{"title":"Articulations of displacement and dissonance from Compton: Kendrick Lamar in the twenty-first century","authors":"James G. Cantres","doi":"10.1386/ghhs_00035_1","DOIUrl":null,"url":null,"abstract":"Kendrick Lamar’s lyrics and subject matter often require repeated listens that reveal perspectives ranging from his upbringing in Compton, his parents’ migration from Chicago to California and broader questions of identity, place, displacement, belonging and home. A self-described\n Southern California ‘80s baby’, Lamar’s music nevertheless imagines Black self-identification in a broader and global sense. His work reflects rootlessness among continental and diasporic Africans across time and space. Utilizing approaches of British Cultural Studies and\n African diaspora studies, this article analyses Lamar’s critically acclaimed album To Pimp a Butterfly (2015). The pursuit of home as a response to the unbound nature of diasporic existence ‐ connected to histories of transatlantic slavery, the Middle Passage and\n the plantation enterprise in the United States, the Caribbean and South America ‐ reverberates for Lamar as an African American millennial yet also situate him within a continuum of Afro-Atlantic artistic innovators. In places as varied as Chicago, Compton, Jamaica, South Africa and\n London, Black people reckon with the meanings of home and Lamar offers his unique Afro-diasporic perspective. Lamar’s ruminations on intra-national migrations within the United States allow for a theorization of various iterations of home that include specific communities, families,\n cities, nations, gangs and the comforts of a bottle of vodka. Lamar’s lyrical confessions embrace identification as process, a brilliant and probing strategy that references histories of movement in the United States as well as ethnic tensions in South Africa, post-independence political\n economic realities in Jamaica and the history of migration from the Caribbean to metropolitan Britain. I suggest that Lamar introduces a particularized twenty-first-century Black racialized humanism where his own position vacillates between predator and victim. Who Lamar is and who he is said\n or seen to be recurs and reflects the specific conditions he and contemporary diasporans negotiate across the globe.","PeriodicalId":395273,"journal":{"name":"Global Hip Hop Studies","volume":"23 1","pages":"0"},"PeriodicalIF":0.0000,"publicationDate":"2021-06-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Global Hip Hop Studies","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1386/ghhs_00035_1","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 0
Abstract
Kendrick Lamar’s lyrics and subject matter often require repeated listens that reveal perspectives ranging from his upbringing in Compton, his parents’ migration from Chicago to California and broader questions of identity, place, displacement, belonging and home. A self-described
Southern California ‘80s baby’, Lamar’s music nevertheless imagines Black self-identification in a broader and global sense. His work reflects rootlessness among continental and diasporic Africans across time and space. Utilizing approaches of British Cultural Studies and
African diaspora studies, this article analyses Lamar’s critically acclaimed album To Pimp a Butterfly (2015). The pursuit of home as a response to the unbound nature of diasporic existence ‐ connected to histories of transatlantic slavery, the Middle Passage and
the plantation enterprise in the United States, the Caribbean and South America ‐ reverberates for Lamar as an African American millennial yet also situate him within a continuum of Afro-Atlantic artistic innovators. In places as varied as Chicago, Compton, Jamaica, South Africa and
London, Black people reckon with the meanings of home and Lamar offers his unique Afro-diasporic perspective. Lamar’s ruminations on intra-national migrations within the United States allow for a theorization of various iterations of home that include specific communities, families,
cities, nations, gangs and the comforts of a bottle of vodka. Lamar’s lyrical confessions embrace identification as process, a brilliant and probing strategy that references histories of movement in the United States as well as ethnic tensions in South Africa, post-independence political
economic realities in Jamaica and the history of migration from the Caribbean to metropolitan Britain. I suggest that Lamar introduces a particularized twenty-first-century Black racialized humanism where his own position vacillates between predator and victim. Who Lamar is and who he is said
or seen to be recurs and reflects the specific conditions he and contemporary diasporans negotiate across the globe.
肯德里克·拉马尔(Kendrick Lamar)的歌词和主题往往需要反复聆听,这些歌词和主题揭示了他在康普顿(Compton)的成长经历,他的父母从芝加哥移民到加利福尼亚,以及更广泛的身份、地点、流离失所、归属感和家等问题。拉马尔自称是南加州80年代的“宝贝”,但他的音乐从更广泛和全球的意义上想象了黑人的自我认同。他的作品反映了大陆和散居的非洲人跨越时空的无根性。本文利用英国文化研究和非洲侨民研究的方法,分析了拉马尔广受好评的专辑《To Pimp a Butterfly》(2015)。对家的追求是对散乱存在的自由本质的回应——与跨大西洋奴隶制、美国中部航道和种植园企业的历史、加勒比海和南美洲的历史有关——对拉马尔作为一个非洲裔美国千禧一代产生了影响,同时也将他置于非洲裔大西洋艺术创新者的连续体中。在芝加哥、康普顿、牙买加、南非和伦敦等不同的地方,黑人思考着家的意义,拉马尔提供了他独特的非洲移民视角。拉马尔对美国国内移民的思考,将各种各样的家的迭代理论化,包括特定的社区、家庭、城市、国家、帮派和一瓶伏特加的舒适。拉马尔抒情的自白将身份认同作为一种过程,这是一种聪明而深入的策略,它参考了美国的运动历史、南非的种族紧张局势、牙买加独立后的政治经济现实,以及从加勒比海到英国大都市的移民历史。我认为拉马尔引入了一种特殊的21世纪黑人种族人文主义他自己的立场在掠夺者和受害者之间摇摆不定。拉马尔是谁,他被说成是谁,或者被看作是谁,这些反复出现,反映了他和当代流散者在全球范围内谈判的具体情况。