Outkast and the Rise of the Hip-Hop South
“The South got something to say!” This call to arms from Outkast member André Benjamin (better known as André 3000) best summarizes the frustration, the need to self-validate, and the opportunity to make Outkast’s presence known within the hip-hop landscape and the South. These words also resonate as a proclamation of resilience as well as another approach to how we understand the southern narrative.
In Chronicling Stankonia: The Rise of the Hip-Hop South, African American literature and southern hip-hop scholar Regina N. Bradley offers an intersectional examination of the contemporary southern Black and hip-hop identity via the Atlanta hip-hop rap duo Outkast. Bradley centers the musical and cultural work of Outkast (an acronym for “Operating under the Krooked American System Too Long”) and highlights their relevance to hip-hop and Southern (specifically Atlanta) culture.1 Coming from a post-Civil Rights lens, Bradley provides a multi-layered approach to the various southern experiences of obtaining the American Dream while Black.
As a southern text, Chronicling Stankonia blends music, literature, film, and southern history while simultaneously giving voice to the Black American South and a musical culture that has often been ignored and sidelined by Northern/East Coast contemporaries. Additionally, Bradley makes southern Black musical storytelling very legible by weaving in her own personal narratives as well as using Outkast as a focal point.
Bradley’s introduction, “The Mountaintop Ain’t Flat,” is a personal introduction to her background as a product of the American South. More specifically, her entry point to southern hip-hop via Outkast suggests another entry point for how we examine American southern hip hop beyond just being culture producers. Influenced by such post-Civil Rights Black cultural texts as Nelson George’s Post-Soul Nation, Mark Anthony Neal’s Soul Babies, and Zandria Robinson’s This Ain’t Chicago, Bradley inserts a specific southern experience, which had not been done previously. Also, through her personal interests and professional engagement with Outkast, Bradley acknowledges how they function as architects of the Atlanta hip-hop scene by using rap as a tool of “signifying their existence as young Black men” along with how they push against the dominant hip-hop scripts (p. 7). As Black southerners, Outkast redefine what it means to be Black and southern.
In the first chapter, “The Demo Tape Ain’t Nobody Wanna,” Bradley further argues why Outkast should be taken seriously academically, socially, musically, culturally, and globally. As contemporary post-Civil Rights icons, Bradley engages with Outkast’s unapologetic nature to contribute regular sonic commentary on the South, the nation, Black manhood, class, socioeconomic status, and racial displacement. Through Black futuristic imaginings of the hip-hop South, Outkast’s earlier semi-autobiographical work Southernplayalisticadillacmuzik (1994) followed by ATLiens (1996), Bradley examines their ability to be metaphorical wordsmiths and lyricists who resituate the gaze on how the Black south is perceived and acknowledged. Furthermore, their lyrics create a space to make certain communities (local and regional) that have been marginalized feel visible and seen.
In the second and third chapters, Bradley incorporates the blending of literature, film, and television with hip-hop to discuss storytelling, hip-hop aesthetics, and the preservation of southern culture and traditions. Chapter 2, “Spelling Out the Work,” reflects on Kiese Laymon’s book, Long Division (2013), and the complexity of southern Black culture. Both Outkast’s and Laymon’s ability to not sanitize trauma and southern Black culture and how they exist in the past, present, and future speaks to how they both use hip-hop aesthetics as a form of storytelling to connect readers to universal truths about ourselves that transcend generations. Drawing on Mississippi’s history of trauma and racial terror, Bradley brings Laymon’s work into the discussion of southern Black culture and how he also features Outkast’s 1998 track “Aquemini” in the context of the Mississippi Freedom Summer and Hurricane Katrina. Through Laymon’s text, Bradley also examines the legitimacy of hip-hop masculinity, acknowledging the multiple southern Black experiences and even tapping into the need to center southern Black women’s and girl’s experiences. Chapter 3, “Reimagining Slavery in the Hip Hop Imagination,” takes a similar approach to explore storytelling with alternate realities through the relationship of hip-hop aesthetics, the American South, collective memory, and slavery. This reimagining of slavery in hip-hop imagination troubles the idea of what slavery looks like in popular culture. Here, Bradley explores the blending of sonic hip-hop sounds with southern slave narrative visuals such as Kanye West in the opening scene of the WGN series Underground and Tupac Shakur and Rick Ross in the 2012 film Django Unchained. From these relational interpretations, Bradley argues that each of the above sonically and visually reclaim a southern Black identity while remaking the plantation and slave narrative.
The final chapter, “Still Ain’t Forgave Myself,” questions the southern hip-hop space via the lens of “the trap” through the sonic sounds of Clifford “T.I.” Harris and Mississippi author Jesmyn Ward’s books, Where the Line Bleeds and Men We Reaped. T.I.’s lyrics and complicated personal and rap life coupled with Ward’s narration of socioeconomic disparities speak to the pressures of hypervisibility and the consequences attached. Like Laymon, Bradley points out the way Ward weaves the experiences of Black men and boys and southern hip hop as a “unifying thread.” Ultimately, both works as described by Bradley, also situate “the trap” as a space for southern Black men to grieve, to mourn, and to be legible.
Bradley argues that the South, much like Blackness, is not monolithic and it should be read the same way. Chronicling Stankonia serves as a successful investigation on how and why we should expand our thoughts about how southern Blackness and hip-hop operate. She not only takes a deep dive into Outkast and southern hip-hop but manages to celebrate their longevity and create larger conversations surrounding Black masculinity, regional legacies, and identity formations/politics. Bradley’s ability to go back and forth between her own personal/social encounters and intellectual experiences provides a captivating example of what it means to be a fan-scholar.
Moreover, Chronicling Stankonia contributes to the growing legacy of southern hip-hop studies, which includes Darren Grem’s essay, “The South Got Something” (2006), Ali Colleen Neff’s book, Let the World Listen Right (2009), Maco Faniel’s book, Hip Hop in Houston (2013), and the upcoming edited volume, An Outkast Reader: Essays on Race, Gender, and Postmodern South. Bradley’s ability to bring more attention to the dearth of academic representation on southern hip hop (particularly in Atlanta) speaks to how André 3000’s earlier statement continues to reign supreme: “the South still got something to say.”
- This moniker also operated initially as a way to address their (initial) displacement in the hip hop landscape (based on the dominant northeastern aesthetics). ↩
