Yeezus and Jesus: Part 1

July 9, 2013 § 1 Comment

Six months later, I return. Part 2 should be around next week.

You know, the internet doesn’t really need another review of Kanye West’s new album, Yeezus. If you are looking for a review, go check Pitchfork or PopMatters: they’ve got some solid takes. So, this won’t be a review, although my aim here may be as absurd as actually trying to come to a consensus about this bizarre, disturbed, compelling piece of music from Mr. West. Let’s face it, Kanye titled this album Yeezus and it contains a song titled “I Am a God,” so, whether you like it or not, Kanye has made religion an explicit part of this album. While it may be a fool’s errand, I want to draw attention to Kanye’s use of religious ideas (Christian ideas in particular) on Yeezus and illuminate some of the intriguing religious statements made by ‘Ye. Is Yeezus dark and hellish? Yes. Sacrilegious? Perhaps. Devoid of religious worth? Not at all.

Of course, all of this lyrical/religious analysis needs to be grounded in the music of Yeezus, because the music tells us a lot about how to interpret some of the religious references that Kanye makes. Additionally, Yeezus does not stand on its own, bereft of the context of Kanye’s previous albums, but is deeply connected to both 808s & Heartbreak and My Beautiful Dark Twisted Fantasy. To be fair, most of the religious references on Yeezus come on a handful of tracks, but the music (outside of “Bound 2”) is consistently dark and industrial, occasionally punctuated with soulful samples and extended musical outros, which bring a glimpse of beauty and hope amidst the dark soundscape. I would posit that the music on Yeezus reveals Kanye’s (or his persona’s) fractured psyche and his attempts to sort through some of life’s spiritual, mental, and physical issues. First, I’m going to look at some of the interesting musical decisions on Yeezus, and then, in part 2, I’ll turn more fully to the lyrics and focus on “I Am a God” and “Bound 2,” the two most spiritually significant songs on the album.

KANYEJESUS-LACHAPELLE

There are two emotions coursing through Yeezus: anger and regret. Opening track, “On Sight,” is a vitriolic blast of electronic blips, distorted drums, and profanity: “How much do I not give a f—? Let me show you right now before you give it up.” The angular electronica is broken up by a brief children’s chorus, a momentary reprieve to the bleak soundscape. Is this Kanye showing how much he doesn’t give a f— or is it something else? Considering moments like this pop up over the course of the album, I would venture they serve a larger purpose that simply messing with listeners. The explosive intro to “Black Skinhead” marks another anger fueled track, as relentless drums, random guitar squeals, and primal background vocals cavort behind Kanye’s screamed lines. “New Slaves,” while being slightly less manic than “Black Skinhead,” still features ominous synths and a barrage of a bridge, which is followed by another strangely melodic outro, featuring Frank Ocean. Contrasting so strongly with the preceding music, the glorious strings and reverb heavy vocals and drums lead to some questions: where is the real Kanye on Yeezus? Is he in the rage or the calm? Do these peaceful moments serve to prevent the anger from overwhelming the entire album? Do they stand as moments of enlightenment on an album that is mired in the dirty realistic crap of life?

For the most part, Yeezus is not a happy album. If ‘Ye isn’t angry, he’s obsessed with his past experiences, and the music slows down, enveloping him in a haze of reflection/regret. Along with this, when the music takes this reflective turn, it develops a feel similar to Kanye’s work on 808s & Heartbreak, relying on auto-tuned vocals and electronic dithering. The connection to 808s is key, as a number of tracks on that album show us a deeply injured and insecure Kanye searching for meaning in life. On Yeezus, the effect is largely the same, breaking up the braggadocio and vulgarity with some honesty and vulnerability. On “Hold My Liquor,” the moody ambiance, supplied by Justin Vernon’s vocals and Chief Keef’s auto-tuned, echoed hook, feeds into Kanye’s narrative of his latest heartbreak. In fact, the triumphantly depressing second half of “Hold My Liquor” would fit in perfectly on 808s, and songs like this on Yeezus let us see behind the egotistical persona that Kanye has cultivated for himself. In the same fashion, the second half of “Guilt Trip,” with its repeated refrain of “if you loved me so much, then why’d you let me go,” drips with regret before ending with delicate strings over a glitched out drum line. This is the kind of album Yeezus is: hate morphs into regret and bitterness, yet juxtaposed against all of these terrible, draining emotions are moments where it seems like beauty and goodness are still trying to break through into the proceedings. Are these moments Kanye screwing with us or are they the things that he can’t escape from? Are these moments grace finding a way through the morass?

Food as Grace

February 1, 2010 § 1 Comment

In the Spanish language there is a word that has no equivalent in English. This word is la sobremesa and it refers to the conversation that is shared during a meal. La sobremesa is something so special it has its own word in Spanish. I think it points to an understanding about the meal and food that has been lost on Americans to a large extent. We have our fast food and our tv dinners. We have restaurants where we feel pressured to leave if we are staying too long. We are so consumed with using food as a means of energy and profit that we have lost the mysterious essence of food as a means of grace.

There are two movies that immediately come to mind when I think about food turning into a way of dispensing grace into the world. These are Chocolat (2000, Hallstrom) and Babette’s Feast (1987, Axel) and, interestingly enough, they are both set in Europe. They also both feature bold female protagonists who use their culinary skills to enact change and offer grace to people that are stuck in legalistic ways of living.

In Chocolat the main conflict exists between Vianne (Juliette Bincoche) and the mayor of the town (Alfred Molina). Vianne is an anomaly in his town. She is swept in by the wind during the Lenten season, wearing bright clothing and opening a chocolate shop, filled with a myriad of sensual, seductive chocolate. This sets her at odds with the mayor, a strict church man, who runs his town with a long list of rules to keep things in order. The mayor has his hands on everything except Vianne, and as the movie progresses, his hold on the town begins to slip through his tightly clenched fist due to Vianne’s unconditional acceptance of the town’s outcasts and the intense draw of her wonderful chocolate.

The movie emphasizes the food’s power in many ways. Vianne has a mystical quality, wherein she is able to guess the favorite chocolate treat of everyone in the movie. When she hands them their “favorite” and they take that first bite the chocolate ceases to be merely a piece of chocolate and becomes a transcendent moment in time. Their eyes close and flutter and an undeniable smile creeps ever so slowly over their face as the camera slowly zooms in. This is food becoming more than food.This is food, made with love and given freely, opening a part of the soul that has been closed for a long time.

This is seen most powerfully in Vienne’s interactions with Armande (Judi Dench), the grumpy old woman whose shop Vianne is renting. One day Armande ventures into the store and Vienne gives her a cup of hot chocolate laced with chili powder. Armande takes a sip, her eyes widen, the camera zooms in on her smile and a moment later Armande is sharing old childhood stories with Vianne. The food has shown grace to Armande, one of the town’s outcasts, and she has responded by opening up a part of herself that was long ago hidden deep in the recesses of her soul.

This emphasis on the food is not just evident in how it interacts with the citizens of the town, but also in how it is seen through the eyes of the camera. The camera lingers on chocolate, glories in its making and steadfastly watches people consuming it. During the movie Armande has Vianne make a feast for her seventieth birthday. This feast is filmed slowly and sensually, focusing on the decadent creations of food and chocolate and in the people’s euphoric reactions to the consumption of it. While we watch this, we sense that there is something deeper happening. This food is drawing these people together; making them into a community of fellow diners and helping them leave their past troubles behind.

Finally, we see the transformative power of grace in one of the final scenes of the movie. The mayor has reached the end of his rope, breaks into Vianne’s store and begins destroying the chocolate in her display window. With the chocolate flying everywhere as he smashes it a small piece lands on his lip. His tongue quivers as he tentatively licks the chocolate off his lip, breaking his Lenten fast. As soon as this is done, he begins to gorge himself with the chocolate until he falls asleep in the display window covered in chocolate, only to be awoken by the priest and Vianne the next day, which happens to be Easter Sunday.  We see in Vianne’s reaction the outpouring of grace to the mayor. She promises not to tell anyone and lets him go on his way. The movie concludes and we see that the mayor’s life has not just been changed by Vianne, but also by his weakness in consuming the chocolate. The food was a very unlikely agent in changing his very outlook on life.

Babette’s Feast plays out differently than Chocolat but it is concerned with many of the same things. Babette (Stephane Audran) is a French woman who finds herself in a small Danish village, where she is taken in by sisters Filippa (Bodil Kjer) and Martine (Birgitte Federspiel), who are daughters of the revered and deceased minister of the small town. They agree to give her shelter and she in turn offers to serve as their chef and take care of their house. Throughout the movie we learn about the sister’s lives and how their strict father kept them in the village even though they both had chances to leave. We don’t learn much about Babette, however, and we don’t need to until the movie begins to draw near the feast which its title refers to.

The sisters wish to throw a party for their father’s 100th anniversary and Babette, who recently has won a lottery, offers to cook for it. The sisters reluctantly agree, but tell all their guests to not comment on the food that might be cooked because it might be very different.  What the sisters don’t know is that Babette has prepared a feast unlike anything they have ever tasted. The meal is luxurious, expensive and radically infringes on the austere way of living practiced by the villagers. Babette begins to serve them and accordingly to their agreement none of the villagers show any sign of enjoyment or speak about the food in any way. But as the feast continues the joy building up inside of them becomes impossible to contain.

These villagers, who have been living under a legalistic faith that has no room for the pleasures of this earth, begin to experience true grace through the very things they have shunned for many years. As they eat foreign delicacies and drink expensive wine, they begin to experience the many blessings of the good earth, created to be enjoyed. The meal concludes and there has been a rebirth, but the greatest part of the story is yet to be told. Babette used the entirety of her lottery winnings to pay for the feast. In an amazing act of sacrificial love, Babette gave up all the wealth she had gained to dispense grace to the villagers. She did it through food.

In both these films grace is given through food. Food is a powerful thing, both in of itself and also because of the community it creates around a shared table. Food should be embraced as something mystical and powerful, not merely as a way to gain energy or to make a quick profit. In this way, perhaps the concept of la sobremesa can be redeemed for America and food can reach its highest potential.

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