack in heavy rotation. You could equate authenticity with soul, and there’s plenty of soul here.

In the eighties, my parents’ friends liked to praise the classic Marvin Gaye and Aretha Franklin recordings on this soundtrack as “pure,” by contrast to the music of the then-present: hip-hop, synth-heavy pop, Michael Jackson. I dutifully accepted this formulation, even though my ears told me to like the eighties stuff as much as the sixties stuff. I can’t argue with the musical qualities of the Big Chill tracks. The singing is full of emotional truth-telling. That said, the arrangements sound cynical and commercial to my ears now. All those strings weren’t exactly sticking it sonically to the man. The slickness of Motown drove me to eventually seek out…

Delta blues

Raw, intense, minimalist, tied to a specific time and place: this is as good a definition of musical authenticity as you could ask for. The fact that it’s being made by oppressed people is even better. I embody the cliched story of the white hipster going back through the Stones and Zeppelin and hearing all the music they were inspired by/stole from.

The blues is a powerful and truth-telling musical form. But my desire to participate in it quickly became a problem. Blues might have been authentic for Howlin’ Wolf, but for me, it’s an awkward fit. It’s not for lack of trying; I play the best white blues harmonica of anyone I know. The phrasing and microtones and general attitude have shaped my approach to every other style of music I’ve attempted. But if I was going to tell my own truth in music, I needed to find something socially a little closer to home. Jerry Garcia helpfully steered me towards…

Bluegrass

As the fans like to say, bluegrass is sung from the heart through the nose. It has all the earmarks of regional authenticity, including an apparent lack of concern with finding a wide audience.

As with blues, I ran up against some immediate cultural tourism issues when I started exploring this music. It’s easy for a New Yorker like me to condescend unintentionally, treating bluegrass as “pure” because its practitioners are supposedly unsophisticated hicks, and therefore “unspoiled.” The true story is more complicated. The bluegrass guys might be rural, but they most assuredly are not dumb. Bill Monroe conceived bluegrass partially on a commercial basis, choosing repertoire and instruments that appealed to the audiences of his time and place. Also, bluegrass requires a lot of technical skill, especially for the lead instruments like banjo and fiddle. It’s not a good genre for the casual dabbler. Besides, by the time I dug into this music I was also starting to get interested in…

Monk and Coltrane

One way to define authenticity is through exclusivity. Bluegrass excludes casual dabblers with its technical demands. But bluegrass isn’t remotely as demanding as bebop. This is part of the reason why bebop is as untainted by commercial success as any snobby hipster could wish. Hard jazz is consistently the worst-selling genre in America, year in and year out.

Monk and Coltrane don’t fit into the bebop box exactly, even though they helped define its sound. They’re good avatars of purity because of the extreme individualism of their respective sounds. Any three-second sample of either of them is instantly recognizable. Monk isn’t as impenetrable as his reputation would suggest — several of his tunes have melodies a normal person could whistle. Coltrane wrote some nicely approachable tunes too, but he gets extra authenticity points for spending his last few years playing harshly avant-garde experimental music.

I’d recommend that any musician tackle bebop if they want a rigorous education in American music generally. It’s all in there: the blues, the showtunes, the highbrow and the lowbrow, all the chords and scales and rhythms and textures our culture has to offer, at least up until the advent of electronic music. But much as I love it, bebop never really felt like home to me. I’ll continue to study Monk and Trane and their cohorts, and will continue to enjoy and be inspired by them, but if I want to express my experience in the present reality, they don’t have all the answers I need.

Klezmer

Okay, so if urban black or rural white music is an awkward fit for a New York Jew, how about the music of the tribe? Klezmer is culturally close to home for me. It straddles the shtetl and the big city, the old country and the new one, ancient folk forms and American pop.

Klezmer sometimes gets called “Jewish jazz” but a better comparison is to country. There’s the oompah-derived boom-chick beat, the harmonic minimalism, the melodic improvisation, and the emphasis on rawness and feeling over technical complexity. The scales are different — you don’t get a lot of Ahava Raba scale in country. But the comparison is close otherwise. Discovering this music was a key puzzle piece for me; I use those Arabic scales any chance I get. Klezmer’s mutt-like fusion of disparate styles is a truer statement of myself than anything that could be described as pure. Unfortunately, klezmer isn’t a great way to connect with other people aside from other NYC hipsters with Jewish ancestry, so it was never going to be my ultimate destination. But I’m glad to have gotten acquainted.

The impenetrable avant-garde

You could define authenticity as an uncompromising commitment to inner truth, the desire to please others be damned. There’s something noble and admirable in this commitment. The problem is that the furthest reaches of inner space don’t usually produce music that other people can connect to. I never enjoyed extremely experimental music, but the academic world and critical establishment hold it in high regard. As an educated highbrow type, I felt like I had to dutifully subject myself to a lot of avant-garde experiments in an effort to purge myself of my weak-minded desire for music to be fun. I guess I learned a few things about the limits of human tolerance, but mostly I learned that I really do just want to have fun. Here’s a hilarious quote from “Can Machine-Made Music Sing Without a Composer?” in New York Magazine:

[O]n February 5, the Fireworks Ensemble will perform a live version of Lou Reed’s notorious 1975 album Metal Machine Music, at Miller Theatre. Listening to Reed’s original double LP is a test of endurance. In his garment-district loft, he leaned various electric guitars against their amps so that they howled at each other in crescendoing feedback loops, and welded the tracks into deafening industrial polyphony. The result was one of the most loathed records ever to hit the market. Nevertheless, the intrepid composer Ulrich Krieger decided to arrange it for traditional instruments, an undertaking that smacks of flagellant zeal.

I like the word “flagellant.” We just can’t shake our puritan roots, can we? There’s a lingering notion that painful music has the deepest purity. I’m grateful to have rid myself of this silly idea. Deliberately annoying music seems to me now to just be another form of class competition, its flamboyant uselessness a bigger statement of materialist affectation than any crassly commercial pop.

Fake is the new real

So where has the authenticity quest ultimately led me? As a kid I loved Michael Jackson and Run-DMC to pieces, but as I got a “music education,” I felt morally obligated to reject their music for their sinful use of drum machines, synthesizers and borrowing other people’s ideas. Most especially, I felt I had to reject them for their emphasis on pleasing people above all other musical concerns. Now pleasing people seems to me to be the only good reason to make music. If “fake” and accessible sounds like synths and drum machines put bodies on the dance floor, then fake is better than real.

I’ve had an instinctive attraction to electronic music dating back to loving science fiction sound effects and scores as a kid. But my peers and educators pressured me to be suspicious and hostile towards high-tech, pop-friendly musicians like Herbie Hancock. Herbie’s acoustic piano work is acceptable to the guardians of the jazz canon, but controversy continues to roil over his embrace of the synthesizer, sequencer and the sounds on the radio.

I’m glad to have withdrawn from the battle over purity. Not everything you hear in clubs or parties is terrific, but rejecting it wholesale was getting me nowhere. Giving myself permission to enjoy pop-jazz fusion, Herbie’s seventies and eighties future sounds, hip-hop and dance music has opened up huge new continents of sonic enjoyment to me. Authenticity is about truth-telling. For a high-tech city dweller, loop-based electronic sounds are more truthful to my experience than banjos and mandolins. I’ve whole-heartedly embraced the whole bag of technological tricks: Auto-Tune, lip-synching, whatever you’ve got.

Musical authenticity is in the emotional content, not the tools used to make it. Many musicians of my acquaintance fetishize vintage gear. There’s the hope that if you play the same harmonica as Little Walter Jacobs through the same mic and the same amp, maybe some of that Little Walter Jacobs magic will rub off on you. No doubt, quality gear sounds good in the right hands. But the hands are more important than the gear. Good tools can make it easier to realize an idea, and can even spark ideas. But a lame, unpracticed or anxious harmonica player will sound lame, unpracticed or anxious no matter what. And there’s nothing inherently soulful or un-soulful about any instrument. Drum machines only sound inauthentic when they emulate human drummers. Drum machines are perfectly authentic when used for their uniquely posthuman quality. It all depends on the musician. Like Herbie Hancock says, the machine doesn’t program itself.

As of this moment, my favorite song is “Empire State Of Mind” by Jay-Z and Alicia Keys.

Is it authentic? Not really. It panders to me on many levels, as a hip-hop head, an R&B fan and a patriotic New Yorker. But Jay and Alicia pander so well, the beat is so tight, the chord progression and melody are so energizing, who cares?

The concern over purity is really about exclusivity. A mutt like me is is no position to be excluding anyone. But then, no one really is in a position to be excluding anyone. The shocking truth of biological evolution is that if you go back far enough, we’re all cousins with each other, and if you go back further, we’re cousins with bats, bananas, and bacteria. I believe strongly that the rules of evolution apply to music too. Our music all descends from the same monkey calls, so who’s in a position to be disputing the musical methods of anyone else? You don’t have to like everything, but disliking something is no reason to call its basic validity into question.

Ms Heap is accompanying herself with artificial harmonies created by a Digitech Vocalist Workstation. The device reads her pitch in the manner of Auto-tune. She tells it what notes to shift her voice to using the MIDI keyboard. She also uses some digital delay for the echo effect, and towards the end, she samples herself singing the chorus so she can sing the last verse over the playback.

The result is one of the most futuristic sounds I’ve ever heard, and yet it’s also warm and intimate, not icily posthuman like you’d expect from such a high-tech performance. Because the harmony responds on the fly to her singing and keybs playing, she’s free to improvise, phrase and embellish in the moment. Real live choral harmony is cool and everything, but if you want multiple complex parts, you need to write everything out ahead of time, and conduct the singers exactly. It doesn’t leave much room for spontaneity, and spontaneity is key to truth-telling in music. When I say that “fake” technology can result in more real music, this is exactly what I mean. Here’s how Imogen Heap describes the writing of this song in an interview with Electronic Musician:

My favorite computer blew up on me, but I didn’t want to leave the studio without having done anything that day. I saw the [DigiTech Vocalist Workstation] on a shelf and just plugged it into my little 4-track MiniDisc with my mic and my keyboard and pressed Record. The first thing that I sang was those first few lines, “Where are we? What the hell is going on?” I set the vocalist to a four-note polyphony, so even if I play ten notes on the keyboard, it will only choose four of them. It’s quite nicely surprising when it comes back with a strange combination. When it gets really high in the second chorus, that’s a result of it choosing higher rather than low notes, so I ended up going even higher to compensate, above the chord. I recorded it in, like, four-and-a-half minutes, and it ended up on the album in exactly the structure of how it came out of me then. I love it because it doesn’t feel like my song. It just came out of nowhere, and I’m not questioning that one at all.

Brian Eno says that for synths to have the soul of traditional instruments, they need to be a little bit unpredictable. All the glossy perfection the computer makes possible can get to be oppressive. You get the best results when you don’t have total control, when there’s room for the happy accident. By confusing the harmony algorithms, you can get unexpected notes that sound way more hip than anything you could have worked out on paper ahead of time. It’s why I’m so addicted to Auto-tune. If you set it right, it reacts in surprising ways, live as it’s happening, opening up new avenues of expression.

Some people think that artificial harmonizers and Auto-tune are dishonest, that they’re cheating, that they’re part of a larger trend towards fakery that’s destroying western civilization as we know it. We have an abiding anxiety about the authenticity of our music. The Online Etymology Dictionary says that the word “authentic” descends from ancient Greek authentikos, meaning “original, genuine, principal.” This word in turn descends from authentes, “one acting on one’s own authority,” a composite of autos, “self,” and hentes, “doer, being.” The related word “genuine” descends from the Latin genuinus meaning “native, natural,” from the root of gignere, “to beget.” The thinking goes that the word originally referred to paternity.

I think it’s reasonable to be concerned with the parentage of our music, but it’s wrong to be repulsed by the bastardized and the mongrel. All the really exciting music is hybridized. Hip-hop combines the phrasing and improvisation of jazz with European electronic beats. Jazz combines African-American traditions with European harmonies and song structures. Let’s have some mongrel pride! The president of the United States is a self-described mutt. So am I. Purity is lame.

By the way, gorgeously recorded a capellas are irresistable to samplers, so it’s no big surprise that someone would take an interest in using Imogen Heap samples. The best example I could find is Jason Derulo’s song “Whatcha Say.” It won’t change your life or anything, but I give him props for venturing it. I feel less of an urge to sample Imogen Heap and more of an urge to get my hands on a Vocalist Workstation and try out some harmonies of my own.