THE POSTMORTEMS WERE SWIFT and decisive. Despite winning the popular vote, Hillary Clinton had lost key Rust Belt States. Which meant she had been rejected by working-class voters—those white guys in hard hats. This analysis could be indirect or straight-on. Mark Lilla wrote on the New York Times op-ed page that Clinton’s loss was a rejection of “identity liberalism.” By acknowledging the interests of traditionally disfavored groups, she turned off “the white working class and those with strong religious convictions,” Lilla argued. Two days after the election, Joan C. Williams, author of White Working Class (2017), wrote for the Harvard Business Review that Clinton lost because blue-collar whites saw in her “the dorky arrogance and smugness of the professional elite.” Even Bernie Sanders, the so-called paragon of coalition building on the left, found himself deferring to the public narrative. “It is not good enough to have a liberal elite,” Sanders said on a CBS This Morning interview less than a week after election day. “I come from the white working class, and I am deeply humiliated that the Democratic Party cannot talk to where I came from.”
There was nothing new in this critique of a losing Democratic campaign. When Ronald Reagan defeated Walter Mondale, a labor-friendly former vice president from Minnesota, in 1984, a series of focus groups led by the pollster Stanley Greenberg zeroed in on working-class voters in Macomb County, Michigan, who Greenberg famously labeled as “Reagan Democrats.” As one reporter noted at the time, Greenberg “found that these working-class whites interpreted Democratic calls for economic fairness as code for transfer payments to African Americans.” The New York Times reported a few days after the 1984 election that exit polls showed Mondale winning 90 percent of the African American vote. Yet Mondale apparently had been unable, in the Sanders formulation, to “talk to where I came from.”
There’s no dispute that general working-class support for Democrats has fluctuated from election cycle to election cycle. The one constant, though, is that “working-class” is almost always used in the media to suggest white, male workers. The representative Reagan Democrat was, literally, a white autoworker in Michigan. Even when the white prefix is used to indicate a specific research interest—as in Joan Williams’s White Working Class—there is still an unspoken assumption that this is the part of the working class that matters most. White workers were supposedly neglected in the 2016 campaigns, and so we ended up with Donald Trump instead of Hillary Clinton.
Ever since Syd arrived on the Southern California scene with the avant-garde “Flashlight” at just 16 years old, it’s been clear that the multi-hyphenate artist has a unique capability to sink her teeth into the tender flesh of intimacy and capture lightning-in-a-bottle moments through her music. Her lyricism is both erotic and emotional, a sublime counterpunch to the understated, sapphic sensuality of her production — the combination has shaped a contemporary remix of the Quiet Storm era of R&B. With the 29-year-old artist’s latest album, however, she planned to introduce the world to something new, something deeper: a journey of her love in song.
It’s impossible to discuss the last 25 years of Black popular music criticism without invoking the name Danyel Smith—the first woman to serve as Vibe magazine’s editor in chief. Between her career as a writer, helping capture and document the musical soundscapes that reflect different facets of Black life, to her personal journey, anchored by the ebbs and flows of Black popular culture—Smith’s frame of reference is deeply informed by an innate understanding of the transformative power of music history and its integral role in the definition of cultural identity and belonging. Now, with Shine Bright: A Very Personal History of Black Women in Pop, Smith expertly places herself in the canon of Black writers and de facto archivists such as Greg Tate, Cheryl Wall, and Saidiya Hartman. It’s part history, part memoir, and along the way, it also reclaims Black women’s rightful place in pop music.
Shamira Ibrahim: One thing I’ve always liked about your writing is the way you make these intricate connections. You start with connecting “Queen of Disco” Donna Summer to the 18th-century poet Phyllis Wheatley. How have you honed the ability to draw these connections for people who may not immediately see the through-lines that go from antebellum slavery through generations of pop music?
Danyel Smith: I appreciate the close attention to the text—that always matters to me very much. At this point in my career, it’s just the way I think, and frankly, I decided to stop fighting it. I have training as a journalist – years of on-the-job training, some training from school, some me training myself, and a lot of that has to do with getting things right. Getting the dates right, getting the moments right, getting the details right. For me, a big part of my work is resisting summary; I feel like so often, Black women’s lives are written about in summary. It is a privilege to have the time, honestly, to just actually think.
I really do adore and admire and often engage with Phyllis Wheatley and her work; the same for Donna Summer. I don’t know that I thought about them both being Boston girls until I was getting close to maybe the midpoint of this book. You’re just writing Boston a million times, and you’re checking your spelling of Massachusetts a million times, and something shakes out; you hear the Boston inflection again in Donna Summers’ voice. It came to me because I had time to think and then had the confidence to stop fighting that negative voice in my head that says, “does that really matter?”
Oftentimes, when attempts are made to bestow prestige on the genre of comedy, a through-line is drawn directly to tragedy—with the cross-section of both (represented by the famous masked Greek deities “Thalia and Melpomene”) representing the fine art of the stage. Actress and comedienne Jessica Williams, however, has never been one to confine herself to the tedium of convention.
A disruptive force since her arrival on The Daily Show when she was just 22 years old, Williams has chosen to dance between the genres of comedy and romance, interrogating the crevices of each category in unexpected and enthralling ways. “They’re all shades of each other,” Williams, now 32, says in between bites of her Sweetgreen salad. “I think a lot of couples actually do all these weird, funny inside jokes with each other, and that’s, like, the huge garden in the relationship.”
Few couples typify this dynamic as acutely as the fictive Mia and Marcus of Love Lifeseason 2, played by Williams and the charmingly neurotic William Jackson Harper. Under the guidance of showrunners Rachelle Williams and Sam Boyd, the duo masterfully create a universe replete with humor, accountability, pain and growth—where love is explored as a series of choices, as opposed to a folly of fate. Their conflicts, even at their most fraught, are grounded and tangible; the lexicon of their community is immediately established, with nary a didacticism. The chemistry between the two crackles during their first interaction, when Mia enters unmoored book publisher Marcus’s life as a statuesque hybrid of femme fatale and manic pixie dream girl.
Originally published for Vulture on March 30, 2022.
When Angelique Kidjo accepted her 2016 Grammy for Best Global Music Album, she forecasted a future well beyond her own accomplishments. “I want to dedicate this Grammy to all the traditional musicians in Africa in my country, to all the younger generations that knew our music,” the Beninese artist said. “Africa is on the rise.”
It was a bold premonition, and one without much precedent in the United States. For a long time, the Grammys and American music industry at large relegated artists like Kidjo to the nebulous genre of “world music,” which, alongside Latin pop and reggae, remained one of several niches that were stratified not by any technical criteria, but by a vaguely colonial pan-ethnic taxonomy. It’s why salsero Marc Anthony, rocker Juanes, and música urbana artist Bad Bunny could receive the same award, despite having disparate musical skill sets, or why Best Reggae Album frequently featured dancehall artists; adherence to indigeneity is not the standard.
Continue reading →
On February 24, Russia breached the Ukrainian border, invading the country from four directions. Immediately, the western world mobilized in support of the Ukrainian people: #IStandWithUkraine trended globally, and brands everywhere shared messages of solidarity, sporting the Ukrainian flag. In a rare first, people seemed to be mostly united on a topic of international affairs: the Ukrainian people needed support, and anyone fleeing the casualties of war should absolutely have the right to be afforded shelter and protection. Unfortunately, the hidden caveat of international diplomacy is that it is predicated on a global framework of anti-Blackness, and the current conflict is no exception.