Click here to download MIA’s ‘Paper Planes Remix’ featuring Bun B and Rich Boy.
I’ve held a strong dislike for M.I.A since the annoying ‘Pull Up The People’ and that mixtape that allowed kewl kids to listen to Ciara without really listening to Ciara (Jazze Pha > Diplo). It was mainly her smug politics, particularly her obnoxious tendency to claim third-world status and half-assed political sloganeering that passed for insight among back-patting progressive types. Then, a few weeks ago I saw her perform ‘Paper Planes’ on Letterman and really liked the song. It’s an easy song to like- looping the ridiculously great Clash song ‘Straight To Hell’- and it works, including M.I.A’s crappy “rapping” and the conflation of gunshots and cash register sounds with ‘Rump Shaker’ is clever and post-modern and really does say a lot…although it begs the question: Why is Uffie the most hated hipster rapper out there and M.I.A, a critical darling? Don’t answer that, I don’t care.
A little while later on one of Tom Breihan’s podcasts, he played a remix of ‘Paper Planes’ featuring actual rappers Bun B and Rich Boy. The song is really, really great, as Bun and Rich Boy destroy M.I.A on a technical level but also content-wise. Between this song, his really smart verse about out-sourcing on Devin the Dude’s ‘Lil Girl Gon’, and countless lines on ‘Underground Kingz’, Bun’s probably the smartest political rapper out there. Rich Boy’s verse is some particularly clever gun-talk delivered with socio-political anger that M.I.A is too cool to express. Breihan, on his podcast, talks about how M.I.A and Bun drop these sort of general verses about violence while Rich Boy is like, in it- which is half-right. The best that can be said about M.I.A is her verse is so general and her sloganeering so simple, it’s not too annoying. To suggest that she’s doing anything close to what Bun B does is a little offensive. I’m not sure who orchestrated this song but as a song, especially if you don’t think too much about it, is really great.
But on the topic of “the other”, ‘Paper Planes Remix’ reeks of exploitation. This is particularly fun to pick apart because it hints at some things that have always bothered me about M.I.A, namely, a certain hypocrisy when it comes to her discussions of colonialism, imperialism, and issues of the third-world. It’s cool that she took the time to pick out two smart, politically-engaged and still entertaining southern rappers, but another aspect of it just feels off. M.I.A, starting with ‘Piracy Funds Terrorism’ has shown a tendency to avoid more conventionally accepted “smart” American rap for Southern rappers. Recall that she declined working with Kanye on ‘Late Registration’ but has since collaborated with Timbaland, Three-Six Mafia, and others. Part of me think it’s wonderfully contrarian, a way to validate much-maligned Southern rap but another part sees it as similar to the moans about hipster celebration of crack rap over “smart” rap. Many blame this Southern rap fixation on collaborator Diplo and indeed, that makes some sense, but recall this moronic blow-up with with Pitchfork, where she minimizes Diplo’s influence on her music:”[It is] insulting that I can’t have any ideas on my own because I’m a female or that people from undeveloped countries can’t have ideas of their own unless it’s backed up by someone who’s blond-haired and blue-eyed [meaning Diplo].” To me, the situation reads more like M.I.A using Diplo. Indeed, many might credit Diplo for the southern rap influences but one another level, he will act as a shield for exploitation criticisms. The white dude will get the shit and not the British/Sri Lankan female. It’s convenient for M.I.A to lash-out against those who credit Diplo for her success after the fact; if what Miss Arulpragasam says is true, she used the white boy’s whiteness to gain acceptance: M.I.A is more successful and well-known than Diplo.
The weird issues of exploitation go further as her problems with the pretty much accepted producer/rapper relationship is just one of many examples of taking American rap and pop on her terms. The accurate and much-discussed conflict with European Americans in regards to their treatment of the other, be it individuals or a whole culture, is the expectation that the other should come to them or meet them half-way. In the case of M.I.A, it is she who expects the rap culture to accept her. Is there any rapper out there who does not suffer a little bit of credit due to collaboration? M.I.A just happened to choose a white collaborator, so she can invoke her gender or race when proper credit is not given; she doesn’t just accept it. In this Status Ain’t Hood interview, she complains about Timbaland’s interest in (gasp!) making hits and surprise, surprise…Three-Six Mafia suck at collaborating with women! Did she expect these production legends to bend over backwards because M.I.A showed up? She also sounds incredibly British (not Sri Lankan) when she condescendingly speaks of Three-Six’s limited travel experience and carrying around their Oscar (as if DJ Paul and Juicy J aren’t aware of why that is funny…).
In the same interview, she has a similar tone discussing Baltimore Club producer Blaq Star (“He’s really really soulful”) which brings us back to Diplo. Diplo has, rightfully, caught a lot of shit for what many in Baltimore see as an exploitation of the city’s music. I guess it’s cool that now M.I.A is going straight to the source but I don’t see how that’s any different from vaguely uncomfortable genre-hopping experiments from Paul Simon or Peter Gabriel. On the topic of that ‘Graceland’-level of exploitation, there’s M.I.A’s use of a Nigerian refugee named Afrikan Boy. When she describes the part of England from which Afrikan Boy comes, she sounds like some Long Island Jew who ended up in the wrong part of New York: “He’s this Nigerian kid, and he’s a refugee who lived in Woolwich, which is the worst neighborhood in London. I went there once in my life accidentally when I fell asleep on a night bus, and it was like the worst day of my life.” Besides the uncomfortable aspects of her description, it’s weird the way she uses conventional appeals to essentially “street cred” when describing the rapper. There’s also her use of Aborigine Kids on another track and the off-handed comment that now two of them are “in a young offenders’ institute.” I get the icky feeling that if M.I.A weren’t exploiting her own Sri Lankan heritage, she would be called-out for exploiting these kids and you know, not helping them out for anything beyond sticking them on her album.
What seems to excuse M.I.A’s cultural exploitation is her own minority status which, if she didn’t seem to constantly flaunt and address it, would be a little more acceptable. She was born in England and went with her family to Sri Lanka; her father was some kind of revolutionary. I would not disagree that her life was tough, but she was never as “third-world” as the people she speaks-up for. She eventually came back to England thanks to Western programs that aid refugees, got an education, became an artist and musician. Ultimately, her rather questionable connection to the third-world is fine but since it is she who plays games of “I gotcha” identity politics, she deserves to be called-out. She subscribes to and/or takes advantage of the rather weak assumption that all “oppressed” peoples share some kind of weird connection; Stanley Fish called this “boutique multiculturalism” meaning,: People weave in and out of differing “foreign” cultures, picking and choosing which aspects to embrace and which to ignore (like shopping in a boutique).
There’s a wonderful anecdote Fish uses to exemplify this kind of thinking and it comes from (I think) a Paul Theroux travel essay. In the essay, Theroux recounts traveling through a Muslim country and chatting it up with a cab driver who happened to have a Literature degree (this is off the top of my head, so the exact details may be off). Theroux and the cab driver waxed poetically about classics of literature and then Theroux, thinking he with a completely like-minded liberal-arts type, asked the driver his opinion on the Rushdie fatwa. Much to Theroux’s surprise, the driver slammed on his breaks and angrily ranted murderous threats against Rushdie. The point being, this moronic assumption that people all over the world who share certain qualities, be it oppression or education- are “just like us”, is wrong! One can imagine M.I.A in the foolish spot of Theroux and not the Muslim cabbie, as she sat in Three-Six Mafia’s studio and heard them preach “backwards” expectations of female rappers or stand in shock when Timbaland drops “baby girl, go to your teepee”…
Are You A Serious Comic Book Reader?
[...] The Trouble With Maya by Nitsuh Abebe, The Trouble With M.I.A.: No Sense of Humor by Judy Berman, Notes on Otherness, Part Two: M.I.A. by Brandon Soderberg, Army of Shadows by Jean-Pierre Melville, J. Hoberman on Jean-Luc Godard’s La Chinoise, some [...]
MIA’s Embarrassment of Riches « Street Corner Symposium
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