YOU like rap and hiphop?!
Not many people know this about me, but I love rap and hip-hop. I remember the moment I got into it. It was when I first heard those immortal words: “Hi my name is“… A total crush on Slim Shady, followed by a somewhat suggestive poster of him wearing nothing and holding a stick of dynamite in front of him … ahh.. those were the days.
Iggy is not quite up there with Eminem, in my opinion, but Fancy is a fun, catchy song (at least I love Iggy’s part, not so sure about the other gal’s). The first time I heard this song was on the radio and I was so surprised to find out later she was white! She sounded completely African American. The question is, does it matter? I read this super-interesting article in the Journal of Sociolinguistics (19/3, 2015: 303-327):
‘First things First, I’m the realest’: Linguistic appropriation, white privilege and the hip-hop persona of Iggy Azalea’ by Maeve Eberhardt and Kara Freeman.
And to the authors, it seems to.
The authors argue that Iggy’s success rests on her being white and her appropriation of AAE [African American English] (=as defined by Jane Hill in her article “Linguistic Appropriation: The History of White Racism is Embedded in American English,” is a type of complex cultural borrowing that involves a dominant group’s “theft” of aspects of a target group’s language). They accuse Iggy of linguistic minstrelsy (discussed in Bucholtz and Lopez, 2011), essentially performing in blackface .
In Sociolinguistics there has been a growing interest in ways in which language is stylized and used in performative situations. Here we’re going to talk about high performance. (=conscious and intended, as opposed to the unconscious variationist work that Labov did) According to Eberhardt and Freeman, it “serves to emphasize ideological connections to particular social identities” (p. 303-304). On many occasions Iggy commented on her affiliation with hip hop, her affinity to the culture.
I argue that her success rests on her breaking down of racial borders – I’ll call it ‘transcending race‘. As the authors say, the use of AAE by whites has been examined, and especially developed in Ben Rampton’s (1995) work on ‘crossing’ -people using language varieties that are not their “own”. However, they fail to mention that Rampton found that this performance helps to break down language borders.
Sure, Iggy hyper-performs, meaning that she overcompensates her meticulous and proficient usage (see Eberhardt’s paper) of AAE markers,but as Cutler says (2003) “individuals who see themselves as members of the hip hop nation may struggle to present themselves as authentic and may be confronted about the legitimacy of such claimed identity”.
Skill and feminism in art
Broadening our discussion of art, an article published in Selvedge this November: ‘Harlots and Heroines’ gives a fascinating account of what domestic and decorative embroidery says about literary characters. Novels such as Charlotte Brontë’s, written by women and mostly read by women, provide a unique view into the division between those who used plain and decorative (or fancy!) needlework. From the type of work the characters did (whether by choice or not), you could learn a lot about their class, moral and self-appreciation. The different types of needlework, says author Jane Brocket, create a sort of “hierarchy which workers could be submitted to, exploited or rebelled against” (2016, p.74). Some characters, like Maggie Tulliver from George Eliot’s Floss on the Mill, purposefully stuck to plain sewing, indexing (Ochs, 1990) a serious, sensible woman.
Decorative skilled embroidery is rarely appreciated in women’s novels and is deployed as an indexing of the character’s traits; vanity, selfishness. Decorative embroidery was meant to be seen and displayed. Dorothy Whipple (in Brocket, 2016) invites the readers to question this very public display of something within a character which might otherwise be kept hidden.
Where am I getting with this? Well, I think that both white and black female rappers and hip-hop artists struggle in the still male dominated society, and that the criticism against Iggy in this case is similar to the needlework example above. In this case, AAE is Iggy’s embroidery and she uses her tools to craft her art and bring out something within her that without rapping, may still be hidden. So the way I see the criticism, is that it’s just another way of telling a woman what to do and what not do to. The authors of the article agree that Eminem also suffered from some criticism for being white, but I argue that the lengths he had to go to win a place in this community of practice is different because, well, he’s male. (Carol J. Adams wrote extensively about the oppression of women and animals in the patriarchal society).
It would be more telling (and interesting!) to examine the way Iggy speaks about hip hop, rap, African American culture, and the way she positions herself within it, rather than the way she uses AAE in her songs. In any case, this generated a great debate about identity, and hopefully sociolings and all of us can move away from seeing colour because both black and white suffer. In the words of Em:
“Some people only see that I’m white, ignoring skill” (Role Model)
What do you think about this debate?
Brocket, J. (2016) Harlots and Heroines, Selvedge, Vol. 73, pp. 74-76
Bucholtz, M. and Lopez, Q. (2011) Performing blackness, forming whiteness: Linguistic minstrelsy in Hollywood film, Journal of Sociolinguistics, 15/5, 2011:680-706.
Hill, J. (2009) Chapter 6. Linguistic Appropriation: The History of White Racism is Embedded in American English in The Everyday Language of Racism [online] 27 FEB 2009
Ochs, Elinor (1990) Indexicality and socialization. In Cultural psychology: Essays on comparative human development, ed. James W. Stigler, Richard A. Shweder, and Gilbert Herdt, 287–308. Cambridge: Cambridge University Press.
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