Tag: hip-hop

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Unwavering Radiant: Keith Haring

One election day when I lived in Chicago, I walked over to the school by my house to vote. On my way to the converted classroom that served as the polls, I was stunned stupid by a hallway-long Keith Haring mural. The vibrant colors and simple characters are impossible to mistake for anyone else’s work. Haring is one of my all-time favorite artists, and I had no idea that one of his last murals was only a few blocks from my house. During my undergraduate studies, my last big paper in English Composition 102 was a biography of Haring. He passed away as I was writing it.

Keith Haring mural at the William H. Wells Community Academy High School in Chicago, completed in November 1989. Panoramic photo by me.

As an advocate and an artist, Haring occupied a unique place in the world. He skirted the aesthetics of typical graffiti by drawing thick-lined stick-figure characters and animals dancing and moving, the lines as flexible as their fancies. “Haring demonstrated that one could create art on the street that differed from the more pervasive lettering-based graffiti,” writes my friend and Obey Giant artist Shepard Fairey in the Foreword to Haring’s Journals. “He also showed me that the same artists could not only affect people on the streets, they could also put their art on T-shirts and record covers, as well as have their work respected, displayed, and sold as fine art.” Whereas most graffiti looks like graffiti—that is, it embodies its own aesthetic, much in the way tattoos do—Haring’s was more whimsical, like children’s hieroglyphs, if the children understood the many facets of line, its limits, and its capacity to communicate.

“Your line is your personality.” — Keith Haring

We love to hear the story about how artists live and worry. Graffiti proper, in the modern sense of the term, started in the late 1960s in New York City when a kid from the Washington Heights section of Manhattan known as Taki 183 (“Taki” being his tag name and “183” being the street he lived on) emblazoned his tag all over NYC. He worked as a messenger and traveled all five boroughs via the subways. As such, he was the first “All-City” tagger. Impressed by his ubiquity and subsequent notoriety, many kids followed and graffiti eventually became a widespread renegade art form. Aerosol artists embellished their names with colors, arrows, 3-D effects and wild lettering styles.

By the mid-to-late 1970s, New York—especially its subway system—was covered with brightly colored murals with not only tag names, but holiday messages, anti establishment slogans and full-on art works known as “pieces” (short for “masterpieces”). The world of graffiti preceded the rest of hip-hop culture, but became an integral part during hip hop’s early-1980s boom, joining breakdancing, emceeing and DJing as hip-hop’s four elements.

After filling fifty bags with garbage, cleaning up the three-foot-high garbage piles obscuring an abandoned handball wall on the corner of East Houston Street and the Bowery in the East Village, Haring and his partner, Juan Dubose, painted a giant mural of his signature figures breakdancing, running, and spinning in bold, fluorescent colors. Like many other graffiti artists replacing the drab city walls and boring metal subway trains with greetings and flashy colors, Haring saw himself as doing a service to the city. City officials and stuffy citizens hardly agreed. Massive anti-graffiti campaigns grew right along with the art form itself and are still in effect today in most major metropolitan areas. These specialized anti-graffiti forces only added to the art form’s already outlawed status. The ability to pull off a hype piece under such increasing pressure only made great writers more revered for their skills.

Haring started his public-art practice using chalk on empty ad panels in the New York subway stations. In spaces usually reserved for advertising, Haring drew alien abductions, mushroom clouds, radiant babies, barking dogs, televisions, and people, people, people. Between 1980 and 1985, he sometimes produced upward of forty drawings a day. This practice eventually gave way to murals and other more colorful paintings. His simple designs, characters, and animals caught on, even with a graffiti-weary public, leading to gallery shows and commercial work.

“Keith in the subway” (CC BY-NC 2.0) Ken Lig / JUST SHOOT IT! Photography

In spite of criticisms about the latter, his art never lacked bite. His images pushed back against everything from apartheid in South Africa and the threat of nuclear weapons, to the epidemics of crack and AIDS. These works appeared not only in chalk on black paper ad blocks but printed on posters, wheat-pasted on poles, and buttons on the lapels of friends and strangers. So prolific was his artistic protest and promotion that he drew the envy of no less a contemporary than Andy Warhol. “He was jealous of how Keith was like an advertising agency unto himself,” said the photographer Christopher Makos. “That was the cleverest thing any artist at the moment was doing.”

Companies develop—or hire other companies to develop—brand identities and campaigns. Logos, slogans, and thematic series of ads combine to sell products, brand recognition, and brand loyalty. Like the best branding, graffiti tags have to be catchy, and they have to have good letters or great characters. Graffiti and its corporate sanctioned sister art, advertising, are our modern day cave paintings. As Marshall McLuhan put it, “ads are not intended to be seen but to produce an effect. The cave paintings were carefully hidden. They were a magic form, intended to affect events at a distance.”

The artist Yasiin Bey once called hip-hop a folk art. It’s art by the people, for the people, and provides some use outside of mere decoration. “Art is nothing if you don’t reach every segment of the people,” Haring once said. “The performative nature of drawing for him was very important,” said his dealer Tony Shafrazi, describing a scene where Haring had run into a group of young people at a coffeeshop and drew pictures and gave them away. “That form of producing and giving was beyond any form of management. He had to let it flow. He couldn’t limit it.” Haring wrote the following in his journal on March 18, 1982:

My contribution to the world is my ability to draw. I will draw as much as I can for as many people for as long as I can. Drawing is still basically the same as it has been since prehistoric times. It brings together man and the world. It lives through magic.

Keith Haring passed away on February 16, 1990 due to complications from AIDS, yet his work is more widespread now and as recognizable as ever, still celebrating simple, innocent notions like spontaneity, generosity, and a love of humanity. As I mentioned above, I was writing an English Composition paper about him when he died, but I currently have a pair of socks with his drawings on them. His work is timeless.

And traditional graffiti still thrives in cities and along major train lines. It has survived as what the punk-intellectual Jello Biafra once called “the last bastion of free speech,” and the yippie Abbie Hoffman called it “one of the best forms of free communication.” Anyone can grab a can of spray paint, a fat marker, or some chalk and make their thoughts known to the passing population. You can buff graffiti, you can paint over it and you can arrest its practitioners, but as long as someone feels that their voice isn’t being heard, you can’t make it go away.

This post is part of a loose trilogy:

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From Blackout to Breakout

Of all the technologies we take for granted, electricity has to be near the top of the list. Though it shouldn’t ever be interrupted, we’re not that suprised when the wifi is down. Streaming services still regularly buffer. Pinwheels, hourglasses, ellipses—an entire semiotics of technology’s foibles, failures, and inconveniences. But when the power goes out, everything stops. Everything. And even though they’re not that uncommon, we’re not prepared. As the former broadcast journalist Ted Koppel puts in his 2015 book Lights Out: A Cyberattack, A Nation Unprepared, Surviving the Aftermath, “We tend to come up with funding after disaster strikes.”

The New York Times on July 14, 1977 during a 24-hour blackout in New York City.

With historical contrast, in his 2010 book, When the Lights Went Out: A History of Blackouts in America, the technologist David E. Nye writes that “by 1965, many New Yorkers regarded a blackout as a violation of the expected order of things. Yet it seemed an anomaly without long-term implications, and the paralysis of that night became the occasion for a liminal moment.” Such liminal moments are hard to come by, as the machinations of the city regularly work against the freedom they afford. Increasingly, the spaces required for dreaming, for creation, and indeed for freedom, are the product of artifice. They have to be intentionally assembled and deployed. Kodwo Eshun writes,

The technological conditions for intervention in the present have to be artificially constructed. They are not spontaneously available. To embark on a project that is set in the present, you have to renounce digital abundance by undergoing a temporal diet or media famine. You have to turn yourself into a castaway marooned on an island of the present separated from the abundance of digital archives and previous musical eras that continually saturate the contemporary.1

The idea of an outside or in-between space of dreaming recalls Hakim Bey’s temporary autonomous zone (TAZ). That is, the creation of temporary spaces that allow for moments of freedom, acts of creativity, and the availability of otherwise nonexistent autonomy outside the reach of established authority. Though certainly not the same thing, these spaces are similar to William Gibson’s idea of bohemias: subcultural backwaters that allow for new forms to flourish outside the influence of hegemony (Gibson cites Haight-Ashbury in the 1960s and Seattle in the 1990s as examples). Co-opted and all but defanged by the rave culture that followed its inception in 1991, the TAZ deserves a reassessment in our post-globalized world.

Hakim Bey’s T.A.Z: Temporary Autonomous Zone (Autonomedia, 1985) and other incendiary texts.

One can imagine assembling one of Bey’s pirate utopias, but it’s easier to see them happening unintentionally. That is, when the mechanizations of modernism break down, leaving us alone in the moment, in an unintentional TAZ. The unintentional TAZ’s most recognizable form might be the blackout: a sudden inescapable shadow of spontaneity and creation.

Writing about a power blackout that affected 50 million people in North America in 2003, Jane Bennett defines assemblages as follows:

Assemblages are ad hoc groupings of diverse elements, of vibrant materials of all sorts. Assemblages are living. throbbing confederations that are able to function despite the persistent presence of energies that confound them from within. They have uneven topographies, because some of the points at which the various affects and bodies cross paths are more heavily trafficked than others. and so power is not distributed equally across its surface. Assemblages are not governed by any central head: no one materiality or type of material has sufficient competence to determine consistently the trajectory or impact of the group. The effects generated by an assemblage are, rather, emergent properties, emergent in that their ability to make something happen (a newly inflected materialism, a blackout, a hurricane, a war on terror) is distinct from the sum of the vital force of each materiality considered alone.2

Admittedly borrowing from Gilles Deleuze and Félix Guattari (A Thousand Plateaus), as well as Baruch Spinoza (Ethics), Bennett’s assemblage doesn’t lack intention. It lacks human intention. The blackout as monster, overtaking the city in a lumbering lack of light.

“I think bohemians are the subconscious of industrial society. Bohemians are like industrial society, dreaming.” — William Gibson

David E. Nye argues that public space transformed by New York blackouts is not an instance of technological determinism, a topic Nye has explored in depth previously.3 His take seems to flip one of Gibson’s well-worn aphorisms: The street finds its own use for things. If the technological use is culturally determined, then the use finds its own street for things. Nye writes,

By the beginning of the twenty-first century, blackouts were recognized as more than merely latent possibilities. They were unpredictable, but seemed certain to come. Breaks in the continuity of time and space, they opened up contradictory possibilities. From their shadows might emerge a unified communitas or a riot. The blackout shifted its meanings, and achieved new definitions with each repetition. For some, it remained a postmodern form of carnival, where they celebrated an enforced cessation of the city’s vast machinery.4

The Daily News front page on July 14, 1977.

Echoing the massive 1965 blackout, after an 11-day heat wave, on the evening of July 13, 1977, successive lightning strikes strained New York City’s already overtaxed power grid, shutting it down for 24 hours. A blacked-out bohemia pushed the already simmering hip-hop subculture to an overnight boil. Emcee Rahiem of Grandmaster Flash and the Furious Five says, “The blackout of 1977 is what helped to spawn a multitude of aspiring hip-hop practitioners, because prior to that, the majority of aspiring DJs didn’t have two turntables and a mixer or the speakers. So, when the blackout happened, it just seems that everybody got the same idea at the same time. And when the lights came back on in New York City, everybody had DJ equipment.” Latin Quarter club manager Paradise Gray adds, “Not too many people in the Bronx could afford big sound systems until after the blackout. Then, everybody had sound.” To retrofit an idea, the Boogie Down became an unintentional temporary autonomous zone that night.

“When you get to the blackout, it shifts hip-hop. It’s a pivotal moment, because like a week later, everybody was a DJ. Everybody.” — MC Debbie D

Easy A.D. of the Cold Crush Brothers sums it up nicely: “The Bronx went from being decayed into something beautiful. The vibration of the music and the combination of bringing all those elements together, you had to be in there to feel it, because most of the time people only experience the music. But when you have all those elements in one place together, then you understand the essence of the hip-hop culture.”5 The blackout didn’t spawn the culture, but the autonomy it afforded pushed it toward national prominence.

This post is part of a loose trilogy:

Notes:

  1. Quoted in Gavin Butt, Kodwo Eshun, & Mark Fisher (eds.), Post-Punk: Then and Now, London: Repeater Books, 2016, 20; Iain Chambers writes, “With electronic reproduction offering the spectacle of gestures, images, styles, and cultures in a perpetual collage of disintegration and reintegration, the ‘new’ disappears into a permanent present. And with the end of the ‘new’—a concept connected to linearity, to the serial prospects of ‘progress,’ to ‘modernism’— we move into a perpetual recycling of quotations, styles, and fashions: an uninterrupted montage of the ‘now.’”; Iain Chambers, Popular Culture: The Metropolitan Experience, New York: Routledge, 1986, 190.
  2. Jane Bennett “The Agency of Assemblages and the North American Blackout,” Public Culture ‘7, no. 3 (2005).
  3. See chapter 2 of David E. Nye, Technology Matters: Questions to Live With, Cambridge, MA: The MIT Press, 2006.
  4. David E. Nye, “Public Space Transformed: New York’s Blackouts,” in Miles Orvell & Jeffrey L. Meikle (eds.), Public Space and the Ideology of Place in American Culture (pp. 367-384), Leiden, NL: Rodopi, 2009, 382.
  5. These quotations are from Jonathan Abrams’ The Come Up: An Oral History of the Rise of Hip-Hop, New York: Crown, 2022.
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Escape from New York: Hip-Hop 1981

With its burnt-out buildings and broken windows, the South Bronx became an emblem of urban erasure, a wound of highway-bound white flight. It was late-night monologue fodder, a cautionary movie set, and a political pawn piece. Upon visiting the neighborhood on August 5, 1980, then-Presidential candidate Ronald Reagan commented that it looked like it had been hit by an atomic bomb.[1]

When Reagan took office in 1981, conditions were no better, but something was emerging from the area. Controversial on the streets, the Sugar Hill Gang’s “Rapper’s Delight” had brought hip-hop to the airwaves and subsequently the suburbs; Afrika Bambaataa and the Soulsonic Force and Grandmaster Flash and the Furious Five were touring the country; and those groups and Kurtis Blow had radio hits. “I didn’t see a subculture,” artist and emcee Rammellzee once said, “I saw a culture in development.”[2]

Though I didn’t know what it was called, I first heard hip-hop around this time. Copies of copies of copies, it trickled down from the Big Kids on hissy cassettes, shared via handheld recorder, Walkman, and boombox. My friends and I called it “breakdance music.” We were in middle school, a time of tribe-seeking and experimenting with identity. I’d just chosen skateboarding and BMX. Later those things would lead to DJing and keeping graffiti piece books, but breakdancing had loose ties with flatland—the spinning, gyrating strain of BMX done in empty tennis courts and parking lots. That was my thing and my entry point to hip-hop.

When I first heard it, most of hip-hop culture that existed at the time was yet to be recorded. Coming out of the electro scene in 1981, a group called Positive Messenger did a rap song called “Jam-On’s Revenge.” It was meant as a parody, but when it was re-released in 1983 as “Jam On Revenge (The Wikki-Wikki Song),” after the group changed their name to Newcleus, it was my first favorite rap song.[3] Its wacky, outsized characters and their high-pitched, cartoon voices proved the perfect initiation for my young ears, and the song contains the hallmarks of early hip-hop: catchy hooks and rhymes you could easily learn and rap along to (“Wikki-wikki-wikki-wikki… diggy dang diggy dang da dang dang da diggy diggy diggy dang dang”), lyrics about hip-hop culture itself (“‘Cause when I was a little baby boy, my mama gave me a brand new toy / Two turntables with a mic, and I learned to rock like Dolomite”), and of course, a beat you could pop and lock to. Having been re-released several times since, it’s still the song the group is most widely known for.

Though superproducer Dr. Dre cites seeing Clinton’s Parliament-Funkadelic in concert in LA as the event that opened his mind to music without limits, he also says, “My first exposure to hip-hop was ‘The Adventures of Grandmaster Flash on the Wheels of Steel’. That’s what started me deejaying. I think I was about 15.”[4] Released in 1981, Flash’s “Adventures…” remains the ultimate DJ cut, a cut-and-pasted collage of bits, beats, basslines, and spoken vocal samples from Chic, Queen, Blondie, Michael Viner’s Incredible Bongo Band, the Hellers, Sugarhill Gang, Sequence and Spoonie Gee, and his own Furious Five. This record and Afrika Bambaataa and the Soulsonic Force’s “Planet Rock,” which combines everything from Kraftwerk to Sergio Leone, provide the cornerstone of hip-hop composition. “To understand the magnificent creativity of the hip-hop DJ and the logical progression of today’s masters is to listen closely to both these cuts,” writes CK Smart.[5]

Long before hip-hop went digital, mixtapes—those floppy discs of the boombox and car stereo—facilitated the spread of hip-hop from the South Bronx in New York to far-flung suburbs and small towns. Hiss and pop were as much a part of the experience of those mixes as the scratching and rapping. Though we didn’t know what to call it, we stayed up late to listen. We copied and traded those tapes until they were barely listenable. As soon as I figured out how, I started making my own. A lot of people all over the world heard those early cassettes and were impacted as well. Having escaped from New York City to parts unknown, hip-hop became a global phenomenon. Every school has aspiring emcees, rapping to beats banged out on lunchroom tables. Every city has kids rhyming on the corner, trying to outdo each other with adept attacks and clever comebacks. The cipher circles the planet. In a lot of other places, hip-hop culture is American culture.

We watched hip-hop go from those scratchy mixtapes to compact discs to shiny-suit videos on MTV, from Fab 5 Freddy to Public Enemy to P. Diddy, from Run-DMC to N.W.A. to Notorious B.I.G. Others lost interest along the way. I never did, and it all started in 1981.

This post is part of a loose trilogy:

The above is an edited excerpt from my book Dead Precedents: How Hip-Hop Defines the Future (Repeater Books, 2019). In this form, it was originally published in the Winter 2022 issue of Pulp Modern. The year 1981 was the theme of the issue. Many thanks to Alec Cizak for the opportunity to correct a few factual flubs.

Notes:

[1] Parts of this piece were adapted from my book, Dead Precedents: How Hip-Hop Defines the Future, London: Repeater Books, 2019. This is a detail I got wrong in there: I said he was already president when he visited the South Bronx in 1980. Shout out to Josh Feit.

[2] Quoted in Rammellzee on the Making of “Beat Bop” (previously unpublished interview, 1999), Egotripland, March 27, 2010.

[3] In my lone TV interview so far, I mistakenly called the song “Joystick,” which was another early jam I liked in middle school. Such are the perils of memory and live television.

[4] Quoted in S. H. Fernando, Jr., The New Beats: Exploring the Music, Culture, and Attitudes of Hip-Hop. New York: Anchor Books, 1994, p. 237-238.

[5] CK Smart, A Turntable Experience: The Sonic World of Hop-Hop Turntablism, SLAP Magazine, pp. 74-75.

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Preorder THE MEDIUM PICTURE!

My post-punk media-theory book, The Medium Picture, is now available for preorder from all of your favorite places: UGA Press, Bookshop, Barnes & Noble, and even Amazon! Preorders mean more than you think. They’re very important for the life and success of the book. If you know you’re going to buy it, please consider snagging a copy early.

Preorders serve as an early indicator of a book’s potential success. They signal to publishers and retailers that there is interest in the book, which can lead to increased marketing efforts and larger print runs. For authors, preorders can be crucial in boosting their book’s visibility on platforms like Amazon. This can improve their sales rankings and increase exposure. On Amazon, preorders can affect the sales ranking before release, which might influence the platform’s promotional efforts. If you’re not sure, read on! Thank you!

Of all of my books, this is the one I’ve worked on longest and hardest. It’s the closest to my heart.

Here’s what other people are saying about it:

“Exactly the sort of contemporary cultural analysis to yield unnerving flashes of the future.” — William Gibson

“Like a skateboarder repurposing the utilitarian textures of the urban terrain for sport, Roy Christopher reclaims the content and technologies of the media environment as a landscape to be navigated and explored. The Medium Picture is both a highly personal yet revelatory chronicle of a decades-long encounter with mediated popular culture.” — Douglas Rushkoff

“A synthesis of theory and thesis, research and personal recollection, The Medium Picture is a work of rangy intelligence and wandering curiosity. Thought-provoking and a pleasure to read.” — Charles Yu

The Medium Picture comes out on October 15th: 10/15/2025!

Get yours now!

Sharable Images!

If you’re so inclined, you can post one these on the social medium of your liking. Link ‘em to your favorite online book outlet or just to http://www.themediumpicture.com

Thank you!

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8 Non-Musical Influences on clipping’s Latest Record

In a recent Flood Magazine article, clipping break down the non-musical influences of their new record, Dead Channel Sky. My book Dead Precedents gets a mention:

Dead Precedents: How Hip-Hop Defines the Future by Roy Christopher:
We started making Dead Channel Sky because we’d made the song “Run It” for a video game that didn’t end up using it. But it wasn’t until I read Roy’s book about the parallel evolutions of hip-hop and cyberpunk fiction that I could wrap my head around creating a whole cyberpunk project. In the book, he draws connections between the two forms’ repurposing of technology, and making art out of the scraps of industrial capitalism (think: computer hacking and turntablism) as two potential visions for the future. I asked Roy to summarize his argument in the press release for the album, so I’d ask you to read it there, rather than have me stumble through it myself.

Still pinching myself…

Here’s the press release I wrote on the Sub Pop site. Cop your copy!

And pick up Dead Precedents already!

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harbanger: Attack of the Hyperturntablists!!

Harry Allen, Hip-Hop Activist and Media Assassin, will be presenting a colloquium on Wednesday, March 12 at noon EST at Harvard University’s Hutchins Center. harbanger is the turntablist septet formed by Harry Allen at MIT in 2020. He is currently working with them as his research project at the center. During the colloquium, He will discuss how the idea for harbanger came together, why he did it, his challenges, his objectives, and his vision of the future. In addition, he will play some videos they’ve shot and some music they’ve made. The whole lecture will last about 90 minutes, including a Q&A session. Join us!

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Mars Kumari: Grit and Grief

When the French philosopher Jacques Derrida defined the lingering Marxism of late-Capitalist society as hauntological, mashing together the words “haunting” and “ontology,” he couldn’t have imagined what the era might sound like. Bay Area beat maestra Mars Kumari captures the grit and grief of loss we all feel now, haunted as we are by what was here and is now missing.

I met Mars Kumari at Oblivion Access in Austin in the summer of 2023, where she gave me a demo CD of her record, I Thought I Lost You (Bruiser Brigade, 2023). I already had her record for deadverse, Mars Kumari Type Beat (2021), so I was stoked for the preview. She’s moved on and on since then with collaborations in the works with legends like Del the Funky Homosapien and Dose One and a new solo record for Handsmade Collective.

Mars Kumari. Illustration by Eleanor Purcell.

Roy Christopher: How’d you get into making music in the first place?

Mars Kumari: I first started learning music theory through piano lessons from age 6 onward, but didn’t start making my own music until around age 15/16 when my older brother gave me a pirated copy of Ableton. It was on version 8 at the time but 10 years later it’s still my weapon of choice. It took a lot of trial and error to learn (also YouTube tutorials). Throughout that period of time I’d absorb the music my brother listened to via these mix CDs he’d make, which is how I discovered MF DOOM, Del the Funky Homosapien, Crystal Castles, Flying Lotus, Nujabes, and Earl Sweatshirt, among so many others that ended up being core influences of mine.

I spent a year or so making beats by myself until I met my lifelong friends Keyvon and Shishan around 2015, and we all learned to produce and rap alongside one another. In 2019 and early 2020 when I was in university I performed alongside my good friends Nina Spheres and Parish as part of a dark ambient drone trio (collectively titled Nina Spheres). I learned much of what I know about sound design, layering and harmonics from that experience.

RC: More than any era of hip-hop, I hear the second wave of industrial acts (e.g, Scorn, Skinny Puppy, Justin Broadrick, Kevin Martin, the more ambient moments of Meat Beat Manifesto, Wax Trax Records output, et al.) in your work. Is that me just superimposing my own listening history, or do you find kindred sounds in there?

MK: I’ve been getting into the work of Justin Broadrick (specifically JK Flesh) since I saw him at Oblivion Access! I’m familiar with Skinny Puppy and Meat Beat Manifesto, but I need to get into their catalogs more. There are too many artists that influence me to name in one sentence, but Boards of Canada, dälek, Clams Casino, and Burial are some big ones for sure.

RC: What do you call it?

MK: My music?

RC: Yeah.

MK: I usually just say I make beats, even if that’s sort of oversimplifying it. My foundations have always been in industrial hip-hop, drone and shoegaze, but over the last 3 years that I’ve been performing for raves and nightclubs in the Bay, I’ve been listening to a lot more jungle, hard techno, dubstep, digital hardcore, things like that. I had listened to these kinds of music before but being around so much of it the last few years has had a major influence on my sound.

The context and emotions I associate with these kinds of music are consistently integral to the concepts behind my albums. For example, a lot of what I incorporated into Daybreak reminds me of some of my favorite memories of being surrounded by other trans people I love at parties and raves (places I’d be hearing the sort of music that inspired this) coupled with the comparative isolation of waking up the following morning alone in a world that hates people like us. It’s both of those feelings in equal measure behind the sound.

Given how important to the music the memories are, I guess I’d call it hauntology, but to me that feels more like a guiding philosophy and spirituality than a useful descriptor of the way it objectively sounds. There are many different sounds that the word hauntology describes; I think what unites them is more abstract.

Me and Mars at Oblivion Access in Austin in 2023. Selfie by Mars.

RC: What does hauntology mean to you?

MK: Mark Fisher defined it far better than I ever could, but in the context of music I would say it refers to sounds that evoke the distance between yourself and something you remember. The core memory is important, yes, but all music evokes memory on some level. Hauntology centers that temporal distance between you and your memories along with the feelings that may summon (usually nostalgia or a nonspecific feeling of loss). To me it’s more of a guiding set of principles.

However, as a broader philosophy of ghost-like things and temporal disjunction, it strongly informs my relationship to identity (especially gender identity). My own experience of transition has been one of constant tension between past and future selves. Early on, I felt as if the future I had chosen to seal away by transitioning was still haunting me; these days what I feel is more of a sense of having the past selves live on as revenants in my body alongside who I am now. Even the phrase “who I am now” feels relatively meaningless when the present self is never without past or future iterations.

RC: How would you chart the progression of your sound over your last five records?

MK: I put together my first album Anhedonic Mirages (2020) using beats I had made across the previous 5 years which I resampled and reshaped using a lot of distortion, reverb, and grain delay. It serves twofold as an exploration of a new sound and a reflection of where I felt I existed spiritually and temporally in my transition (and by extension the way in which past and future selves behave like revenants). It’s very washed out and bathed in noise and the song structures across this project follow a sort of dream logic. The whole thing is pretty “lo-fi” so to speak; from here I’ve tried to achieve clearer and clearer mixes with each album.

Mars Kumari Type Beat (deadverse, 2021).

I released my next project Elysian Mourning (2021) the following February. This album is a bit more sparse and dreamlike; there’s less percussion than in the last album and what is there is subdued. The drones were the focus here. I used my SP-404 extensively for this one; something I like about the original model is the way that electrical noise stacks and multiplies the more you resample something.

Mars Kumari Type Beat (2021) once again re-centers the drums. Some of the oldest beats I’ve ever put out are on here; as such it’s much more varied in its sonic pallet. There are alternative versions of tracks from the previous two albums, beats I started in 2015, and lots of samples from tape reels. I originally released it for Bandcamp Friday that August, and dälek took a liking to it and offered to put that out on deadverse. I’m endlessly grateful that he took a chance on me.

I Thought I Lost You (Bruiser Brigade, 2023).

My next album I Thought I Lost You (2023) took two years to complete and release. There were often field recordings and found sound in the backgrounds of previous albums but they’re much more in focus here, serving as leitmotifs. For example, the ambient passage at the beginning of the final track is lifted from a cassette I found with a recording of someone’s funeral. The atmosphere of that room comes through even in the absence of the eulogy. Even when these kinds of recordings aren’t so closely tied to death, the nature of them is inherently ghost-like in their detachment from any identifiable source. All you have is the recorder’s voice, the room they were in, and to a subtler extent what they were feeling. All with no semblance of an idea of who this was, what they were like, or if they’re even still alive. A voice with no name or body is a ghost in my eyes.

Anyways, I Thought I Lost You is stylistically similar to Anhedonic Mirages, but much more refined, versatile, and massive. There are elements of jungle, noise, industrial hip-hop, and plunderphonics, all texturally united with a dense veil of dark ambience. I wanted to instill a sense of immersion into a new world. Conceptually, it’s grief as a dimension. This was released via Bruiser Brigade Records and mastered by Raphy.

Daybreak (Handsmade Collective, 2024).

My latest album Daybreak (2024) is my attempt at deconstructed club, fusing hard techno and drum and bass and house with industrial hip-hop and gossamer layers of ambience. I wanted to make something that felt really crystalline and pretty that would sound great on a live soundsystem. Most of the songs here were designed for live performances, and many times I’d audition my mixes by playing them at shows and seeing how it sounded and how people responded. I try to wear my influences on my sleeve less these days, but it is very much inspired by artists like Burial, Arca, and Eartheater. I used a lot more synths and software drums here than in earlier albums (which were mostly or entirely sample-based, it’s more of a 50/50 ratio here). I’m really proud of the mix on this one. This is my first record with Handsmade Collective.

In summary, my sound has always had industrial trip-hop and dark ambient at its core, but over time has incorporated elements of deconstructed club and IDM with an increasingly glossy finish. Improving my mixing from one project to the next has always been a priority, and the results of working toward that are showing more and more in the increased clarity and scale of the sound.

RC: What’s coming up next?

MK: A full-length album with Del the Funky Homosapien has been in the works for most of the year. It’s about halfway recorded, and I’m aiming to have it out sometime midway next year. It’s tricky for me to say how it will sound given that it’s still in the works, but in a way it unites the grit of I Thought I Lost You with the gloss of Daybreak. I just started work on an LP with Dose One as well. There are other LPs and EPs planned as well, including one with my friend Q3, one with Uboa and Hook Operator, a noise EP with Lucas Abela and another solo record. Besides that, hopefully I can get a pet rabbit soon.

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Dead Channel Sky

Because of their mix of hellified gangster shit and progressive compositions, I once jokingly called clipping. “Deathrow Tull.” Well, it’s not a joke anymore. While their last few projects have been record-long concepts like the classic prog rock of old, Dead Channel Sky is mixtape-like, a carefully curated collection of songs in which every track is a love letter to a possible present. Like a mashup of distinct elements, the overall concept is there, but the result is brief glimpses into a world rather than an overview of it. It sounds crisp and classic at the same time. When something strikes us as retrospective and futuristic at the same time, it’s a reminder of how slipshod our present moment truly is.

In my book Dead Precedents: How Hip-Hop Defines the Future (Repeater Books, 2019), I draw what Walter Benjamin would call correspondences between early hip-hop culture and cyberpunk literature, the binary stars of the solar system at the end of the millennium. I exploit their similarities to illustrate how the cultural practices of hip-hop have informed the cultural practices of the now. Hip-hop was borne of the post-apocalyptic scene in the South Bronx in the early 1970s. Its repurposing of outmoded technology, the hand-styled hieroglyphic screennames on every colorfast surface, and the gyrating dance moves—an entire culture forged from the freshest of what was available at hand—mirrors the post-apocalyptic techno-scrounge of William Gibson’s Neuromancer, Rudy Rucker’s Software, and other early works by the contributors to Bruce Sterling’s Mirrorshades anthology (Pat Cadigan, John Shirley, Lewis Shiner, and Sterling himself, among others). Add the leather-clad mohawks of Afrika Bambaataa and the Soulsonic Force or Rammellzee’s B-boy battle armor and a blend of the two comes further into focus.

Juxtaposing high-tech, corporate command-and-control systems (the “cyber”) with the lo-fi, D.I.Y. underground (the “punk”), cyberpunk proper starts in 1982 and ends in 1999, from Blade Runner to The Matrix. There are works before and works since that embody the visions and values of cyberpunk, but these dates act as rough parameters for their assimilation into the larger social sphere, for the time it took cyberpunk to become cyberculture. In the meantime, hip-hop matured, went through its Golden Era, then melted into further forms. Over the same decades, it went from “Planet Rock” to “Bring da Ruckus” to “Hard Knock Life,” from Fab 5 Freddy to Public Enemy to Missy Elliott, from Run-DMC to N.W.A. to Notorious B.I.G. While other genres flirted with it, hip-hop was fickle and fey. Any tryst with the odd bedfellow was a one-night stand at best. Rap and rock birthed mutant offspring maligned by most, and hip-hop’s relations with electronica rarely fared any better.

Those twin suns—hip-hop and cyberpunk—both rose in the 1970s and warmed the wider world during the 1980s and 1990s. What if someone explicitly merged them into one set and sound? Afterall, both movements are the result of hacking the haunted leftovers of a war-torn culture that’s long since moved on.

On Dead Channel Sky, clipping. texture-map the twin histories of hip-hop and cyberpunk onto an alternate present where Rammellzee and Bambaataa are the superheroes of old; where Cybotron and Mantronix are the reigning legends; where Egyptian Lover and Freestyle are debated endlessly, and Ultramag and Public Enemy are the undeniable forefathers; where the lost movements of 1980s and the 1990s are still happening: rave, trip-hop, hip-house, acid house, drum & bass, big beat—the detritus of a different timeline, the survivors of armed audio warfare. That war at thirty-three and a third, its atrocities imprinted upon yet another generation, what someone once called, “the presence of the significance of things” without a hint of ambiguity.

clipping. is very story oriented. They deal in ontology and narrative as much as beats and rhymes. They’ve been approaching making music like writing science fiction since their conception. Two of their records have been nominated for Hugo Awards. William Hutson and Jonathan Snipes both compose film scores, and Daveed Diggs is an actor, writer, and producer. As clipping., they’ve collaborated with as many of their fellow experimental noise artists (e.g., Pedestrian Deposit, Michael Esposito, Jeff Parker, et al.) as they have fellow rappers (e.g., Ed Balloon, King Tee, Gangsta Boo, Benny the Butcher, et al.). Here those co-conspirators include everyone from the guitarist Nels Cline on the outro to “Dodger” (titled “Malleus”) to their labelmates Cartel Madras on “Mirrorshades, pt. 2,” rapper/actor Tia Nomore on “Scams,” and the wordy wordsmith Aesop Rock on “Welcome Home Warrior,” among others.

Diggs is known for intricate lyrics and rapid-fire rapping, and the tracks that Snipes and Hutson build in the background are no less complex. On “Knocking in the Back,” they employ Pulsar Generator, a 1990s-era sound-particle software program developed by Alberto de Campo and Curtis Roads; on “Code,” they sample narrated memories from the Afrofuturist documentary The Last Angel of History; and on “Dominator,” they repurpose the classic Dutch track “Dominator” by Human Resource. All of the above serves to give us a glimpse of an adjacent possible present, where hip-hop and cyberpunk are one culture.

Binary stars are often perceived as one object when viewed with the naked eye. Like those twin sun systems, it’ll take some special equipment and some discerning attention to pull the stars apart on this record. As Diggs barks on the fire-starting “Change the Channel”: Listen up! Everything is very important!

Dead Channel Sky drops March 14th from Sub Pop Records.

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Reverberations of a Dead Man’s Ego

When an emcee finds a producer who fuels his verbals, he keeps him close. Atoms Fam, Hangar 18, and Def Jux alumnus, Alaska found just such a fire in steel tipped dove on last year’s The Structural Dynamics of Flow. A journeyman in the pits, dove’s credits run way below the surface of things, and his pedigree shows in his ability to keep the rig moving no matter. Once again on the black circles is the inimitable Marcus Pinn, steady adding nitrous to the mix. Over numerous releases in the last few years including two from 2023 alone, Alaska has settled into a style as mature as it is versatile. He knows the course comfortably now, so he can take the turns, open it up, and just drive.

Along for the ride on Reverberations of a Dead Man’s Ego are PremRock and Curly Castro (a.k.a. ShrapKnel), who with Zilla Rocca, make up three-fourths of the Wrecking Crew. All appear on different tracks here, not that keeping them separated blunts their impact in the least. Prem and The Prophet, Fatboi Sharif, are Alaska’s accomplices on “Murder by Numbers,” and fellow Atoms Family member Cryptic One joins Zilla and Alaska on “Disappearing Acts.” There’s also Bateria, a.k.a Jedi Son of Spock, on “Imposter” and Sleeping Dogs on “Vulture Stones,” among others. Those guys are all undeniably dope, but they’re only passengers here.

Alaska never lets you forget who’s behind the wheel as he drops lyrical references to everything from classic slashers and Wu-Tang to Violent Femmes and Hunter S. Thompson. It’s fun, but it’s serious. You can feel the aging aches of “Mild for the Night” in your lower back. You can also feel the frustration on “Hundred Dollar Bills” when Alaska raps, “Yeah, I’m a nihilist, but only ‘cause I’m tired of shit.” Word to the dead man’s ego.

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I Thought I Lost You

Bay Area hauntologist and deadverse alumna Mars Kumari proudly presents her debut record with Bruiser Brigade, I Thought I Lost You, available December 1st.

When the French philosopher Jacques Derrida defined the lingering Marxism of late-Capitalist society as hauntological, mashing together the words haunting and ontology, he couldn’t have imagined what the era might sound like. Mars Kumari captures the grief and grit of loss we all feel now, haunted as we are by what was here and is now missing.

Renowned Detroit artist collective Bruiser Brigade, host of cutting-edge artists like Danny Brown and Zelooperz, is proud to announce the upcoming release of Mars Kumari’s highly anticipated LP I Thought I Lost You. A mystery-ridden and heartfelt collage of textures, voices, tones, and the sounds of the breathing of forgotten machines, this hour-plus journey evokes a mournful amalgamation of tenebrous hip-hop, displaced jungle, upended dark ambient and bereft power electronics. Sharing tracks with underground and independent anti-heroes: Fatboi Sharif (Backwoodz Studios), dälek (Deadverse), Uboa (The Flenser), Lucas Abela (Justice Yeldham, dualplover), SAINT ZAIYA, L. Coats, Liiight, Censored Dialogue, and Big Flowers, among others. It’s a sound collage and force of plunderphonics. It’s a record that feels like a misplaced sense of what it means to be material. Come lose yourself.