Legitimate to whom? And who are these terms modified in the complex global processes of production, distribution, and consumption? Yet, we would quickly run into the problematics Gilroy set forth.
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There are arguably many ways to arrive at a series of elements that seem to govern who gets to claim legitimacy in the hip-hop world. It is important, though, to try to historicize these conflicts by trying to access the prevailing and dominant ethos in operation as a standard of authenticity. The dismay over contemporary black culture, though, seems to be the result of an unprecedented and widespread crisis of profitable mis-representation, illegitimacy, and inauthenticity. I would argue that this has even been institutionalized in the form of free-style battles and the sub-genre of diss-records.
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Du Bois and Zora Neale Hurston over the ‘authenticity’ of the Fisk Jubilee Singers is neither surprising nor unfamiliar if one considers the persistent and ongoing discourse around hip hop artists’ authenticity and legitimacy as practitioners of the art from.
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For example, Gilroy’s discussion of the disagreement between W.E.B. The problems of representation, authenticity, and legitimacy have always posed challenges for the producers and consumers of black culture and continue to do so.