The last time I shared an episode of Prince: Track by Track, I promised that my next post would be something more substantial; so, to keep that promise, I held back on sharing this latest episode until now.
I have to confess that I wasn’t familiar with “The Morning After” until I signed up to talk about it; I bought my copy of LOtUSFLOW3R on CD (from Zia Records in Tucson, Arizona), so I was only familiar with the configuration of the album that included “Crimson and Clover” instead. I literally listened to the song seconds before recording this, so you’re hearing my unfiltered first impressions here:
Also, this week I noticed a curious spike in views for one of the most obscure songs discussed on the blog: a late 1978 demo that has been circulating under the title “Nadeara.” Turns out the reason for all the attention was one of Prince’s old notebooks, currently up for auction, which contains (among other things) a breakup letter from the real woman who inspired the song. Also, it turns out we’ve been spelling “Nadira” wrong all these years. Oops. Anyway, I’ve added a photo of the note to the post on “Nadira,” the song, and also included it below for those who might be interested:
This is usually where I would make some kind of vague promise about when I’ll be posting again, but I’m actually not going to nail anything down yet because I know that the next piece I write is going to be longer and more research-intensive than usual. I will just say it’s a pretty significant chapter of the “story,” and I hope you’ll enjoy it once it’s ready.
Note: As we embark on another new year, I thought it was about time to check in on one of the many alternate realities in our vast multiverse. If you’re new to the blog, yes, this is totally made up: just a way of thinking about a particular moment in Prince’s career from a different angle by exploring the possibilities of what might have been. This time, I wanted to dig a little deeper into the idea–discussed in a previous post–of how Chuck Statler’s unfinished concert filmThe Second Coming might have been received had it, and not Purple Rain, been Prince’s feature film debut. What you’re about to read is my best impression of the kind of review that might have appeared in a mainstream magazine or newspaper circa late 1982. As always, this exercise in speculative fiction is not to be taken seriously. And if these posts aren’t your thing, don’t fret: I’ll have something more conventional for you next week!
While work on the Time’s second album didn’t formally begin until January 1982, at least one track had an earlier genesis: according to Prince Vault, the original 2″ tape of “The Walk” stored in the Paisley Park Vault (and, now, at Iron Mountain in Los Angeles) was labeled with a date of July 1, 1981. This suggests Prince recorded something by that title–either an early version or the actual basic track–in his own home studio, a few weeks before the release of the Time’s first album on July 29.
And that makes a lot of sense, because “The Walk” is the track from What Time is It? that most resembles the style of its predecessor. It’s long: nine and a half minutes, to be exact, roughly halfway between the lengths of “Get It Up” and “Cool.” And, like both “Get It Up” and “The Stick,” it moves at a sauntering pace, driven by an unhurried “walking” bassline and singer Morris Day’s casual, half-spoken vocals. The titular “Walk”–a dance-craze homage in the tradition of “Let’s Rock”–references both the song’s moderate tempo and Prince’s early instructions to Morris while the pair were developing his stage presence: “Walk, put your hand in your pocket, and be cool,” as the frontman later summarized (Crandell 2015).
(Featured Image: Prince and Dez Dickerson face an unruly crowd opening for the Rolling Stones, October 1981; photo by Allen Beaulieu, from his forthcoming book Prince: Before the Rain.)
In January 1981, after the first leg of the Dirty Mind tour, Prince’s publicist Howard Bloom sent an exuberant memo to his manager, Steve Fargnoli: “The verdict from the press is clear,” Bloom wrote. “Prince is a rock and roll artist! In fact, the press is saying clearly that Prince is the first black artist with the potential to become a major white audience superstar since Jimi Hendrix” (Hill 82). Nine months later, with his fourth album, Controversy, days away from release, Prince faced the biggest test of his crossover potential to date: two shows opening for the Rolling Stones at the massive, 94,000-capacity Los Angeles Memorial Coliseum.
The booking was a major coup for Prince, who had made it his mission to break rock music’s de facto color line and even, according to guitarist Dez Dickerson, described his early vision for his band as a kind of “multiracial Rolling Stones” (Dickerson 95). “The one thing he talked to me about a number of times in the early going was he wanted he and I to be the Black version of the Glimmer Twins,” Dez elaborated to cultural critic Touré. “To have that Keith and Mick thing and have a rock ‘n’ roll vibe fronting this new kind of band. That’s what he wanted” (Touré 15). As keyboardist Lisa Coleman recalled to biographer Matt Thorne, “We were so excited, we’d rehearsed our little booties off, our funky black asses. This is it, we’re gonna make the big time” (Thorne 2016). But like so many of Prince’s earlier potential big breaks, things did not go according to plan.
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.