(Featured Image: “D.D. Winters,” a.k.a. Denise Matthews, a.k.a. Vanity, in Tanya’s Island, Alfred Sole, 1980; © Jef Films International.)
While Prince wasn’t nominated for any American Music Awards in 1982, the night of the ceremony would turn out to be fortuitous for another reason. It was at an AMAs after-party on January 25 when he first met Denise Matthews: a 23-year-old model who, under another name, would soon become the most infamous of his 1980s paramours.
Born in Niagara Falls, Ontario to a German Jewish mother and an African American father, Matthews shared with Prince a tumultuous childhood: her parents divorced when she was young, and she and her six siblings grew up without their mother in their lives. In Matthews’ case, however, the trauma also extended to sustained physical and, it’s been alleged, sexual abuse at the hands of her father, who died when she was only 15. “For 15 years, he beat me badly,” she later told Aldore Collier of Jet magazine (Collier 1993 58). “I wish I could see my father in heaven, but I won’t. He’s in Hell” (59).
Despite–or perhaps because of–the low self-esteem she suffered as a result of this troubled upbringing, the stunningly beautiful Matthews went on to pursue a career in modeling: winning the Miss Niagara Hospitality pageant in 1977, and competing for the Miss Canada title the following year. She signed with New York’s Zoli Agency and appeared in a few ad campaigns in the U.S. and Japan. Under the pseudonym “D.D. Winters,” she acted in the 1980 Canadian slasher film Terror Train, starring Jamie Lee Curtis, and had the dubious honor of playing the title role in Tanya’s Island: a truly bizarre erotic fantasy about a model embroiled in a violent love triangle with her painter boyfriend and a bestial, apelike creature (no, seriously, see photo above).
(Featured Image: “There’s never been more love in the air!” Early 1970s Southwest Airlines ad; stolen from Flashbak.)
Following a month and a half of dates in the Mid-Atlantic, South, and Midwest, Prince took a break from the Controversy tour in mid-January 1982. He spent the majority of this time in Los Angeles: attending the American Music Awards and laying down tracks at his new favorite studio, Sunset Sound. Most of the songs he recorded in these weeks were intended for his protégés (and budding rivals) the Time: “Gigolos Get Lonely Too,” “The Walk,” and “Wild and Loose” would all end up on their second album, What Time is It? But the sessions also yielded what would become the closing track on Prince’s fifth album: a seductive ballad in the “Do Me, Baby” vein called “International Lover.”
In fact, according to Per Nilsen’s studio sessions Bible The Vault, “International Lover” very nearly ended up on What Time is It? as well. Recorded just a few days after “Gigolos Get Lonely Too” (January 11) and on the same day as overdubs for “The Walk” (January 14), its place in the chronology clearly suggests Prince had it in mind as a Time song; there’s very likely a tape somewhere with vocals by Morris Day. But in what would become a pattern for Prince with his spinoff acts, he ended up liking the song so much that he took it back for himself.
Continue reading “International Lover”
(Featured Image: The Time at Sam’s, October 7, 1981. L to R: Jimmy Jam, Terry Lewis, Morris Day, Jesse Johnson, Monte Moir. Photo stolen from prince.org.)
During the weeks leading up to the release of their debut album in July 1981, Prince had honed the Time into a formidable live unit. “He brought stuff out of us that we didn’t think we could do,” keyboardist Jimmy Jam later recalled. Left to their own devices, the band would “rehearse for like four hours and think we were tired. We’d go through the set twice and sit around and talk for two hours.” But with Prince as taskmaster, “we’d work five or six hours straight, over and over, no breaks… He would give us keyboard parts that were impossible. We would be like, ‘We can’t play these.’ He would be like, ‘Yeah, you can, and while you’re playing them I want you to do this step of choreography and sing this note of harmony.’ Couple of days later we’d be doing it. A month later we’d be on tour and it would be automatic. He was a great motivator and the thing that made him a great motivator was that he works so hard himself. He’s always squeezing the most out of everything” (Nilsen 1999 87).
That summer, the Time made their live debut in a showcase for Warner Bros. executives at S.I.R. Studios on Sunset Boulevard–the same venue where, three years earlier, Prince had held auditions for his own backing band. “It was just 10 or 12 of us,” Marylou Badeaux, at that time a marketing executive in the label’s “Black Music” division, told biographer Per Nilsen. “We went down there after work one day to be shown this new Warner Bros. group that was produced by Jamie Starr. No one knew who Jamie Starr was. They turned off all the lights, and this diminutive little character with a veil walked in to stand behind the console and mix it. Somebody says, ‘That’s Jamie Starr!’ And I looked and said, ‘No, that’s Prince!’” (Nilsen 1999 87).
Continue reading “Dance to the Beat”
(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.
Continue reading “Controversy, Part 3: Do I Believe in God? Do I Believe in Me?”
(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.
Continue reading “Controversy, Part 2: Am I Straight or Gay?”