It was not a victory she could believe in or a mood she could sustain. By the end of the sixties, both Simone’s career and her marriage were in serious trouble. Pop-rock did not really suit her, and the jazz and folk markets had radically shrunk; the concert stage still assured her income and her stature.
And if the collapse of her marriage was in some ways a liberation she was also now without the person who had managed her finances and her schedule, and who had kept her calm before she went onstage (by forbidding her alcohol, among other means), and got her offstage quickly when the calm failed. She was left to govern herself in a world that suddenly had no rules and, just as frightening, was emptied of its larger, steadying purpose. “Andy was gone and the movement had walked out on me too,” she wrote, “leaving me like a seduced schoolgirl, lost.”. Looking back on the historic protests and legislative victories of the sixties, one may find it easy to assume a course of inevitable if often halting racial progress, yet this was anything but apparent as the decade closed. When, in 1970, James Baldwin set out to write about “the life and death of what we call the Civil Rights movement,” its failure seemed to him beyond contention. As for the black leaders who had “walked out” on Simone, they were in cemeteries (Malcolm X, Medgar Evers, King, Fred Hampton), in jail (Huey Newton, Bobby Seale), or in Africa (Stokely Carmichael), or else had “run for cover,” as she put it, “in community or academic programmes.” White liberals had diverted their efforts to Vietnam; this was now the war being fought on televisions in living rooms every night. According to Simone, “The days when revolution really had seemed possible were gone forever.”She left the country in 1974.
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Travelling to Liberia with her twelve-year-old daughter, she stayed for two years, during which she performed hardly at all. She left Liberia for Switzerland in order to put her daughter in school there. Eventually, she moved to France, alone.
It seems to have been only the recurrent need for money that spurred her to perform again in the United States, although she took great pride in an honorary doctorate that she received from Amherst, in 1977, and insisted ever after on being called “Doctor Nina Simone.” Meanwhile, her concerts tended increasingly toward disaster. As she now sang in “Mississippi Goddam,” “the whole damn world’s made me lose my rest.”The remainder of her life, some twenty-five years, is a tale of escalating misery. At the worst, she was found wandering naked in a hotel corridor brandishing a knife; she set her house in France on fire, and once, also in France, she shot a teen-age boy (in the leg, but that may have been poor aim) in a neighbor’s back yard for making too much noise—and for answering her complaints with what she understood as racial insults. Yet the ups of her life could be almost as vertiginous as the downs.
In 1987, just a year after she was sent to a hospital in a straitjacket, her charmingly upbeat 1959 recording of “My Baby Just Cares for Me” was chosen by Chanel for its international television ad campaign. Rereleased, the record went gold in France and platinum in England.
In 1991, she sold out the Olympia, in Paris, for almost a week.She toured widely during her final years. In Seattle, in the summer of 2001, she worked a tirade against George W. Bush into “Mississippi Goddam,” and encouraged the audience to “go and do something about that man.” She was already suffering from breast cancer, but it wasn’t the worst illness she had known.
She was seen as a relic of the civil-rights era, and on occasion she even led the audience in a wistful sing-along of “We Shall Overcome,” although she did not believe her country had overcome nearly enough. Once she became too sick to perform, she did not return to what she called “the United Snakes of America.” She died in France, in April, 2003; her ashes were scattered in several African countries. The most indelible image of her near the end is as a stooped old lady reacting to the enthusiastic cheers that greeted her with a raised, closed-fisted Black Power salute. Thirty-four years after Simone released “Young, Gifted and Black,” Jay Z reused the title for a song that describes the fate of many of those gifted children—“Hear all the screams from the ghetto all the teens ducking metal”—in twenty-first-century America. The rap connection with Simone is hardly surprising, since rap is where black anger now openly resides.
Simone disliked the rap she knew, however, in part for displacing so much anger onto women—or, as she put it, for “letting people believe that women are second class, and calling them bitches and stuff like that.” Back in 1996, Lauryn Hill rapped an anything-you-can-do retort to a male counterpart, “So while you imitatin’ Al Capone / I be Nina Simone / And defecatin’ on your microphone,” but no one has really taken up the challenge of Simone’s example. There was a minor uproar last year over Kanye West’s sampling of phrases from Simone’s recording of “Strange Fruit” (with her voice speeded up to an unrecognizable tinniness) in “Blood on the Leaves,” in which Simone’s evocation of lynched black bodies is juxtaposed with West’s personal concerns about “second string bitches,” cocaine, and the cost of paying off a baby mama versus a new Mercedes. Some people have seen a social statement here, but one can’t help recalling Simone’s broader reaction to rap: “Hell, Martin and Malcolm would turn in their graves if they heard some of this crazy shit.”As for jazz, Simone was largely excluded from the history books for decades. Will Friedwald’s seminal “Jazz Singing,” of 1990, mentioned her only in passing, as “off-putting and uncommunicative” and as the center of a cult “that only her faithful understand.” But Simone’s eclecticism has slowly widened the very definition of jazz singing.
And, ever since Presidential candidate Obama listed her version of “Sinnerman” as one of his ten favorite songs of all time, in 2008, the cult has gone mainstream.