Hip Hop and Inequality:  Searching for the
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Hip Hop and Inequality: Searching for the "Real" Slim Shady By S ...

Chapter 1:  Introduction
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does not live there. From the students’ perspective, the credibility of experience, or one's “street cred,” is simply the ability to survive in an urban environment and live to tell the story while having an exceedingly opulent lifestyle. One male, a graduating senior, said,

I think that some white people can also relate to some of the things that rap artists rap about. Of course, they can’t relate to them on issues about race, but white people can relate on other issues. When a rapper tells stories in their songs, white people can sometimes relate to them.

The driving beat of rap and hip hop started in a 1970s Bronx basement, but for historical accuracy, it is a beat that spans centuries and goes back to the roots of African soil—a motherland where music exists without cultural embargo. Derrick Alridge notes, “Hip hop from its beginnings called for a spiritual and cultural connection among African-descended people throughout the Diaspora. In fact, Hip Hop itself represents an art form that is spiritually connected to Africa and its people” (2005, 245). Michael Eric Dyson, commenting on the essential nature of hip hop, notes, “Hip hop is still fundamentally an art form that traffics in hyperbole, parody, kitsch, dramatic license, double entendres, signification and other literary and artistic conventions to get its point across” (2007b, xvii). For the eager dancers on the all-time favorite American television show, Dick Clark's American Bandstand, uttering the refrain “It's got a good beat and I can dance to it” was an accolade that rated songs with an immediate seal of youth approval. Regardless of the era, from the fabulous fifties to the disco eighties to the rap and hip hop world that surrounds us in the twenty-first century, the beat—heartbeat or dance beat—is the driving force in successfully selling music, its rhythms, iconic images, and lifestyles, to a