Note: Following last month’s post on “Do Me, Baby,” I knew I wanted to give André Cymone another, proper sendoff before he disappears from our pages until 1984. So, here’s the latest in my series of thought experiments, imagining an alternate reality in which André, not Prince, was the Grand Central member who went on to greater solo success. For anyone just dropping in, the idea here is to bring attention to the web of contingencies that shaped Prince’s career; to shake up our sense of inevitability and offer a glimpse at one of the many possible alternatives had things gone even slightly differently. It’s also, in this case, an opportunity to reevaluate Cymone’s legacy beyond his friend’s deceptively long shadow. As always, have fun and don’t take this too seriously. We’ll be back to our regularly scheduled programming next week!
For a brief but significant period in the 1980s, the cutting edge of R&B and pop could be found in the unlikely locale of Minneapolis, Minnesota. Known as the “Minneapolis Sound,” this unique hybrid of funk, rock, and nascent electronic and New Wave styles emerged almost organically from the Twin Cities’ small but vibrant Black communities in the late 1970s. It thus wouldn’t be fair to give a single artist credit for “inventing” the genre; but the fact remains that when most music fans think of Minneapolis, one man in particular comes to mind. I’m talking, of course, about André Cymone.
Around the same time that Prince was co-opting Flyte Tyme for his project with Morris Day, he was also falling out with another of his oldest comrades: the co-founder of Grand Central and his closest musical partner, André Cymone.
André’s and Prince’s musical fates had been linked since the moment they first locked eyes in the Bryant Junior High gymnasium. Both were budding multi-instrumentalists, the children of talented jazz musicians: André’s father, Fred Anderson, used to play bass with Prince’s father, John L. Nelson. Both, too, possessed a preternatural drive far beyond the norms of their age and circumstance. “There was a sixth sense between the two of us,” Cymone told Billboardin 2016. “It’s something that doesn’t happen, I don’t think, very often where you find two people come together who are really passionate about what they do at a time when they’re both growing and learning” (Cymone 2016).
(Featured Image: Anti-draft demonstration in San Francisco, March 22, 1980; photo by Chris Booth, Resistance News.)
During the promotion cycle for Dirty Mindin late 1980 and early 1981, Prince talked to the press more than ever before–more, indeed, than he would again until the 1990s. His reasons were purely strategic. Prince’s manager, Bob Cavallo, had hired publicist Howard Bloom with the express goal of breaking their artist into the rock market; to accomplish this, Bloom helped Prince to shape his back story into a compelling and marketable artistic persona, which he then dutifully presented to every reporter who would listen. This was the birth of what we’ve been calling Prince’s “origin myth”: the Oedipal struggles with his mother and father; the sexual and creative utopia he found in André Anderson’s basement; the precocious sexuality and artistry that would find its full expression, conveniently enough, in the album he was currently promoting. The press ate it all up like the confection it was. Bloom “would tell people, ‘Prince sees sex as salvation,’ and then you’d see that in the Washington Post, the New York Times,” Cavallo told biographer Matt Thorne. “He comes up with that phrase and then ten writers use that phrase” (Thorne 2016).
Read enough of Prince’s interviews from the Dirty Mindera and Bloom’s talking points come into sharp relief: titillating racial and sexual ambiguity, a fierce desire for aesthetic authenticity, and an appetite for rebellion–all like proverbial catnip to rock’s punk-era tastemakers. But in one interview with Chris Salewicz of England’s New Musical Express, published in June of 1981, Prince made a specific claim that stands out amidst his more generalized myth-building. “I was in a lot of different situations when I was coming up to make that record,” he recalled. “A lot of anger came up through the songs, it was kind of a rough time. There were a few anti-draft demonstrations going on that I was involved in that spurred me to write ‘Partyup’” (Salewicz 1981).
(Featured Image: Artwork for the University of Salford’s Purple Reign Conference.)
It’s been a long gestation period, but at last, the d / m / s / r podcast has returned with our “roving reporter,” philosopher and budding Princeologist Jane Clare Jones. She’s here to talk about the University of Salford’s interdisciplinary conference on Prince, which she attended back in May, but we also (of course) cover a lot of other territory: including the connections between Prince’s much-discussed messianism and his much-less-discussed radical political consciousness. If you’re interested in hearing what’s going on in the rapidly-growing field of Prince scholarship, this will be an interesting listen.
And, as the man himself was wont to say, it ain’t over: having missed the opportunity to attend the Salford Purple Reign conference, I’m now bringing the conference to me (and you!). For the next several weeks, I’ll be lining up more conversations with attendees of the conference, to discuss their work and their ideas about Prince. If you presented at Salford and are interested in recording a podcast, hit me up! I’d love to hear from as many of you as I can. The conference may have happened two months ago, but from the looks of things, scholarly interest in Prince has just begun. Let’s keep it going!
As always, you can subscribe to the d / m / s / r podcast using any of the major services: iTunes, Stitcher, or Google Play (I’d recommend Stitcher over Google for Android users). You can also stream episodes on Mixcloud. If you like what you hear, leave a review on your service of choice–this will help to make us more visible! Thanks for listening, and see you again soon.