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Posts Tagged ‘Billie Holiday’

Comparto este intetesante artículo sobre la criminalización de la música y los músicos afroamericanos. Su autora es la escritora Harmony Holiday, quien nos muestra como el racismo institucional de la sociedad estadounidense abarca básicamente todas las esferas, incluyendo la cultura popular. Holiday analiza como grandes estrellas de la música afroamericana como Billie Holiday, Thelonius Monk, Charles Mingus,  y Miles Davis sufrieron persecucióny violencia policiaca por ser negros. La imagen de Billie Holliday muriendo esposada a su cama de hospital resulta demoledora.  A otros como Abbey Licoln  se les cerraron las puertas a clubs y casas disqueras.


A Brief History of the Policing
of Black Music

Harmony Holiday Dreams of a Black Sound Unfettered
by White Desire

Harmony Holiday


Literary Hub     June 19, 2020

Billie Holiday died handcuffed to her hospital bed because her drug addiction had been criminalized. A Black FBI informant posed as a suitor, hunted her, fell in love with her even, and turned her in for heroin possession, not for hurting anyone, or violence, or for singing too beautiful and true a song but because she was self-medicating against the siege of being a famous Black woman in America, a woman who carried the weight of the nation’s entire soul in her music.

For as long as Black music has been popular, crossover, coveted by white listeners and dissected by white critics, it has also been criminalized by white police at all levels of law enforcement. A micro-archive of the criminalization of Black music and police presence within the music, focused on jazz music and improvised forms, shows why we now cry and chant unapologetically for abolition. Even when our life’s work is to bring more beauty into the world, to create new forms, we are brutalized, policed, jailed, and die in contractual or physical bondage. Or both.

Thelonius Monk’s composition In Walked Bud is dedicated to his friend, fellow pianist Bud Powell, a memento to the night when Bud protected Monk from police during a raid of the Savoy Ballroom in 1945. The Savoy was targeted as one of Black music’s epicenters in Harlem. Bud stepped between an officer and Monk and was struck in the head, incurring injuries that damaged his cognition, causing him to be institutionalized on and off for the rest of his life.

In 1951, Monk and Bud were sitting in a parked car when the NYPD narcotics division approached. Unbeknownst to Monk, Bud had a small stash of heroin and attempted to toss it out the window. It landed on Monk’s shoe instead—Monk was blamed, did not snitch on his friend, and was sent to Rikers Island for 60 days, held on $1,500 dollars bail. When released, Monk’s Cabaret Card, which granted him legal license to play in New York clubs, had been revoked. It would take years for the charges to be dropped and the license reinstated, years the Monk family and innovation in Black music suffered at the whims of the police. And the policing of Monk didn’t stop there.

In 1957, on a drive with Charlie Rouse and Nica, his rich white baroness friend, in Nica’s Bently, Monk asked to stop for a glass of water. Denied this simple request by the white waitress at the cafe they found, Monk just stood and stared at her, agape with disgust. The waitress called the police; when they arrived Monk walked right past them back into the car with Nica and Charlie. He would not get out when the police approached. Get out of the car you fucking nigger. Monk’s window was down and the officer started smashing his hands with a night stick: our genius Black pianist who gave us the break the space between Black thoughts and Black notes, getting his hands bashed and broken by police because he wanted a glass of water. Monk was cuffed, humming, his bloodied hands behind his back in chains.

Monk’s window was down and the officer started smashing his hands with a night stick: our genius Black pianist who gave us the break the space between Black thoughts and Black notes, getting his hands bashed and broken by police.

In 1959 Miles Davis was standing on the sidewalk outside of his own gig at Manhattan’s Birdland. He was with a white woman, smoking a cigarette between sets. A police officer pulled up and asked him what he was doing loitering—at that time a Black man just standing was criminalized, but especially one standing with a white woman. Miles pointed out his name on the marquee, explaining that he was between performances. This cavalier deference to the matter-of-fact seems to trigger the racism always-already seething in some cops.

Miles was beaten over the head with a nightstick, bloodied, cuffed, taken to jail. The incident was a legal nuisance and also altered his disposition, made him both more brooding and more volatile. In Miles’s case being policed in public life led to a rage he would only display in private, that he took out on his wives. His intimate relationships with Black women were overwhelmed by violence, he victimized them and beat into them deflected confessions of his feelings of powerlessness in the face of state violence. He could not be the father of “Cool” and a blatantly dejected Black man, so Black women became the symbols of a trouble he didn’t want to admit stemmed from white men, their policing, their scrutiny, and their over-familiar criticism.

Miles Davis in a New York courtroom, 1959.

 

Later in his life, when he lived in Malibu and drove expensive sports cars on its canyon roads, police would stop Miles routinely when he was on his way home, to interrogate him on the true owner of his car, had he stolen it, was he some white man’s driver, what was he doing in this white neighborhood with this expensive machine. Money, fame, all levels of success, were no exemption. Miles’s presence as a Black man was as policed by the state as his changing sound was by white music critics. Everyone wanted him as they saw him, in return he became so original that he could take his tone into almost any form, from painting to boxing, to screaming back at their prejudice on his horn, hexing detractors back into their formless obsessions with his immaculate Blackness.

 

Abbey Lincoln - It's Magic (1958, Vinyl) | Discogs

 

In 1961, when the “Freedom Now!” Suite debuted, written by Max Roach and Oscar Brown, Jr., performed most visibly by Abbey Lincoln as she moaned and screamed its depiction of the path Black Americans took from slavery to citizenship, the result was the blacklisting of Max, Abbey, and Oscar from many performance venues in the US. The hushed accusations that they were controversial for making true music policed their ability to share that music with American audiences. Abbey screaming on stage like a fugitive slave found and being branded and beaten was a vision the country was not ready to allow without backlash.

Club owners and record companies helped marginalize their music, interrupted the course of star-making, and tamed some of the candid militancy in all of their spirits. The state can police Black music directly, but it can also deploy its tacit muzzle, which is almost worse for the anxiety and psychic distress it invites. These artists knew they were being surveilled and penalized for their expression but had no single name or entity to hold accountable, ensuring that some part of them blamed themselves and one another. Oscar Brown, Jr. even expressed resentment toward Max Roach for performing and releasing the suite at all, turning his reputation from benign griot to troublemaker in the eyes of the overseer owners of venues.

The fact that record companies and clubs and recording studios are owned primarily by white men adds another trapdoor to the labyrinth that polices Black music at every level. The boundaries between rehearsal and performance are skewed—with white men always watching and keeping time and signing the paychecks, the code switch isn’t flipped as often as it otherwise would be. There is always a stilted professionalism constraining the freest Black music when it’s recorded in white-owned studios or clubs—the music is not completely ours in those spaces. No matter how good we get at tuning out the white gaze its pressure is always immanent.

Hip hop’s most famous liberation chant is fuck the police. It’s been repeated so often it means almost nothing, it’s almost a call of endearment…

We feel this today in the music that jazz helped make way for. Hip hop, which began in Black neighborhoods as entirely ours, was colonized and coopted and policed into a popular form whose translation to white venues often reduces the music to sound and fury. What is the point of yelling about Black liberation to a bunch of white middle class college students, or at festivals where Black people aren’t even really comfortable or in attendance? What is the point of producing all this music to make white record executives richer and give them what they believe is a hood pass to obsess over and imitate Black forms.

Jazz begat hip hop, and we learned that our most militant sound was also our most commodifiable. The militancy was quickly overshadowed by criminalization, open-secret wars between Black rappers, public awareness of their rap sheets, of the personal business, all of that given to listeners who felt entitled, still do. Criminality became the vogue and Black criminality a fetish within hip hop, the parading of the rap sheet increasing desirability among white audiences who conflated crime with authenticity and realness, trouble glamorized and traded for clout. (When jazz musicians were criminalized it was more devastating, costing them their right to play.)

Prison and bondage have been effectively woven into Black acoustic consciousness. Policing and the police have become the most familiar chorus. Hip hop’s most famous liberation chant is fuck the police. It’s been repeated so often it means almost nothing, it’s almost a call of endearment, a calling forth of the police, a fuck you to them that implies they are omnipresent and within earshot all the time, ready to strike out against any Black song or singer who threatens their lurking fixation on Black life and Black sound.

As the musicians are policed and incriminated so too are their forms, so too is that thought that leads to new Black musical temperaments. Musicians who seek to remain true to themselves often self-marginalize, police their own public presence, reject fame and affiliation in order to keep from being ruined by it or policed into oblivion from the outside—and so fewer Black people hear them. Even still, the police ambush these private sects, asking why they’re at their gig or in response to a noise complaint, escalating to yet another incident, always haunting their music with some threat of captivity.

Presents Charles Mingus - Jazz Messengers

In the late 1960s jazz bassist Charles Mingus tried to open a jazz school in Harlem. He wanted a Black-owned and Black-run place, outside of the university, the studios, and clubs all owned by whites, to teach and develop the music. The city of New York kicked him out of the space, not for any real legal issues but because his wish was a threat to their embedded policing. They removed all of his belongings and arrested him, he cried in the back of the cop car as sheets of his music were left on the street to be swept away by the wind. No such school has been attempted since and Black music is developed and studied in heavily policed white westernized institutions or not at all.

My own father, a Black musician, was getting arrested the last time I saw him. He went to jail, he died. He had spent his life as a kind of warrior: he carried guns, he was the quickest draw anywhere, he mangled studio engineers or lawyers he felt were trying to rip him off, he could not read, had never been taught that skill, but he could kill if he had to. He was avenging something all the time, his vengeance was finally policed and criminalized, never rehabilitated in any more tender way, just returned as bondage. He sang songs in jail, entertained his jailers with stories and songs. I’m still avenging him. I’m still imagining his alter-destiny in a world where his very existence had not been criminalized.

In his story, “Will the Circle Be Unbroken,” Henry Dumas, who himself was killed by police, invents a Blacks-only jazz club set in Harlem and an “afro-horn” that if heard by white people kills them. A group of white hipsters comes to the club one night, name drops, begs for entrance, and when they are denied repeatedly, they call on a police officer who forces the bouncer to let them in. They enter and start to absorb the music and before the first song is over they are dead, the frequency kills them. They were warned.

I dream of a Black music, a Black sound, free of the shackles of the white gaze, impossible for police to attack or scrutinize, ineffable to those forces, free even of white desire. Unbroken, lethal to detractors, wherein we can hear our unobstructed selves and get closer to them in other spheres of life, where the pleasure we derive from our music isn’t always fugitive, in escape from those forces that police it, and escaping us to reach or appease white audiences and white modes of consumption. I dream of the notes that only we can hear recovered, the ones multi-instrumentalist Rahsaan Roland Kirk called the missing Black notes that have been stolen and captured for years and years and years.

Harmony Holiday is a poet, dancer, archivist, mythscientist and the author of Negro League Baseball (Fence, 2011), Go Find Your Father/ A Famous Blues (Ricochet 2014) and Hollywood Forever (Fence, 2015). She was the winner of the 2013 Ruth Lily Fellowship and she curates the Afrosonics archive, a collection of rare and out-of print-lps highlighting work that joins jazz and literature through collective improvisation.

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The Hunting of Billie Holiday & the Roots of the U.S. War on Drugs

Democracy Now April 7 2015

On the 100th birthday of the late Billie Holiday, we speak to journalist Johann Hari about how U.S. drug agents ruined the life of the country’s most celebrated jazz singer. Hari writes about Holiday in his new book, “Chasing the Scream: The First and Last Days of the War of Drugs.” Watch our full interview with Hari here: Part 1 II Part 2

TRANSCRIPT

JOHANN HARI: Yeah, not far from where we are now, in 1939, Billie Holiday stands on stage in a hotel, and she sings the song “Strange Fruit,” which obviously your viewers will know is an anti-lynching song. Her goddaughter Lorraine Feather said to me, “You’ve got to understand how shocking this was, right?” Billie Holiday wasn’t allowed to walk through the front door of that hotel; she had to go through the service elevator. To have an African-American woman standing up, at a time when most pop songs were like twee, you know, “P.S. I Love You,” that kind of thing, singing against lynching in front of a white audience was regarded as really shocking. And that night, according to her biographer, Julia Blackburn, she’s told by the Federal Bureau of Narcotics, “Stop singing this song.”

Federal Bureau of Narcotics was run by a man called Harry Anslinger, who I think is the most influential person who no one’s ever heard of. Harry Anslinger takes over the Department of Prohibition just as alcohol prohibition is ending, and he wants to find a new purpose for it. You know, he’s got this huge bureaucracy he wants to run. And he’s really driven by two passions: an intense hatred of African Americans—I mean, this is a guy who was regarded as a crazy racist by the crazy racists in the 1930s; he used the N-word in official police reports so often that his senator said he should have to resign—and a really strong hatred of addicts. And Billie Holiday, to him, was like the symbol of everything that was going wrong in America. And so, he gives her this order.

She refuses. She basically says, “Screw you. I’m an American citizen. I’ll say what I want.” She had grown up in segregated Baltimore, and she had promised herself she would never bow her head to any white man. And that’s when Harry Anslinger begins the process of stalking her, and eventually, I think, playing a role in her death, as was explained to me by her friends and by all the archival research.

The first person he sends to stalk her is an agent called Jimmy Fletcher. Harry Anslinger hated employing African Americans, but you couldn’t really send a white guy into Harlem to stalk Billie Holiday—it would be kind of obvious. So Jimmy Fletcher follows her around for two years, and she was so amazing, he fell in love with her. And he felt ashamed his whole life for what he did. He busts her. She’s sent to prison. The trial—she said, “The trial was called The United States v. Billie Holiday, and that’s how it felt.” And when she gets out, exactly what happens to addicts all over the United States today happens—what’s happened to those women I met in Arizona: She can’t get a job. You needed a license to be able to perform anywhere where alcohol was sold, and they wouldn’t give her the license. So, you know, her friend Yolande Bavan said to me, “What’s the cruelest thing you can do to a person is to take away the thing they love.” She sinks back into addiction.

When she’s in her early forties, she collapses here in New York City, she’s taken to hospital, and she’s convinced the narcotics agents aren’t finished with her. And she was right. She says to one of her friends, “They’re going to kill me in there. Don’t let them. They’re going to kill me.” She was right. In her hospital bed, she’s diagnosed with liver cancer. I spoke to the only surviving person who was still in that room—who had been in that room. She’s handcuffed to the bed. They take away her record player and her candies. They don’t let her friends in to see her. One of her friends manages to insist to the doctors they give her methadone, because she had gone into withdrawal. She starts to recover a little bit. Ten days later, they cut off the methadone. She dies.

Her friend Annie Ross—you know, there are lots of things that—I think there’s lots of things in that dynamic that tell us a lot about the drug war, that it’s founded in a race panic. At the same time that Harry Anslinger finds out that Billie Holiday is using—is a heroin user, he finds out that Judy Garland was a heroin user. He advises her to take slightly longer vacations and tells her she’s going to be fine. Spot the difference.

But the most amazing thing to me about the Billie Holiday story that really helped me to think about the addicts in my life is she never stopped singing that song. She always found somewhere to sing it. You know, she went wherever they would have her, and she sang her song about lynching, no matter how much they tried to intimidate her. And to me, that’s really inspiring, not just for resisting the racism of the drug war, but actually for realizing that addicts can be heroes. All over the world while we’re talking, people are listening to Billie Holiday, and they are feeling stronger. And that is an incredible achievement. And the people resisting the drug war who I met all over the world, from a transsexual crack dealer in Brownsville, Brooklyn, to, you know, a scientist who was feeding hallucinogens to mongooses to see what would happen, to the only country that has ever decriminalized all drugs, there is heroism in resistance to this war all over the world.

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