The other is a South American Communist movement. Pac doesn't quite sound like a Communist to me, and South America isn't known for its hills of gold. However, parts of Spain are renowned for their golden plains and large, rolling hills. Does this mean Tupac is secretly living in Spain with some secret group of followers? Sounds pretty far-fetched to me, but it is an interesting theory.
It's about social injustice and how even though it doesn't look the same, ie: slavery, it is still present in today's america. This is a great song about where tupac was brought up and how everything changed around his neighbour hood as he grew older. Thinking ghetto! This song is for the younger, as he says. Nothing is good in the ghetto Be it real talent or just ghetto rule. Ghettos get the "cream" of the crop.
Cheap housing and all you can eat from the chinese down the corner. Its a song of hardships, in a life that noone deserves. Think of tupac, as the real hardcore!. Thank you up there! I love this song, and I think you nailed it! Not many people think of 2pac being down to earth, but in all reality that's what he was. I love this song, it's amazing! It's about 2Pac describing himself as the ghetto Messiah.
It's quite strong reminds me of John Lennon saying that the Beatles were more famous than Jesus! He says 'the Messiah can live like normal people, you know'.
Name Optional. November 12, October 10, Skip to content 2Pac. Anonymous says:. February 18, at am. March 7, at am. Leave a Reply Cancel reply Your email address will not be published. More and more, I wanted to see if these street scriptures had anything to add to my formal studies at the university.
These are the stories told by Stony and Cottage Grove. It is testimony to a second or third world America, where the specters of segregation seem alive and well, as if Jim Crow still rises from his grave to stalk new generations of black folk like a revenant ghost.
While I felt shielded from many of these dangers when I was at the university, my academic focus on Latin American and African-American traditions imposed a set of expectations on me that required attention to the problems that surrounded the university. With some remarkable teachers like the Rev. David Tracy, Anne Carr and Homi Bhabha, my mind was encouraged to branch out and create bridges between the worlds of theory and practice, academia and the broader world.
They gave me the skills and daring to cross the invisible borders that divide various disciplines and communities. They encouraged me to venture into unexplored and forbidden zones of thought and experience.
As a first-generation college graduate, I felt suddenly uprooted from my desert homeland in Arizona and planted in a garden of intellectual delights. I also had the opportunity at the time to attend a lecture by a relatively unknown professor from the Chicago Theological Seminary: Michael Eric Dyson.
Hip-hop has been an unmistakable tutor in my life, helping me to see parts of the American landscape that are often invisible to the official cartographers and surveyors of the body politic. With hip-hop banging in my ear, I took up my studies at the University of Chicago from a unique angle, one that helped me scrutinize higher education for its capacity, or failure, to spotlight the trials and tribulations of our world.
Instead of distancing me from the figure of Jesus, hip-hop brought me closer to him. I came to see his parables as the older, wiser but not altogether different effort of rap artists to use words and beats, like a Kabbalistic incantation, to exorcize the demons of war and division, misery and despair that have always plagued the lives of the poor and oppressed.
Hip-hop confirmed for me a fundamental theme in Christianity: God reveals wisdom in the ruins of history, where the young and poor are in the struggle for survival and where outcasts fight for their daily bread. For me, it has been something like a secular riff on a theologia crucis or a memento mori on the deaths of countless young lives throughout the world. And it has helped me locate the death of Jesus—killed as an outlaw and thug by the Roman Empire—in the faces of the poor and destitute of our age.
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