Amanda Maria Morrison

Scraper success

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"This is what happens when Bay Area gas goes to 4 bucks!! We cant even afford to rap about cars..lol [sic]."

So reads one YouTube viewer comment for "Scraper Bike," a music video by local rap group the Trunk Boiz. Rather uncharacteristically for hip-hop, the clip includes a crew of hoodie-wearing, dreadlock-shaking young guys pedaling through the Oakland streets on their tricked-out bicycles. With zero support from radio, "Scraper Bike" became an underground hit last year, making alternative transporation cool for Escalade-obsessed East Bay youth.

"My scraper bike go hard, I don’t need no car," intones Trunk Boi B-Janky in the chorus of a song that’s so catchy it’s viral. Through Web word-of-mouth alone, "Scraper Bike" became one of the 20 most-watched YouTube videos of 2007. In March of 2008, the video was nominated for a YouTube Award, putting the Trunk Boiz in such illustrious company as Obama Girl.

With 2.5 million views and counting, "Scraper Bike" spurred a local trend now gone global, with folks from as far away as Turkey and Bavaria petitioning the Trunk Boiz to come pimp their rides. Yet scraper bikes are pure East Oakland, an homage to their four-wheel counterparts: long a fixture of East Bay car culture, "scrapers" are hoopty rides — usually ’80s-era Buicks or Oldsmobiles — made ghetto-fabulous with candy paint, huge rims, tinted windows, and booming speakers in the trunk.

Trunk Boi Baby Champ, inventor of the scraper bike, recalls his initital inspiration. "At that time I was real young and didn’t have no license or nothing," he says. "So I just wanted to take the pieces of the car and put it on a bike and mold it and shape it like that. I just took it and ran with it." In transutf8g the scraper aesthetic, not only does Champ outfit the bikes with neon colors and decorative spokes, he even wires up stereos to the handlebars and loads speakers on the rear. "That’s one of our promotional schemes," B-Janky informs me during a group interview at their West Oakland studio. "We ride around on scraper bikes eight deep, with speakers slappin’ our music."

Hustlers and entrepreneurs, the Trunk Boiz bring a whole new meaning to the Bay-slang term "out the trunk." The phrase refers to the marketing strategy immortalized by Too $hort, who early in his career famously sold music out of his car. Yet when the Trunk Boiz slang CDs "out the trunk," that trunk is less likely part of a Cutlass Supreme than a double-axle three-wheel cruiser — essentially, a tricycle — on the back of which is a wooden cart painted in Oakland A’s colors with the words "That Go!"

A rather endearing sense of juvenalia surrounds the Trunk Boiz mystique. After all, their average age is about 19. As one might expect of a group of more-or-less teenage boys, songs tend to focus on adolescent preoccupations such as partying, looking fly, and getting girls. But unlike blunt rappers like Lil’ Weezy — who endlessly employs stale metaphors to describe their male members — the Trunk Boiz make sex romps sound clever. In the track "Cupcake No Fillin’," MCs Filthy Fam and NB drop double entendres, extending the concept of "cupcaking" — Oakland slang for flirting — into a confectionary ode to casual, no-strings-attached hookups (i.e., with "no feeling").

It may not be a message mothers want their daughters to hear, but the kids love it. The video for "Cupcake No Fillin’" has nearly 100,000 YouTube views, and helped expand the group’s female fanbase by casting the rappers in a loverboy light.

Given the group’s penchant for high-energy antics, the Trunk Boiz were happy to ride the hyphy train while it lasted. They even got scraper bikes into videos for the Federation’s "18 Dummy" and Kafani’s "Fast (Like NASCAR)." None other than Too $hort called Champ the day of the Kafani shoot, urging the scraper bike crew to roll through and bring some local flavor. They continue to glean game from the legendary rapper through their involvement with East Oakland nonprofit Youth UpRising, where Too $hort volunteers.

Inspired by such mentors, the Trunk Boiz have become more civic minded than one might expect of a group that raps about going "SSI" ("Socially Stupid Insane") — a track off their sophomore album, due out this summer. Not only are they involved with Youth UpRising and Silence the Violence but also with the "Ban the Box" reentry-reform efforts in Oakland as well as Bikes for Life, an antiviolence campaign launching July 13 with a ride around Lake Merritt. In August, they’ll attend the National Hip-Hop Political Convention in Las Vegas, where they’ll roll down the Strip on their scraper bikes.

Fortunately, when it comes to homegrown innovation, what happens in Oakland doesn’t always stay in Oakland. *

For more on Bikes for Life, call (510) 238-8080, ext. 310.

www.scraperbikes.net

Up against the wall

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There’s a new mural at 24th and Capp streets that does a stellar job of capturing the urban, cultural vibe of the Mission’s residents. No, not the skinny jeans–wearing, Burning Man bohemians who’ve colonized the area in recent years. I’m talking the baggy jeans–wearing Latino youths who are the inheritors of a proud local tradition of Chicano mural art. Craftily melding urban motifs, the mural celebrates their bicultural realities: lowriders cruise alongside hyphy "scrapers," pachucos and Mac Dre mingle, and graffiti lettering makes the same statement as silk-screened Brown Pride posters of the ’70s.

The work was created from July to September by members of Homies Organizing the Mission to Empower Youth, a neighborhood-based youth leadership nonprofit serving at-risk Latino teens and young adults. The primary goal of HOMEY is violence prevention. Through art, education, and skill-building activities, the organization offers alternatives to young people growing up in a rough environment where gangbanging, drug dealing, gun violence, and incarceration are the norm.

The mural is a shining example of the numerous creative projects initiated by HOMEY to bring together young folks who might otherwise have beef or get caught up in the neighborhood’s dangerous Sureño-Norteño turf rivalry. According to HOMEY project coordinator Nancy Hernandez, the mural bolstered the organization’s other violence-prevention efforts because "young people who didn’t know each other got to know each other. People in the community who didn’t know each other got to know each other. And people were educated on a lot of things to be proud of about their culture, their history, and their neighborhood." Although a core group of teen and adult artists executed the initial planning and design for the mural, in the end more than 200 community members contributed to the painting.

The title of the piece is Solidarity: Breaking Down Barriers. Taking unity as a starting point, the artists began by brainstorming about the influences that divide people, communities, and cultures: everything from national boundaries to gang-affiliated colors. No national flags appear in the 100-foot-long painting. The United States–Mexico border wall figures prominently, snaking through the background of the mural’s central panels, but it’s juxtaposed with portrayals of intra- and interethnic alliance in the foreground. Mexican Revolucionarios, members of the United Farm Workers, and Brown Berets, all painted in sepia tones, float beneficently behind modern-day Raza activists wearing white tees and white bandanas — a purposefully neutral color worn nationwide by Latino youths during the immigrant rights rallies of May 1. In the Bay Area, many of those activists were HOMEY members.

As celebratory as the painting is, one controversial panel on its far right-hand side threatened to overshadow the entire project. It’s a portrayal of Palestinians garbed in traditional Arab kaffiyeh head scarves breaking through a concrete wall — ostensibly the Israeli West Bank security barrier. The image fits into a third-world rights vignette expressing solidarity with indigenous groups and colonized peoples.

Some members of San Francisco’s Jewish community took issue with the image, which originally included a hole in the wall in the shape of the state of Israel. Two Jewish advocacy groups, the Jewish Community Relations Council and the Anti-Defamation League, brought these concerns to the San Francisco Arts Commission, the board charged with approving all public art. "We thought this one panel was disjointed from the rest of the mural," JCRC associate director Abby Michelson Porth recalls telling HOMEY and the Arts Commission at a public forum this August. "It didn’t demonstrate peaceful coexistence, which is, frankly, contrary to the theme of the work."

Rather than battle it out and fling loaded accusations of censorship and anti-Zionism at each other — which would indeed completely contradict the intent of the community-building project — the two factions engaged in a civil dialogue that turned out to be a learning experience for all. HOMEY agreed to make some changes to the imagery: the kaffiyeh shrouding one figure’s face, which the JCRC and the ADL claimed connoted terrorism, is now pulled back and worn as a simple Muslim head scarf; the wall opening now breaks into an expansive blue sky; and the branches of an olive tree now weave around the wall — a symbol of peace and a near-literal olive branch. Still, according to Porth, "It’s not the imagery that we would choose, but we recognize the muralists made significant changes and that they came far from the original design."

Hernandez is quick to point out that many Jewish San Franciscans supported the original design and that several of the artists are in fact Jewish. But she acknowledges that "when we’re painting somebody else’s culture, we have to be humble. We have to say, ‘You know what? We don’t know everything about everybody, but we do know about ourselves, and we’re trying to draw parallels between ourselves and other peoples.’<0x2009>"

To many, it may come as a surprise that the mural’s Palestinian imagery was so controversial. After all, claiming solidarity with Palestine is a common stance among San Francisco’s radical left. Nonetheless, by giving their input, the mural’s detractors wound up being collaborators on a project authored by, as it turned out, truly disparate voices in the community.

www.homeysf.org

Hispanics go hyphy

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Latinos rarely receive credit for all they’ve brought to the rap game. After all, it was primarily Puerto Ricans who authored those boogaloo break-dance moves in the Bronx. And what would Cali hip-hop be without the laid-back style of Chicano cholos and their "low lows"?

Currently, a contingent of local Latino rap artists is pushing hard for recognition. Its members are on the Thizz Latin label, an imprint of Mac Dre’s Thizz Entertainment group. Only a year old, Thizz Latin is the brainchild of Julio "Gold Toes" Sanchez, a Chicano MC and hip-hop impresario hell-bent on highlighting the diversity of the hyphy movement.

To the Mission District native, San Francisco is practically synonymous with diversity. "I’m a San Franciscan to the heart," Sanchez says. "I’m a melting pot within my mind and in my soul."

On this hot Mission afternoon, he rolls up in his cream-colored Cadillac to tell me the Peruvian joint where we planned to meet is closed. Instead, he takes me to a Chinese restaurant where the Asian immigrant owners greet him by first name. To some, Sanchez could be imposing, with his brawny build, shaved head, and fiery demeanor. To the restaurant’s proprietors, he’s just a neighborhood kid.

Sanchez is using his community-bridging skills and street hustle to build a wide audience for his label’s pan-Latin roster of rappers, including Mr. Kee, Tito B, Freddy Chingaz, and Louie Loc, who are of Cuban, Mexican, Salvadoran, and Nicaraguan descent, respectively. "We can go to Hunters Point and have it rocking. We can go to the Mission and have it rocking. We can go to Union Street, and we can have it crackin’ off the hook. We could go to Chinatown, and they’re gonna love us."

One of Thizz Latin’s premier artists, Chicano MC Jimmy Roses, opened the "Super Hyphy 18" concert recently in Santa Rosa. Minutes into his set, he made the remarkably mixed crowd of more than a thousand move with his feel-good anthem "Who Rock the Party," an ebullient track that received some airplay on local radio and galvanized what Sanchez calls the Latin hyphy movement.

Movement building, however, has been impeded by the peculiar racial politics of local commercial radio. Although Thizz Latin artists have garnered a few spins, radio play in the Bay largely eludes them, despite the fact that several of the imprint’s releases have sold more than 20,000 units. The explanation given by DJs and programmers? They’re not black enough for hip-hop and R&B stations, and they’re not Latin enough for the Hispanic format. In Sanchez’s words, "We’re everywhere but the motherfucking radio!"

The situation mirrors the marginal, neither-here-nor-there position of US Latinos, who comprise the nation’s largest minority yet rarely receive recognition in the mainstream media. The music industry in particular can’t seem to wrap its brain around the biculturalism of urban Latino youth, many of whom grew up listening to traditional Latin sounds yet are utterly immersed in hip-hop.

Thizz Latin beatmaker Ivan "Baby Boss" Martinez, a rising star at 18, is a perfect example of this. The Mexican American college freshman explains, "Whenever we’re with our families, we’re bumpin’ banda. We’re playing mariachi in the car. But when I’m with my clique, it’s just hip-hop and reggaetón."

Martinez’s dexterity in mixing multiple genres impressed "ShoBoy" Edgar, a popular DJ on fledgling KWZ, 100.7 FM ("La Kalle"). The reggaetón-heavy station, which specifically targets urban Latino youths, hired Martinez to produce a few commercials but seldom plays Thizz Latin tracks — ostensibly because they’re in English.

Even more galling to Sanchez is the lack of local hip-hop and R&B radio support, considering that both KMEL, 106.1 FM, and KYLD, 94.9 FM (Wild), regularly sponsor events such as Carnaval in the Mexican American community and even farm their DJs out for private quinceañera parties. Still, they refuse to put Latin rap on regular rotation. At press time, KMEL and KYLD representatives had not responded to requests for comment.

Interestingly, Thizz Latin MCs get more love in other regions, including central California and the Southwest, where they play to crowds as large as 5,000. The hip-hop hotbed of Houston is especially amenable to Latin rap — so much so that local players have begun to migrate there. Vallejo rapper Baby Bash moved to H-Town years ago and subsequently struck gold in record sales. San Jose’s Upstairs Records, home of SoCal Chicano-rap phenom Lil Rob, recently set up shop there.

Even Sanchez, a die-hard San Franciscan, feels the pull southward. He lived in Houston for a time and built strong connections there with top Chicano talent Chingo Bling and South Park Mexican, who both appear on Thizz Latin releases. So does Baby Bash, who recently paired up with Sanchez on "Thick ”N Juicy," a seductive track on Sanchez’s solo debut, Gold Toes Presents: The Gold Rush, set for a Sept. 18 release.

Something of a slow jam, "Thick ‘N Juicy" differs from Thizz Latin’s more hardcore hyphy output. The imprint’s vaguely thuggish brand of rap is offered as another excuse by radio programmers for why it doesn’t get played. But that argument doesn’t hold water considering both KMEL and La Kalle play classic gangsta rap by the likes of Snoop Dogg and 2Pac.

There are obviously racialized assumptions being made about what a real Latino is and what true hip-hop is. This rigid logic pushes Latino rappers into a broadcast border zone as migrant wanderers looking for a place to settle on the radio dial. Hopefully, they’ll find a home once Latinos gain a stronger foothold in the media.

www.myspace.com/blacknbrown

Word on la calle

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Times are tough in the music biz. Not only are CD sales slumping, but radio stations are losing ad revenue to online ventures. One of the only genres or formats holding it down commercially is Latin music — a fact that falls well below the radar of your average gringo.

This shouldn’t be so surprising, considering that Latinos are the largest minority group in the United States and represent the fastest-growing segment of the population. Another factor fueling Latin music’s stateside success is the rise of reggaetón, the energetic blend of hip-hop, Jamaican dancehall, and Puerto Rican sounds that tops the Latin charts and even garners airplay on mainstream hip-hop and R&B stations. The so-called Latin boom that reggaetón triggered — far surpassing that of the late ’90s — inspired media behemoth Clear Channel to convert dozens of stations from English to Spanish in 2005 and roll out a new reggaetón-heavy format known as Hurban.

Although Hurban doesn’t exactly roll off the tongue — it’s an awkward combination of Hispanic and urban — radio execs are hoping it will be easy on the ears of US Latinos ages 35 and younger, who represent somewhere around $350 billion in purchasing power.

In the Bay Area, the Hurban phenomenon is represented by San Rafael radio station KWZ, 100.7 FM ("La Kalle"), owned by Hispanic media titan Univisión. Although the name suggests urban edginess, the station’s director of programming, Bismark Espinoza, explains, "It’s basically a top 40 station…. It’s a Spanish CHR [contemporary hit radio station], if you will." Earlier this summer, the station dumped its tagline "Reggaetón y más" as the gasolina-fueled genre hit a sales plateau. Pop artists such as Shakira, Maná, and teen sensation RBD get more airtime now. Reggaetón still dominates the playlist, however, and DJs lace their bilingual banter with Puerto Rican street slang like perreo, which can mean dirty dancing or doggy-style sex — either way, the Federal Communications Commission wouldn’t have a clue.

Bilingualism is the most innovative aspect of Hurban radio. In attempting to reach the ostensibly bicultural second- and third-generation young adults of Generation Ñ, Hurban stations hire on-air personalities who can code switch between Spanish and English with the fluidity of a United Nations translator — or a Spanglish-spitting street hustler. "If our audience talks like that, we just try to relate to them as much as we can," Espinoza says. "It’s just natural — the way they talk on the street, the way they talk to their families, the way they talk to their friends."

La Kalle has the language down. The music is another question. In June the station ranked number 24 in the region, with four other Latin stations ahead of it. In order to compete, the station’s programmers continually experiment with the format, trying to stay on top of the remarkably varied musical tastes of young Latinos. Espinoza contends that the latest craze is a hybrid of reggaetón and Dominican bachata balladry. Sometimes referred to as "crunkchata," the tropical style is favored by artists such as Aventura, Rakim y Ken-Y, and Toby Love, who top La Kalle’s request lists.

Tropical music? This is California, carnales. Given that the vast majority of Latinos in the Bay Area are of Mexican descent, where’s the Chicano rap? Where’s the Mexican banda? No doubt, Chicanos in San Francisco like their island music. They’ve been dancing to salsa con sabor since the days of Cesar’s Latin Palace in the Mission District. But the hottest thing right now among Mexican Americans is regional music from their homeland: ranchera, grupero, Tejano, norteño, and banda. All four of the top-ranked Bay Area Spanish-radio stations play some variation on a Mexican theme. For listeners between 18 and 34, the second most popular spot on the dial is KRZZ, 93.3 FM ("La Raza"), a regional Mexican station in San Francisco.

At its core, regional music is steeped in the cultural traditions of rural Mexico, in folkloric forms that have been around for more than a century. But Chicanos are coming up with their own cutting-edge hybrids of rap and Latin music. Los Angeles duo Akwid melds banda with breakbeats, and Jae-P pairs G-funk with norteño. These artists earn some airplay on Hurban stations but get very little love on Bay Area urban radio, despite the fact that they each sell hundreds of thousands of records.

La Kalle’s Espinoza insists that urban music with Afro-Caribbean roots is much hotter right now than "urban regional" sounds like Akwid’s. One notable exception to Mexican American obscurity is Chicano rapper Down, whose chart scorcher "Lean Like a Cholo" is currently in heavy rotation on La Kalle. Similar to urban-regional artists, Down wears his brown pride on his throwback jersey sleeve, but he does it by invoking Southern California barrios, not rural Mexican pueblos. His homeland is Nuevo LA, a city with the second-largest concentration of Mexicans in the world.

Given the size of the Mexican American population, you have to wonder how many Chicano artists are out there searching for a record deal or some airplay. "Some people blame the radio stations, some people blame the record companies," Espinoza wearily attests. "I don’t know. I listen to my kids — I play whatever is hot." But Mexican and Chicano music is hot right now. It just can’t seem to find a home on youth-oriented "urban rhythmic" radio formats like La Kalle, much less English-only Bay Area stations such as KMEL, 106.1 FM, and KYLD, 94.9 FM, whose audiences also lean heavily Hispanic.

Although Mexicans and Chicanos are currently relegated to the broadcast barrios of Spanish radio, it will be interesting to see how those borders open up once media companies realize the American mainstream is more brown and proud than ever.

Class of 2007: Jimmy Roses

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CLUBS Hip-Hop Appreciation Society, MEChA (Movimiento Estudiantil Chicano de Aztlán), Black ‘n’ Brown Alliance

QUOTE "We’re in a position to start reaching out to our peers and our gente and be like, ‘Hey, man, we’re here. Let’s get it crackin’. It ain’t the ’70s no more.’ "

Representing the Hispanic wing of the hyphy movement, Jimmy Roses won Latin Rap Artist of the Year at the 2006 Bay Area Rap Scene Awards, but he’s not resting on his laurels. Nor is he satisfied to dwell in a niche. As one of the premiere artists on the Thizz Latin label — an imprint of Mac Dre’s Thizz Entertainment — Roses aims to bring Latinos into the hip-hop mainstream while inspiring peace and unity on the streets. For Roses, the whole notion of hyphy and thizz got twisted to mean purely drug-addled or aggressive behavior when it’s actually more about getting loose, mixing it up, and dropping your gangster guard a bit. "That’s what was good about what Mac Dre did with the hyphy movement," Roses explains. "He brought the whole feel-good element … that made it easier for more ethnic backgrounds to participate."

Roses has "been through it," running the streets and even spending a little time locked up. He’s honest about those experiences but doesn’t glamorize them in his music; he consciously avoids gangster imagery in his lyrics and CD artwork, appearing on the cover of his 2006 self-titled debut looking less like a Norteño and more like a bad-ass "rydah" in leather jacket, motorcycle gloves, and low-rider "loq" sunglasses. "I don’t have to be a cholo to be a Mexican," he says. "I’m proud of that heritage and that culture. That’s my bloodline — that’s my past time. [But] we don’t have to rap like we’re struggling in the barrio."

The hustle that Roses promotes is more of the legitimate come-up kind, encouraging kindred Latinos and ‘hood youths to make something of themselves. Yet his approach isn’t that of the preachy, so-called conscious rapper. To ensure he has listeners’ ears, Roses uses the language of the streets, accompanied by music full of Bay slaps and stylish hyphy synths, typified by the catchy track "Who Rock the Party," which garnered airplay on KYLD-FM (WiLD 94.9) as well as stations throughout Central California and the Southwest.

Roses admits that street hustling, as well as the thug-rap soundtrack that typically goes along with it, has a negative side. Growing up in working-class South San Francisco, he became "oriented with all of that street mentality stuff. It’s inflicted a lot of hardships on my family." But, he adds, "I still love the streets. I love the people in the streets — I do, because you can’t help where you’re from." For Roses, what matters is where you’re going. (Amanda Maria Morrison)

www.myspace.com/jimmyrosesthizz

Keeping up with Melina Jones

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MC Melina Jones represents everything that’s right with hip-hop. She’s female, she’s socially conscious, her lyrics are tight, and she’s fully clothed onstage. You won’t see the MC from "Sucka Free" (i.e., San Francisco) in any metal bustiers or stripper attire, à la raunch rappers Lil’ Kim and Foxy Brown, who, along with their thug-rap male counterparts, helped hypersexualize hip-hop to the point where it’s become nearly inhospitable for self-respecting females.

She is a perfect fit for Girl Fest Bay Area, now in its second year. The event aims to promote female empowerment and prevent violence against women and girls through art and education. Fortunately, the festival organizers have chosen appropriately fierce artists to represent this noble endeavor, including some of the illest up-and-coming voices in hip-hop, neosoul, and spoken word: homegrown talents Jennifer Johns, Femi, Mystic, and Aya de Leon, as well as legendary Los Angeles rapper Medusa. These ladies of the underground are worlds away from the willowy, lily white womyn artists who feathered girl-power gynopaloozas such as Lilith Fair in the ’90s. I mean, how much of a cultural impact did Jewel really have?

Jones, in contrast, is quick to clown anyone for making too much of the fact that she’s a woman who raps — or for dismissing hip-hop wholesale. She often checks people for describing her as a "female MC," because "I wouldn’t classify Mos Def as a male MC. I would just classify him as an MC and a really dope artist," Jones tells me at Cafe Abir. "So as soon as you say, ‘female MC,’ that already kind of diminishes some of the respect and some of the value of a woman that happens to be an MC."

To Jones, it shouldn’t be much of an issue that "one of Sucka Free’s flowest got mammary glands," as she proclaims on "Picket Fences," the opening track of her first full-length, Swearing Off Busters (Female Fun). She painstakingly crafted the album over the past several years so that it would be "beautiful without being pretty, meaning that I wanted … each song to be really lovely but edgy at the same time. I don’t like things that are too shiny or … too cute or too easy on the ears."

Jones achieves this balance, showcasing her poetic skill in diverse musical settings, from smoky ballads such as "Love in Progress" and "Wrap You Up" to cipherworthy battle-rap tracks like "Rock with Fire" and "Knock Ya Block Off." Jones’s musical partner, DJ-producer Deedot, furnishes lush, loungy instrumentation that complements her lyrics, whether he’s drawing inspiration from cool jazz, trip-hop, or stanky West Coast funk.

In classical hip-hop style, Jones brings a sense of bravado to her songwriting and performing. She doesn’t shy away from criticizing wack MCs or, for that matter, anyone else who brings disrespect to the temple of hip-hop, while her hard work recording and gigging has begun to pay off with brisk sales on iTunes and bubbling word of mouth. Yet she’s motivated more by love of the form than an egotistical need to get over on competitors. In another line, she professes to have "heart and hella soul. I rock from my colon. Like Olivia Newton-John, I’m hopelessly devoted. Making average MCs feel mighty crunchy and corroded."

Tapping masculine and feminine energies, Jones is a fighter and a nurturer in her approach to rap, calling out music industry busters in order to protect hip-hop, to keep it healthy and vital. In the song "Tunnel Vision," she reflects how hip-hop "got took" by corporate interests, "but now we taking back the spot. Won’t get got another millisecond on the clock. The next time around, no chance of shutting us down. No option but to follow, submit to the underground."

If there’s a hint of the maternal in Jones’s attitude toward hip-hop — she is, after all, the mother of an 11-year-old ("I’m constantly putting that boy in check," she jokes) — she’s anything but matronly. Nor is the stylish MC afraid to reveal her glam-y, girly side, a move that hip-hop’s hardcore and most highly respected female rappers were hesitant to make in the beginning of their careers (think MC Lyte, Yo-Yo, Eve). Jones, who professes to "love to play dress-up" and "invest in hella makeup," acknowledges how difficult it is to be taken seriously as a woman in the rap game and how a lot of her peers "kind of grime themselves out."

"When I spit," she explains, "I’m really not interested in trying to make my voice sound like a dude or even taking the place or the role [of a man]. I’m not trying to bust anyone’s balls, unless you take me there …"

Given her cover-girl good looks, the MC likely has to go there fairly often. She recounts one time when she had to deflect a cheesy come-on by a club-owner type — behavior that in any other professional field would clearly be defined as sexual harassment. "I definitely get challenged by men all the time who are in the game," she confesses. "[It’s] nuance[ed]; it’s not like somebody just coming right out…. It’s those little tiny inflections of body language that tell me [they’re] sexualiz[ing] me."

Jones doesn’t waste too much time playing the victim, however, or complaining about misogyny in hip-hop to the point where there’s no joy in it or room to maneuver. "These clowns can say what they want," she defiantly proclaims. "I’m gonna do my thing. There’s a power in that."*

MELINA JONES

Appearing at "Women Re-Birthing Justice"

Sun/22, 1–5 p.m., free

Dolores Park

Dolores and 18th St., SF

For other events at Girl Fest Bay Area, July 19–22, go to www.girlfestbayarea.org.

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