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Music

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On March 10, I experienced the four-hour, sold-out, sixth annual Love Rocks NYC! show in the grandeur of New York City’s Beacon Theatre. Yet my perspective was far different from the rest of the audience. I studied the musicians, yes, but from their backs. As I hunched from my post as drum tech, securely hidden behind the kit and the congas, my eyes darted from the musicians I was working for to the faces of nearly 3,000 radiant music fans.

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The music speaks for itself, but it wasn’t just about the beats. He made those beats until he physically couldn’t anymore; until the fingers that so elegantly graced each button on his MPC 3000 stood still. Dilla loved what he did more than anything else, and he rode off into the sunset while all of us were left bobbing our heads, with tears in our eyes.

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Since its birth in the early ‘90s, the riot grrrl movement has been criticized for being exclusive, and many of the earliest riot grrrl acts did follow a certain mold: white, American, cisgender, thin, English-speaking. Because of this exclusivity, many critics of the movement — and even its founders — have said riot grrrl is dead, and rightfully so. Others, like Larissa Oliveira, are less sure.

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t was a Wednesday afternoon in September. I sat in my anthropology class fidgeting in my chair and incessantly checking the time on my phone. I’d soon be slipping out the lecture hall to catch a train from Long Island to Manhattan. I thought back to the feeling of excitement that washed over me as I ordered the tickets for Black Pumas back in June. My anticipation for this show was unmatched, as it had already once been postponed, due to — you guessed it — COVID-19.

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