Controversy, Part 3: Do I Believe in God? Do I Believe in Me?

Controversy, Part 3: Do I Believe in God? Do I Believe in Me?

(Featured Image: Prince’s electric church in the music video for “Controversy,” 1981; © Warner Bros.)

Note: This is the third and last post on “Controversy”: a song that presents so much to unpack, I’ve opted to split my analysis into parts. Please read the first and second parts before proceeding.

Do I believe in God? Do I believe in me?

Of the famous questions Prince asks in the lyrics to “Controversy,” he only answers one–or two, depending on how you count them. The questions are, “Do I believe in God?” and, “Do I believe in me?” The answer–to both, presumably–is “yes.”

More even than the nuances of race and sexuality, this distinction between “God” and “me”–the sacred and the secular, the spirit and the flesh, etc.–was the prevailing theme of Prince’s career. This in itself hardly makes him unique: the “comingling of the profane and the spiritual is an age-old Black music trope,” writes cultural critic Touré. “Quite often in Black music history the erotic and the divine, or the concerns of Saturday night and Sunday morning, are close together in a song or a playing style or an album or a career”–including those of Prince progenitors like Little Richard, James Brown, Sam Cooke, Marvin Gaye, Curtis Mayfield, and others (Touré 125). But while the majority of these artists vacillated between “God’s music” and “the Devil’s,” Prince’s innovation was in combining the two: making gospel-informed music that erased the fine line between matters of the body and the soul.

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Controversy, Part 2: Am I Straight or Gay?

Controversy, Part 2: Am I Straight or Gay?

(Featured Image: A queer moment on the Controversy tour, 1981; photo © Lynn Goldsmith.)

Note: This is the second of three posts on “Controversy”: a song that presents so much to unpack, I’ve opted to split my analysis into parts. You can–and should–read the first part here.

Am I straight or gay?

In the same 1981 Rolling Stone interview where Prince intentionally muddied the waters of his racial background, he made another thing uncharacteristically clear. “Appearances to the contrary,” reported journalist Bill Adler, “he says he’s not gay, and he has a standard rebuff for overenthusiastic male fans: ‘I’m not about that; we can be friends, but that’s as far as it goes. My sexual preferences really aren’t any of their business.’ A Penthouse ‘Pet of the Month’ centerfold laid out on a nearby table silently underscores his point” (Adler 1981).

The artist was similarly adamant in a Los Angeles Times interview the following year, when he took the opportunity to address three rumors that were apparently needling him: “One, my real name is Prince. It’s not something I made up. My dad’s stage name was Prince Rogers and he gave that to me: Prince Rogers Nelson… Two, I’m not gay. And three, I’m not Jamie Starr” (Hillburn 1982). Of course, as we now know, Prince in fact was Jamie Starr, the fictitious recluse credited with engineering Dirty Mind and, later, with producing the early albums by protégé acts the Time and Vanity 6. But he appeared to have been telling the truth about his sexuality: despite his surface ambiguities, by all credible accounts Prince was unequivocally and enthusiastically straight.

These surface ambiguities, however, are worth examining; because, while Prince was notably less coy about his sexual orientation than he was about his ethnicity, he was in many ways equally strategic. We’ve already mentioned the famous story told by guitarist Dez Dickerson in which Prince announced to his band that he would use his onstage persona to “portray pure sex” (Dickerson 62). What he understood better than most heterosexual performers was that in order to create this kind of fantasy, he would need to court the attentions of not only straight women, but also gay men and others.

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Annie Christian

Annie Christian

(Featured Image: “The Number of the Beast is 666,” William Blake, 1805.)

As we noted last time, the late spring and summer of 1981 was an extraordinarily prolific time for Prince; it was also a notably experimental one. The artist’s home studio on Kiowa Trail in Chanhassen allowed him to try out new musical styles and approaches, without having to beg W.B. for expensive L.A. studio time. It’s thus no coincidence that the resulting album, Controversy, would be his oddest and most indulgent to date. Standing head and shoulders above the rest in the “odd and indulgent” category was “Annie Christian”: a tuneless, four-and-a-half-minute slice of apocalyptic post-punk that isn’t quite like anything else in Prince’s catalogue.

“Annie Christian” begins with a manic-sounding drum machine pattern, quickly interrupted by an atonally pulsing synthesizer and a sound effect of a tolling bell. The closest thing the song has to a hook is the cascading synth line that follows, as shrill and piercing as an early cellular ringtone. Prince recites the lyrics–a fever dream of the End Times as mediated by CNN–in a nasally monotone. It’s the kind of thing Gary Numan’s Tubeway Army might have rejected for being too dour.

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Let’s Work

Let’s Work

(Featured Image: Cover art for the “Let’s Work” 12″, 1982; L to R: Dr. Fink, Brown Mark, Bobby Z, Prince, Dez Dickerson, Lisa Coleman. © Warner Bros.)

Mid-1981 was the first great period of prolificacy for Prince. In astonishingly little time, he completed work on his own fourth album, a full-length debut for protégés the Time, and several other assorted odds and ends, including a handful of songs for the Hookers and other tracks with tantalizing titles like “Delivery Boy,” “Friction,” “Gym Class,” “Heart Attack,” “Hump You,” “Poppa Grooves,” “The Rain and You,” “Rearrange,” and “See U Dead.” One of those odds and ends would even end up on the album: the taut, New Wave-inflected funk of “Let’s Work.”

According to legend, “Let’s Work” began life as “Let’s Rock”: Prince’s version of a ’60s-style dance craze song, like “The Twist” or “The Loco-Motion.” He recorded the song, inspired by a dance he’d seen in Minneapolis clubs called “the Rock,”  with the intention of rush-releasing it as a non-LP single in the summer of 1981. But Warner Bros.–mindful, perhaps, of the moribund U.K. performance of his previous loosie, “Gotta Stop (Messin’ About)”–didn’t bite: a minor setback for Prince that, in retrospect, foreshadowed more serious conflicts with the label to come.

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She’s Just a Baby

She’s Just a Baby

(Featured Image: The Hookers, 1981; L to R: Jamie Shoop, Susan Moonsie, Loreen Moonsie. Photo stolen from Denise Vanity Matthews–the Tumblr, not the person.)

The Time’s first album was completed quickly, even by Prince’s ever-increasing standards: recorded in April 1981, mixed (at Hollywood Sound Recorders in Los Angeles) by the end of the month, and released another three months later. In the meantime, the man behind the curtain was already devising a second group of protégés: an all-female counterpart to his first group’s male pimp aesthetic, charmingly named the Hookers.

In order to recruit his stable of Hookers, Prince stayed even closer to home than he had for the Time. He drafted his personal assistant, Jamie Shoop, who then-engineer Don Batts described as “a good-looking blonde… kind of a ballsy woman in a man’s world” (Nilsen 1999 63). The other two spots were filled by his girlfriend at the time, Susan Moonsie, and her sister Loreen.

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