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Impact of hip hop
The effect of hip hop on youth
The effect of hip hop on youth
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The main issue as it relates to black culture and is present in Kitwana’s book on the topic of white youth listening to hip-hop. The problem, in detail, is how the American youth are consuming hip-hop at a rate in which the merging of cultures is becoming more apparent. According to Kitwana, the reason for the interest of hip-hop is “not only hip-hop’s message of resistance to the status quo that young Americans find welcoming” but because of the hip-hop cultural movement that opened, “a new arena of public space…for young people to come together at local and national levels” (Kitwana, xiv). It seemed like it was by coming together that black culture has impacted the white youth as well as influencing them too. Hip-hop is essentially a subculture
In Kitwana’s interview with Tavis Smiley, Kitwana explains why white kids love hip hop. Mainly it has to deal with the time period in which we live. One of the reasons as mentioned in the audio recording is the fact that the economy is changing, many middle class jobs are being outsourced. The cost of goods is going up and the number of whites is greater than the number of blacks that are on welfare. Kitwana briefly mentions the fact that the music industry has focused the listeners toward hip hop, and this can be seen by the concert attendance.
The short story “Cherokee” written by Ron Rash is about a young married couple fighting to save their truck by gambling their last one hundred and fifty-seven dollars in slot machines at a casino in North Carolina. Rash did an impeccable job at creating two ordinary, everyday people by portraying their lives as the working poor of America. The two characters, Danny and Lisa, both work; however, they are barely making it by and fell behind on their truck payments. Throughout the short story is observed a theme of freedom, or lack thereof, not only through the plot but also through psychology and economics.
Hip Hop’s according to James McBride article “Hip Hop Planet” is a singular and different form of music that brings with it a message that only those who pay close attention to it understand it. Many who dislike this form of music would state that it is one “without melody, sensibility, instruments, verse, or harmony and doesn’t even seem to be music” (McBride, pg. 1). Though Hip Hop has proven why it deserves to be called music. In going into depth on its values and origins one understands why it is so popular among young people and why it has kept on evolving among the years instead of dying. Many of Hip Hop values that make it unique and different from other forms of music would be that it makes “visible the inner culture of Americas greatest social problem, its legacy of slavery, has taken the dream deferred to a global scale” (McBride, pg. 8). Hip Hop also “is a music that defies definition, yet defines our collective societies in immeasurable ways” (McBride, pg. 2). The
The Black arts movement created a new medium that had its own distinct black aesthetic to bring about and inspire revolutionary change. Karenga’s essay “Black Cultural Nationalism” outlines three distinct components that black art must meet in order to be true black art. These three components are that “it must be functional, collective, and committing.” What this means is that black art must serve a purpose towards revolutionary change. It cannot simple be “art for arts sake” but rather must be a means by which artists make revolution through a medium that awakens, invigorates, and inspires revolution with in the black community. Gil Scott-Heron’s poem “The Revolution Will Not Be Televised” commits its audience to a revolutionary awakening by emphasizing the importance of being a part of this change, which ties into what Maulana Karenga asserts about the “function of art is to make
Mary Crow Dog uses her own experiences growing up as an Indian woman to beautifully explain the roles woman played, and how Indians tried to maintain tradition against assimilation. Mary Crow Dogs Lakota Woman is an autobiography of her life explaining how she, as a mixed Sioux Indian woman, grew up facing the harshness of boarding schools, absentee fathers, the second Wounded Knee, and the assimilation of Indians. Her autobiography is centered around the 1960s and 1970s, where she talks about reservation life, following the American Indian Movement, and the struggles that Sioux women had during that time frame. As an Indian woman, Mary Crow Dog explained the certain roles they were expected to maintain, and the roles they actually maintained.
When it comes to raising children, the culture is somewhat different than that of Americans. Infants are typically nursed until the age of two or three or until an older sibling is born. Around the age of four or five the children are required to begin helping around the house. They do things such as help with younger siblings, run errands, and do small chores here and there. The young boys of the family are typically allowed to do some exploring as well as helping with fishing and gathering. All children attend school and go from grade one to grade eight. They normally are taught reading, English, and arithmetic. If a student is very advanced they have the opportunity to take a test to find out if they are able to go to high school in Majuro.
When Queen Ka'ahumanu became a Christian, Hula was banned as it was a pagan ritual dance with moves the missionaries saw as vulgar, disgusting and sinful
Are Black and hip-hop culture two separate entities, or two cultures that go hand-in-hand and rely on each other? The line of distinction between the two cultures is often blurred and ignored when making accusatory statements, particularly in the debate that hip-hop music is a violent and negative influence upon its audience. Although hip-hop music is thought to be violent and filled with negative content by the general audience, particularly that of non-listeners, people will place the blame for this on Black culture. While the two cultures are often intermixed and associated with one another, the idea that hip-hop mirrors and glorifies Black stereotypes instead of being Black culture itself is still open to debate. Black people are often
In Total Chaos, Jeff Chang references Harry Allen, a hip hop critic and self-proclaimed hip hop activist. Harry Allen compares the hip hop movement to the Big Bang and poses this complex question: “whether hip-hop is, in fact a closed universe-bound to recollapse, ultimately, in a fireball akin to its birth-or an open one, destined to expand forever, until it is cold, dark, and dead” (9). An often heard phase, “hip hop is dead,” refers to the high occurrence of gangster rap in mainstream hip hop. Today’s hip hop regularly features black youths posturing as rich thugs and indulging in expensive merchandise. The “hip hop is dead” perspective is based on the belief that hip hop was destined to become the model of youth resistance and social change. However, its political ambitions have yet to emerge, thus giving rise to hip hops’ criticisms. This essay will examine the past and present of hip hop in o...
African Minkisi have been used for hundreds of years in West Central Africa, This area where they are traditionally from was once known as the kingdom of Kongo, when Europeans started settling and trading with the BaKongo people. Kongo was a well-known state throughout much of the world by the sixteenth and seventeenth centuries. The BaKongo, however, had probably long used minkisi before ethnographers and anthropologists ever recorded them. Minkisi are complex items that are used to heal and to harm people, and there is no equivalent term for nkisi in any European language. A seventeenth century Dutch geographer first wrote of the nkisi, and said that, “These Ethiopians [that is, the BaKongo] call moquisie [minkisi] everything in which resides, in their opinion, a secret and incomprehensible virtue to do them good or ill, and to reveal event of past and future” (Williams, 13). The term illness, in this context, is quite different than what we refer to illness. Illness, to the BaKongo, meant anything from sickness, to loss of property, and the inability to succeed in things like school and work. . “The perpetual struggle with the unseen forces that cause illness and misfortunes was (and is) called “war” in Kongo” (MacGaffey, 98). A war is ended when one side of the struggle proves that they have better magic. The objects themselves are extremely complex, and most of them require hours of, “painstaking labor to construct” (MacGaffey, 33). “All minkisi, whether in the form of wooden figures, snail shells, raffia bags, or clay pots, are containers for “medicines” that empowers them” (MacGaffey, 43). “The usual containers included the shells of large snails, antelope horns, cloth bags, gourds, and clay pots. Although minkisi in museums are usually wooden figurines and statues, containers of this kind may well have been the minority” (MacGaffey, 63). Without medicines, the minkisi are nothing, they are not alive, nor can they perform their functions. “To BaKongo, all exceptional powers result from some sort of communication with the dead” (MacGaffey, 59). Chiefs, witches, diviners/prophets, and magicians could all do this, especially through and with the help of the minkisi. There are rules and ways of doing things with them, to them, that exemplify so many aspects of Kongo cultu...
Well, this book is not what I expected. Although, I don't quite know what I expected from this book to begin with. Charles Frazier is a wonderful writer and used eloquent words and description to portray the Cherokee Culture, but itself, as a book with a story, I expected more. I understand that this book was not meant to have a plot, just tell of the adventurous life of an orphan boy, but Frazier could have done something more to make this book more enjoyable to read. The wording was phenomenal, the description was out of this world, but the story was disappointing and the message was depressing. I found myself flipping through pages faster and faster not because I was enjoying what I read, but because I was looking for something to hold on
Within the Maasai culture there are several political decision makers. One decision maker is the father in a family unit. The father can decide where his children live within the kraal, which is an enclosed settlement. Another part of the decision making process in the Maasai culture are the elders of the clan. Another group that participates in the Maasai’s process of making decisions are the warriors. Warriors are the young men of a tribe; boys become warriors after they are circumcised. Thus decisions are made by elders, the head of the kraal, and by fathers in a tribe.
Hip-hop music and the culture embodied within it has become a global and hybrid phenomena. The latter has been both adopted and arrogated by many different cultures, ethnicities, races, and nationalities all over the globe. Globalization plays a notable role in the significant growth presence of hip-hop in major cities around Africa in the past two to three decades, by gaining access to information through the Internet and television (Charry 2012, p. 170). Specifically speaking, Nigeria has become the hub of the television and entertainment industry in Africa gaining a large following, influence, and adoption of hip-hop music but specifically the rap genre. Nigeria is among the very few nations that have successfully incorporated hip-hop culture amidst the youth but also creating their own form of authentic Nigerian hip-hop called Naija hip-hop (Oikelome 2013, p. 85). More so, this form of hip-hop has created an outlet for the youth to listen to something new with a global edge...
Hip hop is often criticized for moving away from its roots, becoming detached from its socially and politically conscious beginnings. Modern hip hop is dismissed as being sexualized, drug-induced, and violence promoting. While this view may hold true at times, many ignore the political and social activism by those in the world of hip hop. Greg Tates essay How #BlackLivesMatter Changed Hip-Hop and R&B in 2015, the book chapter Hip Hop, Food Justice, and Environmental Justice by Nocella II et al., and Tricia’s Rose’s book The Hip Hop Wars, provide examples of hip hop social and political activism.
Hip-hop was first established in the 70’s and it demanded rhythmic music mixed with poetry and together it formed rap (Background 1). Along with the music aspect of hip-hop came dance and graffiti, with all of these characteristics combined clicks of people would form called gangs. Each set of people would mark or “tag” their territory with their music, dance, and art (Background 2). This style of art has the ability to tell a story because to create a good story you have to have real aspects of your own life to tell in the art. Such as Lin-Maranda did in the musical Hamilton, he took the true events of Alexander Hamilton and created a musical that has won many awards and is interesting to many age groups. Hip-hop also comments on today’s society and debates controversial topics because it brings us things that don’t come up in normal conversation such as fathers leaving their children, being gay, or even abuse. Hip-hop has the opportunity to teach ideas about if you work hard you can make something of yourself and you can even step up in society if you work hard enough, long enough and make the right connections. Not only can hip-hop have good impacts on society but it can also make