Tuesday, July 31, 2007

Filth and romance; wackness and sappiness

(Haga click aquí para la versión en español.)

I wish there was a word like "porquería" in English. It's the term I used when I first wrote this column/blog post in Spanish. If there was such a word, I would have a handy term that could mean at once filth, trash, crude, low-quality and wack. But there isn't.

In honor of David's heartfelt description of Calle 13 as profoundly "wack," I'm tempted to settle for wack as a synonym for "porquería." It was actually David's visceral dislike of Calle 13 (in general) and the song "Mala suerte con el 13" (in particular) that inspired me to explore the whys of my equally visceral appreciation of the same song. (For my initial post and David comments, click here.)

But tempted as I am to use the word "wack," I'll stick to the original term in Spanish.

"Porquería" is usually a word we use to describe something we don't like. It's, of course, a totally subjective word. What is filthy, low-quality or wack for some, is not so for others.

For example, listening to "Mala suerte con el 13" triggered in me an intense music-inspired joy. For me, that collaboration between Calle 13 and La Mala provides a much-needed relief from the usual romantic/erotic formulas in urban music, particularly in Latino urban music. But for others, the song produces absolutely no joy and is, in a nutshell, a "porquería."

"Calle 13 is wack as hell," says David, a hip-hop and reggaeton connoisseur whose value judgments I treasure. "I never wanna hear another rap song about scat again in my life. That was too much."

The same song was described in the blog La Onda Tropical as a lost opportunity: its "misplaced profanity gives a rancid taste to what could have been an intimate hiphop song with a great guest rapera."

The song is stuffed with profanity. No doubt. But the profanity, in my opinion, takes nothing away from the intimacy and sensibility of the song. I'm sincerely surprised that the writer of La Onda Tropical thinks it does.

La Mala said in an interview with Ernesto Lechner published in the Chicago Tribune: "I loved turning this grotesque song into a parody of the typical flirty duet between a man and a woman."



In a commercial musical scene overrun by romantic clichés, maybe the grotesque inspires La Mala more than sappiness. It certainly does for me. In a music scene where painful gender power dynamics are usually presented in romantic wrapping paper with a pretty bow, it's refreshing to hear that song where the male is not waxing eloquent on why he's irresistible and the female caressing his ego with her perpetual "sí, papi."

"Porquería" are the usual power games between men and women, be it in music or outside of it. "Porquería" is that cheap, hypocritical romantic-ness... the one from the songs and the one we live day-to-day. Calle 13's crudeness is nothing compared to that huge and tragic "porquería." At least for me. La Mala might agree.

Porquerías y cursilerías

Haga click aquí para acceder a mi columna en El Diario / La Prensa, publicada el pasado miércoles 25 de julio (Día de Santiago Apóstol, de la invasión de Estados Unidos a Puerto Rico en 1898, de la instauración del Estado Libre Asociado en 1952 y de los asesinatos del Cerro Maravilla en 1978). La columna se titula "Porquerías y cursilerías."

Wednesday, July 18, 2007

So we can disrespect each other

(For the version in Spanish in today's El Diario / La Prensa, click here.)


So we can disrespect each other

So many things captivated me about last Friday’s concert at Manhattan’s Nokia Theater featuring Calle 13 and Spanish hip-hop artist La Mala Rodríguez.

The music was great and the audience was hyped. Of the many details I could elaborate on, I feel compelled to write just about a tiny part of the show: the only song that Calle 13 and La Mala interpreted together titled “Mala suerte con el 13” (Bad Luck with 13).


It’s the most (simultaneously) tender, romantic and dirty song I ever heard. It actually put into lyrics a vague feeling I had been having during the whole show: that the contradictions and opposing forces onstage were somehow conveying a delicious sense of balance.

La Mala herself is the embodiment of several seemingly opposing forces: skilled rhyme-sayer with a gorgeous singing voice who comes across as hard, sometimes even violent, and at the same time intensely loving. Thin, with usually delicate gestures, dressed in angel-white, she is also (in her own words) “una patá por la boca” (a kick to the mouth). The same woman who asked all of us in the audience to hug the people around us and refused to keep singing until most of us shyly complied.

Calle 13 is also the synthesis of multiple and disparate forces: Residente is grimy, highly politicized, sometimes sweet, hardly ever serious. His counterpart onstage is his adolescent sister PG13: half nymph, half elf, always strong; sometimes fluttering her arms like wings, sometimes joining her brother in stressing the crudest words in his rhymes.


But back to the song at hand, where La Mala and Residente exchange verses that manage to be tender, philosophical and filthy all at once.

The hook says it (almost) all: “Vamos a faltarnos el respeto, usando el alfabeto completo” (Lets disrespect each other, using the whole alphabet.”

Below, a few gems from the song:

La Mala:

Quiero un hombre sin complejo [I want a man without an inferiority complex]
Que tenga buenos reflejos [With good reflexes]
Pa' ver como se hace viejo [To see how he gets old]
Miro el horóscopo pa' ver qué me depara [I check the horoscope, to see what awaits me]
Cuando me pongo perra, tú, nada me para [When I get like a bitch in heat, nothing can stop me]
Llévame pa' la cueva[...] [Take me to the cave]
De los pelos arrastrá [Drag me by the hair]
No me dejes ni hablar [Don’t even let me speak]
Si tengo la oportunidad [If I get the chance]
De agarrarte como quiero la presión [To check your blood pressure]
(¿La presión?) [(¿Blood presure?)]
Se te va a disparar [...] [It’s going to shoot up]
Me sabe mejor lo que no me das [What you don’t give me tastes better]
Que lo que me das, ay papá [Than what you do give me, ay papá]
¿Qué es lo que tú tienes pa’ mi? [What do you have for me?]
Tengo que gritar, yo estoy en libertad [I have to scream, I’m free to do so]
Vamos a ponernos a llorar[...] [Lets start to cry]


Residente:

Oye, flaca [Listen, slim]
Este sudaca quiere tener sexo con caca [This southener wants to have sex with shit]
Kinki, peludo como Chubaca [Kinky, hairy like Chewbacca]
Quiere tener sexo puerco, sucio, como de inodoro [He wants to have sex, dirty like a toilet]
Oríname en el pecho [Piss on my chest]
Te lo juro que yo te enamoro, mi tesoro [I swear I’ll make you fall in love, my treasure]
(Escúpeme en la boca) [(Spit in my mouth)]
Mientras me agarras las tetillas [While you grab my nipples]
Con solo verte las rodillas yo me lubrico [I get lubricated just looking at your knees]
(Ay, que la tienes muy pequeño chico) [(Yours is too small, man)]
Pero eso lo sabes tú na' más y ahora todo Puerto Rico[...] [But only you know that, and now, all of Puerto Rico]
Yo te quiero decir cosas bonitas mamita [I want to tell you pretty things, mamita]
Pero no me sale [But they don’t come out]
Es que yo fui criao por los animales [It’s just that I was raised by animals]
Sin modales [With no manners]
(Mamando teta de orangutanes) [(Sucking orangutans’ tits)]


In an interview with Ernesto Lechner for The Chicago Tribune, La Mala said: “Things can get really boring if you lose your sense of humor. I loved turning this grotesque song into a parody of the typical flirty duet between a man and a woman.” Also in an interview with Lechner, Residente described his initial idea for the song as “a duet between a guy who's weak and inadequate, and a woman who's a sexual psychopath and has all the power in the world.”

Frances Negrón-Muntaner, author of a forthcoming essay on Calle 13 titled “Poesía de porquería” (Poetry of Filth) describes the song as “a mockery of macho stereotypes” that proposes “the body as nourishment, a source of pleasure and knowledge.” I agree. And I’m impressed with the way humor, romance, raw desire and scatology are all present in this song at the same time, balancing each other out in a splendid juggler’s “malamarismo” (La Mala’s latest album is titled Malamarismo).

These judgements are all, of course, highly subjective. One blogger objects to the “misplaced profanity” that “gives a rancid taste to what could have been an intimate hiphop song with a great guest rapera (La Mala Rodriguez)”.

I, on the other hand, welcome the song for pushing (from the realm of rough play) the limits of decorum and social criticism, an opinion shared by Lechner and also by Amazon.com reviewer Joey Guerra.

So if its going to be like La Mala and Residente are proposing, I say we can definitely “disrespect each other,” since, in reality, we’d be doing exactly the opposite.

Para faltarnos el respeto

(Haga click aquí para la versión que aparece en mi columna de hoy 18 de julio de 2007 en El Diario / La Prensa.)


Para faltarnos el respeto

Fueron muchas las cosas que me cautivaron del concierto de Calle 13 y la rapera española La Mala Rodríguez el pasado viernes en el Nokia Theater de Manhattan.


La música estaba buenísima; la audiencia encandilada. De tantos detalles que pudiera mencionar, sólo me detendré en la única pieza que Calle 13 y La Mala interpretaron juntos titulada “Mala suerte con el 13.”

Es la canción más tierna, romántica y sucia que he escuchado en mi vida. De hecho, concretizó en palabras una noción vaga que me había acompañado durante la presentación: de las contradicciones y los extremos presentes en el escenario emanaba un delicioso balance.

En La Mala misma se balanceaban varias fuerzas: rapera y cantante que se proyecta títera, violenta y a la vez amorosa. Delgada, de ademanes usualmente delicados, vestida de blanco-angelito, es también (en sus propias palabras) “una patá por la boca.” La misma que en un aparte de sus canciones nos pidió que abrazáramos a las personas a nuestro alrededor.

En Calle 13 igual habían múltiples fuerzas opuestas que se balanceaban unas a otras: Residente es soez, sumamente politizado, a veces dulce, casi nunca serio. Su contraparte en el escenario es su hermana adolescente, PG13: media ninfa, media duende, siempre bien fuerte; a veces agitando las alas, a veces rematando con groserías lo que su hermano mayor declara.


Pero volvamos a la canción que nos compete, donde La Mala y Residente intercambian versos que son tiernos, filosóficos, y a la vez puercos. El estribillo lo dice todo: “Vamos a faltarnos el respeto, usando el alfabeto completo.”

Y aquí un poquito de los versos:


La Mala:

Quiero un hombre sin complejo
Que tenga buenos reflejos
Pa' ver como se hace viejo
Miro el horóscopo pa' ver qué me depara
Cuando me pongo perra, tú, nada me para
[...] Llévame pa' la cueva
De los pelos arrastrá
No me dejes ni hablar
Si tengo la oportunidad
De agarrarte como quiero la presión
(¿La presión?)
Se te va a disparar [...]
Me sabe mejor lo que no me das
Que lo que me das, ay papá
¿Qué es lo que tú tienes pa’ mi?
Tengo que gritar, yo estoy en libertad
Vamos a ponernos a llorar[...]


Residente:

Oye,flaca
Este sudaca quiere tener sexo con caca
Kinki, peludo como Chubaca.
Quiere tener sexo puerco, sucio, como de inodoro
Oríname en el pecho
Te lo juro que yo te enamoro, mi tesoro
(Escúpeme en la boca)
Mientras me agarras las tetillas
Con solo verte las rodillas yo me lubrico
(Ay, que la tienes muy pequeño chico)
Pero eso lo sabes tú na' más y ahora todo Puerto Rico
[...] Yo te quiero decir cosas bonitas mamita
Pero no me sale
Es que yo fui criao por los animales
Sin modales
(Mamando teta de orangutanes)



Frances Negrón-Muntaner, autora de un ensayo sobre Calle 13 titulado “Poesía de porquería” describe la canción como “una burla de estereotipos machistas” que propone al “cuerpo como nutriente, fuente de placer y conocimiento.” Concuerdo.

Me impresiona que el humor, la burla, el romance y el deseo crudo estén todos ahí presentes, balancéandose en espléndido “malamarismo.”

Así sí podemos “faltarnos el respeto” ya que, en realidad, estaríamos haciendo justo lo opuesto.

Wednesday, July 11, 2007

Rebel Díaz (tonight w La Mala and Joell Ortiz!)



(Click here to access this same blog in its incarnation as my El Diario / La Prensa column for today, Wednesday July 11, 2007)


Rebel Díaz



De los tres jóvenes en tarima, empieza a rapear el del largo pelo trenzado, RodStarz: “Por la familia que yo quiero/ for my beautiful niece/ Es por eso que yo...”

Le responde la poderosa y melodiosa voz de Lah Tere: “Canto.”

Sigue RodStarz al próximo verso: “For the future of the youth that remind me of me/ Es por eso que yo...”

“Canto,” le responde a coro y con entusiasmo el nutrido público congregado el pasado sábado en 53 Ann St. Bar de Manhattan.

Rebel Díaz es el nombre de la agrupación integrada por la puertorriqueña Lah Tere y dos hermanos chilenos: RodStarz y G1. La actividad fue organizada por The Legacy Circle, un grupo dedicado a promover la educación y el apoderamiento de los jóvenes de descendencia africana (sean latinos, caribeños y/o afroamericanos). Manuela Arciniegas, la joven fundadora de The Legacy Circle, explica porqué invitó a este grupo de hip-hop, entre tantos: “Rebel Díaz tiene una energía sumamente fuerte y representa los intereses de una comunidad afro-descendiente marginalizada y luchadora al mismo tiempo”.

Cierto es lo que dice Arciniegas. La primera vez que vi al grupo fue durante la multitudinaria marcha pro-inmigrante en nuestra ciudad hace año y medio. Desde entonces, los he visto participar en múltiples protestas y actividades comunitarias, al igual que en clubes y fiestas.

Los integrantes de Rebel Díaz son artistas, educadores y activistas. Son también un eslabón que une los ánimos y las rebeldías de los jóvenes de hoy con el activismo, la historia y la música de los jóvenes de ayer. Y son también un puente entre dos comunidades que—aún compartiendo historias, integrantes e intereses comunes—muchas veces se comportan como rivales: los latinos y los afroamericanos.

Esta noche Rebel Díaz se presentará en el club SOBs de Manhattan junto a dos conocidas figuras: la rapera española La Mala Rodríguez y Joell Ortiz, un puertorriqueño brooklyniano que va meteóricamente acumulando logros en el mundo del hip-hop en inglés.

Allí estaré esta noche celebrando la buena música y las necesarias rebeldías de Rebel Díaz.

Friday, July 06, 2007

Rapeando sobre la reforma migratoria

(Haga click en este enlace para acceder directo a mi columna de El Diario/La Prensa del 4 de julio. La ventaja de leer aquí en el blog son los videos que incluyo como ejemplos.)


Rapeando sobre la reforma migratoria



Con gafas oscuras, enorme sombrero y botas de vaquero, el rapero Chingo Bling aparece en la portada de su próximo disco brincando una verja, mientras un policía lo persigue, macana en mano. They Can’t Deport Us All (No nos pueden deportar a todos) es el título del disco que saldrá al mercado en agosto.



En medio de toda la controversia generada por el reciente y fracasado intento de reforma migratoria, he estado pensando en las importantes conversaciones que sobre este tema se han estado dando en el terreno del hip-hop y el reggaetón.

Dentro de estos géneros de música urbana, Chingo Bling es una de las voces que más fuerte y claro han hablado/rapeado sobre el tema. Yo sabía muy poco de este artista de Houston de padres mexicanos la primera vez que vi su video “Taco Shop.” Me dieron gracia sus irónicas referencias a la canción “Candy Shop” del popular rapero afroamericano 50 Cent, pero la estética burlona de quien se hace llamar el Ghetto Vaquero jamás me preparó para lo tierno y politizado que es su video más reciente llamado “Like This and Like That.”

El video comienza con unas personas (incluso un niño) corriendo despavoridas para cruzar la frontera entre México y Estados Unidos. Los espectadores del video vemos a estos personajes enmarcados dentro de la mirilla de un arma de fuego, como si el espectador mismo fuese el francotirador que tiene esas vidas en sus manos.



En una entrevista con Agustín Gurza del periódico Los Angeles Times, el artista explica parte de la intención tras el video: “Mi meta con ese video era comenzar a representar al inmigrante ilegal como un héroe.”

En ese mismo ánimo de humanizar y celebrar a los inmigrantes indocumentados, la canción “Pal Norte” en el nuevo disco de Calle 13 habla desde la perspectiva de un inmigrante que anda “por el desierto con los pies a la parrilla/ por debajo de la tierra como las ardillas.”

Aunque lo que sigue no es un video de Calle 13, es un video-montaje que incluye la música y la letra:



Ojalá este tipo de politizadas intervenciones musicales generen más conocimiento sobre el tema. Y más solidaridad humana.

Wednesday, June 27, 2007

To the beat of the eternal boys

Click here for the Spanish version titled "Al son de los chamacos eternos," published in today's El Diario / La Prensa, Wednesday, June 27, 2007.


To the beat of the eternal boys

"What I want is grown man rap." I don't mean to put words in Carlito Rodriguez's mouth (writer, producer and ex-Editor-In-Chief at The Source), but something to that effect is what I heard from his lips last year during a panel discussion at the Schomburg Center with other writers like Cornel West, Imani Perry, Greg Tate, Akiba Solomon and Mark Hill.

I may not be able to cite verbatim all that he said so eloquently, but one phrase got stuck in my head: "grown man." Emphasis on psychology rather than chronology. Synonym of experience, maturity, introspection.

That night, thirty-something Rodriguez's words had a big impact on me. Partly, it was because of their courage and honesty; if you work in an entertainment industry obsessed with youth, to brandish your maturity is to make yourself vulnerable. Partly, his words also impacted me because they addressed some vague questions that had been circling my brain for a while: How to speak about maturity in music without forsaking play, pleasure and shamelessness? How to start talking about all those aspects of the obligatory commercial hip-hop and reggaeton aesthetic that are much more understandable in a teenager than in men pushing (and past) thirty?

Rodriguez and many of his generation (which is also mine) grew up to the beat of hip-hop and reggaeton. But the music—at least its most commercial expression—refuses to grow up with us.

But that's actually not the problem. Music can stay perpetually immature. Music doesn't have to grow up. But people do. And it's distressing to see adults hiding their existential pain behind the buckwild youth mask. It's distressing to see adults get old but not mature.

I derive a lot of inspiration from folks like Rodríguez who, like myself, are committed to maturing and aging gracefully. Or at least trying.

Wednesday, June 20, 2007

My first 10 columns in El Diario / La Prensa

It just dawned on me that today was published my tenth weekly El Diario / La Prensa column, titled Reggaetónica (just like this blog but with an accent). Here's the list with links for easy access.

"Nina, la feminista bandolera"

"¿A ella le gusta agresivo?"


"50 Cent y su 'Parque de diversiones'"

"Los sueños incumplidos del reggaetón"

"El futuro del reggaetón"

"Reggaetón en el salón"

"Educación hip-hopera"

"La otra cara del hip-hop"

"Las Nikes macheteras"

"¿Porqué 'Reggaetónica'?"

Nina, the feminist bandolera

(Click here for the Spanish version titled "Nina, la feminista bandolera" published in today's El Diario/La Prensa, Wednesday, June 20.)


Nina, the feminist bandolera

In last week’s column, I was wondering about the pleasures many women are deriving from reggaeton’s sexual aggressiveness.

Nina La Bandolera, one of my favorite reggaetonic bloggers, gives us a few clues in “The Death of Reggaeton”: “We LOVE when a man wants us and doesnt croon at us but comes at us full-force, cockdiesel and aggressive as all hell. Maybe not in the office or at school, but thats what music is for. We can safely experience that.”

Obviously, Nina likes the agresivo approach. But hold up! She’s not into agressiveness 24-7. She’s not into algarete agressiveness. What’s appropriate on the dance-floor, is not necessarily appropriate at school or at work.

According to Nina, music and dance are spaces for pleasure and play where masculine aggressiveness is an aphrodisiac, where women celebrate that aggressiveness as part of sexual fantasy. In that case, aggressiveness is a consensual performance, an improvised theater piece that can only take place in a “safe space” and in a context of mutual respect.

“Of course we dont want to be seen as mere objects,” writes Nina. One thing is to celebrate yourself as a “sexual creature,” and another is to be reduced to a mere sexual object.

Our society frequently has demanded that women behave “decently” and “with decorum” as pre-conditions for being respected. Pues no, argues Nina. Respect should not be dependent on how lascivious on the dance-floor or promiscuous in bed a woman is.

Nina is in illustrious company in making those arguments; author Joan Morgan who popularized the term “hip-hop feminism” is the most prominent example. She proposed a “feminism brave enough to fuck with the grays,” brave enough to explore internal contradictions, brave enough to acknowledge how women in general (and each of us as individuals) are often complicit with patriarchy partly because we are unwilling to give up its benefits.

And, speaking about feminism, Nina can certainly be considered part of what Jillian M. Báez describes as “reggaeton feminism” in an article titled “‘En mi imperio’: Competing Discourses of Agency in Ivy Queen’s Reggaeton” published last year in the Center for Puerto Rican Studies Journal.

I hope Nina will forgive me if, like many other women, she doesn’t like being called a feminist. I’m using the label, among other reasons, because I find it to be useful shorthand. But in the end, the label has much less importance than the ideas. And at the level of ideas, I see in Nina a desire to grapple with gender dynamics in all their complexity, a desire not to blame but to transform. I see in her a playful, much-needed reggaetonic feminism.

Friday, June 15, 2007

Does she like it "agresivo"?

(Click here for the Spanish version titled "¿A ella le gusta agresivo?" published in El Diario/La Prensa last Wednesday, June 13.)


Does she like it "agresivo"?

Last Saturday, June 9, I was at the Bling Blineo concert sponsored by radio station La Kalle. There, before a not-quite-full house, performed Jowell & Randy, Tito El Bambino, Héctor El Father, El Torito, Victor Manuelle, Wisín y Yandel, Don Omar, and others.

Sitting with a friend in the nosebleed seats but thanks to the giant screen focused on the artists on stage, I had a great time enjoying the music, criticizing all of the many things that just begged to be criticized, and observing the reactions of the audience around us.

One little detail caught both of our attentions. As usual, the reggaeton headliners had dancers with them almost at every moment. What was not usual was the humble role played by the female dancers compared to the starring role played by the male dancers. In many occasions, the women onstage danced along the margins of the main action while the male dancers, often shirtless, would gather tightly around the singers/rappers, suggestively humping the air to the sounds of the fiery howls coming from the women in the audience.

That strong display of macho beauty and erotic energy from the stage, accompanied by so many songs aimed to make the females hot, left me thinking, among other things, in the pleasures that women are deriving from this musical genre. (I'll leave the male social/sexual bonding aspects of this all for another time.)

Reggaeton is often criticized for its sexism and/or sexual agressiveness. What is fascinating is that it is precisely its agressiveness that atracts many women. "A ella le gusta agresivo/Que la calienten con dembow… Dale más látigo" (She likes it agressive/She likes to be made hot to the sounds of dembow... Give her more of that whip), as Jowell & Randy sang that night.

Now I can't stop thinking about all that attracts women to these sado-masochistic images and fantasies. And, as I've asked myself plenty of times before, I wonder if (and how) sexual explicitness can be untangled from sexism; I wonder if (and how) we can participate in power games on the dancefloor or in bed, but, once the game is over, to be able to leave those dynamics behind.

I think it's possible. I'm just not quite sure how.

(For Nina la Bandolera's insightful blog post that touches on similar topics. Click here.)





Thursday, June 14, 2007

50 Cent and His “Amusement Park”

Click here for the Spanish original published in El Diario/La Prensa on June 6, 2007.



50 Cent and His “Amusement Park”

A few weeks ago, Fifty Cent’s video “Amusement Park” premiered. (No sense in providing a description of the video like I did in the Spanish print version, since I can post the video below.)



If you’re in no mood to watch the whole video, here’s the summary: Gorgeous video models writhe and shake as Fifty promises sweet pleasures to you, the listener (if you’re a woman), and all your (girl)friends.

The day the video premiered on BET’s 106 & Park, Fifty was the show’s special guest. Host Rocsi asked if he worried about being accused of disrespecting women, considering the recent and feverish national debates regarding sexism and hip-hop.

Fifty looked at Rocsi, innocence and surprise engraved on his face, and explained that the video was not an insult to women. On the contrary!, he said. It was a compliment: women are just more beautiful than men.

Ugh! Why do so many only see the world through the narrow tunnel of their own desires (and social indoctrination)? Fifty, in that regard, is certainly no exception.

The irony is that, in the video, Fifty’s naked chest is pre-packaged as eye candy just as much as the models are. Fifty is neither more nor less beautiful than them. The only difference is that they are many, interchangeable, individually expendable; while Fifty, though just as luscious, is the single, virile epicenter: irreplaceable.

Saturday, June 09, 2007

50 Cent y su "Parque de diversiones"

Here is a slightly longer version than the one that appeared in El Diario last Wednesday, 6-6-07. I'll post the English translation soon.


50 Cent y su "Parque de diversiones"
Raquel Z. Rivera



Hace un par de semanas se estrenó el video musical titulado "Amusement Park" (Parque de diversiones) de uno de los más populares chicos malos del hip-hop comercial: Fifty Cent. A continuación un resumen de los primeros segundos del video:

Luces de neón parpadean al son de una melodía juguetona y sexy, con un leve eco de música de circo. Retumba la percusión digital y aparece una rápida sucesión de hembrunos caramelitos visuales semi-desnudos.

Una voluminosa chica sonríe recostada en el piso con su pelo arrubiado y peinado estilo años veinte; otra baila muy seductora con la espalda pegada a un espejo; otra de preciosos ojos gatunos está de rodillas en la arena y empinando verticalmente su escultural nalgaje; otra monta un caballito de carrusel vestida en traje de baño; otra maneja un "carrito loco" con camisa de brillo dorado y piernas abiertas.

La cámara por fin se detiene sobre una joven de piernas esbeltas coronadas por un minúsculo pantaloncito rojo. Su torso gira ágilmente sobre el eje de sus caderas, soltando destellos de piel caoba y larga cabellera serpentina.

Ya una vez comienza el clásico patrón percusivo del hip-hop, aparece por un segundo el protagonista, el único varón del video: piel perfecta de reluciente color ébano y media sonrisa de nene malo. Con sensual convicción declara su nombre: "Fifty." Y la muchacha del pantalón rojo cae de rodillas, postrada en rendición frente al deseo que inspira la mera mención del apelativo del artista.

El resto del video sigue la misma línea: las modelos se contonean mientras Fifty promete dulces placeres, para ti (si eres mujer) y todas tus amigas.

El día que se estrenó el video, Fifty era el invitado especial del popular programa 106 & Park del canal televisivo BET. Rocsi (Raquel Díaz), una de las conductoras del programa, le preguntó si no le preocupaba que lo acusaran de faltarle el respeto a las mujeres, luego del debate nacional que se ha formado sobre el sexismo en la música hip-hop.

Fifty la miró sorprendido, con cara de inocente, y explicó que el video no era un insulto sino un cumplido para las mujeres: las féminas sencillamente son más bellas que los hombres; a todo el mundo (incluso a las mujeres heterosexuales) les gusta mirar a mujeres bellas; es por eso que en nuestra sociedad se vende de todo a través de las caras y cuerpos de las mujeres. Todo lo anterior no tiene nada de malo, según Fifty.

¡Qué fastidio!, pensé yo. Lo que es ver todo a través del estrecho túnel del deseo propio y la indoctrinación social. Lo peor es que, igual que Fifty, tantos otros y otras piensan lo mismo. Mis propios estudiantes universitarios me han dejado boquiabierta al manifestar ideas parecidas.

Lo irónico es que el musculoso torso desnudo de Fifty es tan caramelo visual como los cuerpos femeninos del video. Fifty no es ni más ni menos hermoso que las modelos. La diferencia es que ellas son muchas, intercambiables, sustituibles. Él, aunque igual de suculento, es el único macho epicentro.

Los sueños incumplidos del reggaetón

Click here for my El Diario/La Prensa column published 5-30-07 titled "Los sueños incumplidos del reggaetón" (Reggaetón's unrealized dreams).

Friday, May 25, 2007

The future of reggaeton

(For the version in Spanish published in Wednesday's El Diario/La Prensa, click here.)

Last Sunday, the Miami Herald published an article titled "Reggaeton's unrealized dream."

Since Daddy Yankee had his hit "Gasolina," quite a few articles have come out in the most important newspapers in the nation (Los Angeles Times, New York Times, etc.) debating about the present and the future of this genre. Some have said reggaeton is dying. Others have said that reggaeton is dead. Still others have assured us that it's only hibernating.

Jordan Levin, author of the Miami Herald article, argues that reggaeton has reached a moderate and stable level of popularity—a plateau—but that its fortunes can change at any moment.

Levin says that the history of hip-hop (rap, in this case) can help us understand reggaeton's trajectory better: hip-hop spent its first decade (1970s) as an underground phenomenon, then had approximately a decade of successes, failures and folks speculating about its future (1980s), and it wasn't until the 1990s that it secured its spot as one of the darlings of global pop music. That's why, Levin says, considering the small amount of time reggaeton has had as commercial music, it's not strange at all that it's future seems so murky.

What attracts me the most about Levin's arguments is the idea that today's commercial hip-hop music can serve as a mirror for reggaeton's future.

"Will gentrification spoil the birthplace of hip-hop?", asks a New York Times headline from last Monday in an article dedicated to the fate of the building (and the neighborhood) where DJ Kool Herc threw the party that many credit as marking hip-hop's beginning.

Taking that headline as a mirror for the future of reggaeton we can safely predict that a few corporations and a tiny number of artists will keep making juicy profit$ from a music packaged and marketed as ghetto or "barrio" raw material. Meanwhile, the barrio (whether we're talking Santurce, Piñones, East Harlem, Bushwick, or the South Bronx) will be plagued by the usual problems: gentrification, displacement, police brutality, high dropout rates...

That would be reggaeton's true "unrealized dream." And we would all be guilty of its unfulfilled promises.

Wednesday, May 16, 2007

Reggaetón en el salón

Click here to access my column in today's El Diario/La Prensa, titled "Reggaetón en el salón" (Reggaeton in the Classroom). For an earlier, longer version in English, click here.

Friday, May 04, 2007

"Bemba Colorá" and the "Black Girl Painted White"

In response to my previous post "From White to Mulata: The Darkening Powers of Reggaeton,” David mentioned the LG and Cyn collaboration “Bemba Colorá,” produced by Danny Fornaris. (Thanks, David, for pointing me to it.)



LG:
Tú eres una negra rubia, pintá de blanca (You are a blond black girl, painted white)
Con la bemba colorá, black from the back (With thick red lips, black from the back)
Tú eres una negra rubia, pintá de blanca (You are a blond black girl, painted white)
La reina de la rumba y el meneo te encanta (The queen of the rumba and you love to move)




Cyn:
Epa, tengo la bemba colora (Hey, my thick lips are red)
Soy la negra jabá (I’m the high-yellow black girl)

LG:
Revuelca las caderas pa’ sentirte, negrita (Move your hips so I can feel you, black girl)
Revuelca las caderas pa’ sentirte, blanquita (Move your hips so I can feel you, white girl)
Revuelca las caderas pa’ sentirte, rubiona (Move your hips so I can feel you, blondie)
Revuelca las caderas pa’ sentirte, jabá [...](Move your hips so I can feel you, high-yellow black girl) [...]
Narizona, pero que linda es (Big-nosed but pretty)
Eres bembona, pero que rica es (Tick-lipped but pretty)
Eres culona y tu booty clap excita (Big-assed and your booty clap excites)
A hombres como yo [...] (Men like me)



I’m taking corrections to the lyrics. Am I mishearing? Part of me definitely wants to be.

Not to let LG off the hook, but a post on the racial/sexual implications of his lyrics need a lot more time and careful thought than I can put in right now.

But, frankly, what I most hope to be mishearing are Cyn's lines. “My thick lips are red/ I'm the high-yellow black girl.” It sounds to me like nails on chalkboard coming from lips and skin that—like mine—enjoy the privileges of whiteness in a racist society.

Thursday, May 03, 2007

From White to Mulata: The Darkening Powers of Reggaetón



Jowell & Randy have a song out called "Es Mala." Tito, a DJ and a student at Wesleyan University, has the following sharp, sharp observations to make:

Hey Raquel,

Have u heard the song "Mala Es" by Jowell & Randy off of Don Omar's "El Pentagono" ? It's definitely worthy of discussion... Here a some of the lyrics:

"niña niña niña blancaa..
te ponen reggaeton y cambia a mulata

niña niña niña niña blancaa..
te ponen reggaeton y cambia a mulata

tu eres bien mala , bien mala
se te nota en la cara
tu eres bien mala
y cmo el diablo mala ati se te nota en la cara

yo soy el que te motivo la falda
mirandote bien con esa falda blanca
tu estas dura sin duda y que nalga
mai tu me mata
esta noche yo te cambio de blanca a mulata ma"

Seems as if all the desired Women in Reggaeton are "mulattas" or in this case all Women are simply transformed into mulattas as a result of the dembow. Seems to me that Reggaeotn's attitude towards Women is increasingly not only sexualized, but also racialzed.

[...]

I sent the song to you via e-mail. I think that Reggaeton follows the narrative of the "mulatta" lust found in other genres, but I find that Reggaeton in comparison to other genres is becoming more & more explicitally sexually. Whereas before artists might have used a code word or some type of other word to maybe dumb-down their true sexualized & demeaning lyrics, artists are now becoming more & more direct, vulgar, & explicit. Even something as simple as going from saying "amor" to "sexo" makes the angle more sexualized for Reggaeton. Not to mention that "perreo" is a term derived from animals & is directly related to sex, so I think Reggaeton comprises a sexual culture to it, that is to say, that to listen & like reggaeton is somewhat naughty or sexual for a female & empowering & dominating for males. I think the "mulatta" is the idealized woman in reggaeton & this is evident from the music videos to artists simply sayin "ay mulatta" etc. in their songs. The issue for me is that when you take a musical genre that in my opinion is viewed as & is very sexualized & attach notions of race to it you you create a racialized & sexualized "subject" in those you are portraying & seeing as Women have very little agency in the Reggaeton world, this representation is pretty much upheld in PR society both on the island & in the states.

[...]

I think reggaeton has been raunchy & explicity all along, but I think the lyrics have reverted back to the "Reggeaton Sex" days of Underground. I think that "raunchiness" & degradation have become more mainstream & therefore are seen as less scandalous & more acceptable to society, so I think it has questioned our value as a community. The fact that Reggaeton outright refers to sexual references & acts & is accepted as mainstream Puerto Rican culture posing an interesting cultural issue for me. Now you can go to Puerto Rico and see young girls singing "dame con el palo, " & they're parents paying no mind to it, which I think is crazy. In the beginning of Reggaeton I found the lyrics to be much more raunchy, violent, & drug-related. Then maistream Reggaeton came along, switched the "sexo" to "amor" & the "nenas" to "gatas." I think these sudle changes in language allowed Reggaeton to be more successful in the mainstream, but now a lot of artists are moving back to the original lyrics because they already have a stable fan base. I mean, look at someone like Tony Dize, if you translated osme of his songs into english, they could put even 50 Cent to shame with the blatant sexual references & degradation of women.

-Tito


Thank you so much, Tito, for sharing your thoughts.

I'm wondering: What do other folks think?

Wednesday, May 02, 2007

My column in today's El Diario / La Prensa: "La otra cara del hip-hop"

Click here for my column in today's El Diario / La Prensa titled "La otra cara del hip-hop."

Monday, April 30, 2007

Airing tonight: my interview on María Hinojosa's show "La Plaza"


A few weeks ago, I had the honor of being interviewed by award-winning journalist María Hinojosa. The focus of our dialogue was my writings on hip-hop and reggaeton.

The show is called "La Plaza: Conversaciones con María Hinojosa" and will air tonight at 9pm on PBS' Spanish-language V-me. (Cable: Time Warner NY 812; Cablevision 199; Comcast in NJ 242)(Digital: 13-3)(For channel information outside NY/NJ, click here.)

For more information about the show, click here.

Thursday, April 26, 2007

Reggaeton in Education and Activism?


If you google "hip-hop education," you get approximately 14,600 items. The first one, very appropriately, is the H2Ed website, an organization whose mission is "to serve educators and those committed to reaching youth through Hip-Hop culture [...] under the premise that Hip-Hop, the most influential cultural force today, has the power to educate, inform and empower today's youth."

If you google "hip-hop activism," you get approximately 44,700 items. Says Jeff Chang: "'Hip-hop activism' is a term [...] meant to show that hip-hop culture could both reflect a social critique and become a unifying force to enact change. The idea of hip-hop activism has since been embraced by young organizers, thinkers, cultural workers and activists to describe their generation's emerging work for social justice. It describes a broad range of social change practices, including youth organizing, cultural work, arts education, popular education, intercultural exchanges, youth development, and celebrity projects and events."

But type in "reggaeton activism" in google and you get... nothing.

Type in "reggaeton education" and you get 48 items—none of them referring to integrating reggaeton into classrooms and/or promoting education through reggaeton.

Considering the HUGE activist and educator networks related to hip-hop, I'm trying to connect with folks who are doing parallel work in terms of reggaeton.

Any leads?