Jimi Hendrix and the Cultural Politics of Popular Music
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Jimi Hendrix and the Cultural Politics of Popular Music

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Jimi Hendrix and the Cultural Politics of Popular Music

About this book

This book, on Jimi Hendrix's life, times, visual-cultural prominence, and popular music, with a particular emphasis on Hendrix's relationships to the cultural politics of race, gender, sexuality, ethnicity, class, and nation. Hendrix, an itinerant "Gypsy" and "Voodoo child" whose racialized "freak" visual image continues to internationally circulate, exploited the exoticism of his race, gender, and sexuality and Gypsy and Voodoo transnational political cultures and religion. Aaron E. Lefkovitz argues that Hendrix can be located in a legacy of black-transnational popular musicians, from Chuck Berry to the hip hop duo Outkast, confirming while subverting established white supremacist and hetero-normative codes and conventions. Focusing on Hendrix's transnational biography and centrality to US and international visual cultural and popular music histories, this book links Hendrix to traditions of blackface minstrelsy, international freak show spectacles, black popular music's global circulation, and visual-cultural racial, gender, and sexual stereotypes, while noting Hendrix's place in 1960s countercultural, US-exceptionalist, cultural Cold War, and rock histories.

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Information

Š The Author(s) 2018
Aaron LefkovitzJimi Hendrix and the Cultural Politics of Popular Musichttps://doi.org/10.1007/978-3-319-77013-0_1
Begin Abstract

1. Jimi Hendrix—Gypsy Eyes, Voodoo Child, and Countercultural Symbol

Aaron Lefkovitz1
(1)
The City Colleges of Chicago, Chicago, IL, USA

Abstract

Focusing on Jimi Hendrix’s relationships with the transnational politics of race, gender, sexuality, class, nation, visual culture, and popular music, this chapter notes ways Hendrix, living during the tumultuous 1960s countercultural era of upheaval, occupies a singular place in the histories of popular music. Highlighting Hendrix’s early years in Seattle and ascent to becoming one of rock music’s pre-eminent musicians, this chapter highlights Hendrix’s links to racial, gender, and sexual stereotypes proliferating in US and transnational visual cultures and locates Hendrix in legacies of black-face minstrelsy, US and international “freak show” traditions, and black popular music’s global roots. Connecting Hendrix to other black-transnational male icons as a world-historical artist-activist, this chapter emphasizes ways Hendrix, as a prominent recording artist, musical pioneer, and politicized and historical figure, relates to categories of racial, gender, sexual, class, and national difference.

Keywords

GypsyVoodooCountercultureRhythm and Blues
End Abstract
Transversing US, UK, and transnational racial hierarchies, with strong desires to demarcate, surveil, enforce, and police-fixed racial borders, as a partly colored, racially interstitial being and extra-terrestrial racial, gender, sexual, and popular musical other, political, cultural, and transnational border crosser Jimi Hendrix (1942–1970), rock guitarist, singer, and songwriter, highlights dominant political-cultural categories of race, gender, sexuality, class, nation, visual culture, and popular music in his mid-twentieth-century transnational biography. Hendrix’s “freak ish” appearance and performances, centrality to racial visual-cultural stereotypes, legacies of threatening and non-threatening black-transnational masculinities, the 1960s counterculture , US mythologies of popular musical exceptionalis m, and transgression of hegemonic US cultural Cold War practices privilege an entertainer, symbol, and political-cultural figure who mastered the electric guitar, composed tender rock songs, and occupied an out-of-place yet “in-between” position in US and transnational popular cultures.
A musical pioneer and experimenter, taking rock music to radical and unique places, Hendrix fused jazz , blues , and soul with British avant-garde rock to dramatically redefine the electric guitar’s expressive potential and sonic palette. Though his career as a featured artist lasted only four years, Hendrix altered popular music’s trajectory and became one of the 1960s countercult ural era’s most influential musicians. Hendrix composed a classic repertoire of rock songs, from ferocious compositions to delicate, complex ballads. An exotic, racialized “freak ” whose appeal linked white hippies and black revolutionaries by masking black anger with the colorful costumes of London’s Carnaby Street, Hendrix came to epitomize this area and its iconic heritage as the birthplace of 1960s “swinging London,” the home of mods, skinheads, punks, new romantics, and twenty-first-century street styles, and the epicenter of culture and lifestyle in London’s West End.
A US Army paratrooper during the military’s nascent desegregation period,1 unable to conform to militaristic rigidity, Hendrix had an unorthodox style and predilection for playing at a high volume. Self-taught, Hendrix absorbed the recorded legacy of Southern-blues practitioners. Joining R&B2 bands and touring revues, the experience and stagecraft Hendrix gained during this formative period was a major factor in his development. Hendrix spent years on the road with Little Richard (1932–), the flamboyant R&B singer, songwriter, and pianist whose mid-1950s hit songs were defining moments in rock and roll’s maturation,3 the Isley Brothers , an R&B and rock band that began recording in the late 1950s and continued to have hit records in the 1960s and 1970s, and King Curtis (1934–1971), a saxophone virtuoso known for R&B, rock and roll, blues , funk, soul, and soul jazz . A bandleader, band member, and session musician, Curtis was also a musical director and record producer. Adept at tenor, alto, and soprano saxophone, Curtis was best known for his distinctive riffs and solos, heard on such songs as “Yakety Yak” (1958).
Hendrix was engaged as a backing guitarist by Little Richard when, during a 1963 Southern tour, he met blues guitarist Albert King , who taught him the technique of bending notes, reworking music’s intentionality, and repositioning popular music as a bridge between cultivated and vernacular cultures. Hendrix toured with singer Solomon Burke (1940–2010), whose early 1960s success in merging the African-American church’s gospel style with R&B helped usher in the soul-music era, The Supremes , the pop-soul vocal group whose tremendous popularity with a broad audience made its members among the 1960s’ most successful performers and Motown Records ’4 flagship act, the husband-and-wife team of Ike and Tina Turner , considered one of the hottest, most durable, and explosive R&B ensembles, and B.B. King (1925–2015), guitarist and singer who was a principal figure in the blues ’ development and from whose style leading popular musicians drew inspiration.
Hendrix also backed the Impressions, an African-American group formed in 1958 whose repertoire included doo-wop,5 gospel, soul, and R&B, and Sam Cooke (1931–1964), singer, songwriter, producer, and entrepreneur. Cooke was a major figure in popular music histories and one of the most influential post-World War II black vocalists, along with Ray Charles (1930–2004), pianist, singer, composer, bandleader, and a leading black-transnational entertainer billed as “the Genius,” credited with the early development of soul music, a style based on a melding of gospel, R&B, and jazz .6 While Ch arles represented soul at its most raw, Cooke symbolized soul’s “sweetness,” with “disciples” ranging from Smokey Robinson to James Taylor and Michael Jackson .7
Hendrix also performed with the Valentinos , a Cleveland, Ohio-based family R&B group, famous for launching the careers of brothers Bobby and Cecil Womack . The former brother found more fame as a solo artist while the latter found success as a member of the husband-and-wife team of Womack & Womack with Linda Cooke . During their 22-year career, the group was known for such R&B hits as “Lookin’ for a Love ,” covered by the J. Geils Band and later a solo hit for Bobby Womack , and “It’s All Over Now ,” covered by the Rolling Stones .
In Chicago, Hendrix visited the Chess recording studios , a company founded in 1950 and specializing in blues and R&B. Over time, it expanded into soul, gospel, early rock and roll, and occasional jazz and comedy recordings, released on the Chess, Checker, Argo, and Cadet labels. Founded and run by Leonard and Phil Chess , Jewish immigrant brothers from Poland, the company produced and released many singles and albums central to rock music. Chess has been described as the US’s greatest blues label, for whom such musicians as Muddy Waters (1913?–1983), the dynamic blues guitarist and singer who played a major role in creating post-World War II electric blues , recorded. Hendrix had hands-on experience in the political-cultural worlds in which black popular music developed, while greatly admiring the work of “white bluesmen” Bob Dylan , the Beatles , and Yardbirds , a 1960s British group best known for their inventive conversion of R&B into rock. Original members included Eric Clapton , a highly influential rock musician who later became a major singer-songwriter, Keith Relf , Chris Dreja , Jim McCarty , Paul Samwell-Smith , and Anthony (“Top”) Topham , with later members including Jeff Beck and Jimmy Page , the British musician, songwriter, and record producer who achieved transnational success as the guitarist and founder of the rock band Led Zeppelin .
In late 1965, Hendrix moved to Greenwich Village , the area that, beginning in the early twentieth century and especially since the early 1950s Beat movement,8 had been a mecca for creative radicals from all over the US, including artists, poets, jazz musicians, and guitar-playing folk and blues singers. In coffee houses like Cafe Wha? on MacDougal Street and Gerde’s Folk City at 11 West 4th Street, such singers as Bob Dylan , Paul Simon , and Fred Neil played for a few dollars to small crowds, discovering which songs worked and what to say between them. In Greenwich Village , Hendrix connected with white folk-rock musicians, played blues , rock and roll, Dylan ’s songs, and won the admiration of the Rolling Stones , Dylan’s guitarist, and legendary jazz producer and talent scout John Hammond (1910–1987), promoter, music critic, crusader for racial integration in the music business, and regarded as the most important non-musician in jazz histories, who promoted major popular music figures, from Count Basie and Billie Holiday in the 1930s to Bruce Springsteen during the rock era (and who engaged Hendrix to play lead guitar in Dylan’s group). “All Along the Watchtower ,” Hendrix’s only US Top 20 hit, restated Dylan’s song, and Dylan adopted Hendrix’s interpretation when performing it live on his 1974 tour.9
In search of more receptive audiences, Hendrix arrived in London in September 1966. His new unit, The Jimi Hendrix Experience , made its debut the following month in the French town of Évreux, between Paris and the English Channel. On returning to England, The Jimi ...

Table of contents

  1. Cover
  2. Front Matter
  3. 1. Jimi Hendrix—Gypsy Eyes, Voodoo Child, and Countercultural Symbol
  4. 2. “I Don’t Want to Be a Clown Anymore”: Jimi Hendrix as Racialized Freak and Black-Transnational Icon
  5. 3. Jimi Hendrix and Black-Transnational Popular Music’s Global Gender and Sexualized Histories
  6. 4. Jimi Hendrix, the 1960s Counterculture, and Confirmations and Critiques of US Cultural Mythologies
  7. 5. Conclusion
  8. Back Matter