A spotlight comes up on Tracy Chapman as she moves into the a capella song “Behind the Wall.” She sings from the point of view of a neighbor hearing a woman screaming in the apartment next door. Her trembling contralto soars and then, just as quickly, falls into a whisper. Between verses, she lets the air settle into silence before charging into the dark scene once again. The last lines—“The police/Always come late/If they come at all”—ring off into nothing. Chapman wrote the song in 1983, while she was still a student at Tufts University and busking in Boston for distracted passersby. Within five years, she would perform it for a television audience of 600 million in a packed Wembley Stadium for Nelson Mandela’s 70th birthday benefit concert.

Alone on that massive stage, guitar in hand, she allowed the echoing mic and screaming crowd to amplify the quiet of the song. And as she sang with that magnetic calm, she built an atmosphere as intimate as each listener’s childhood bedroom. “Behind the Wall” was the second of what was supposed to be a three-song set. But then, as the legend goes, serendipity gave the world another glimpse of this commanding artist. Just before Stevie Wonder was supposed to perform, a piece of his sound equipment went missing, and he refused to go on stage. Chapman agreed to take his place. It was in that surprise second set that she played “Fast Car.”

On her self-titled debut, which had been released on Elektra two months earlier with only modest sales expectations, “Fast Car” is a counterbalance to the weightiness of “Behind the Wall.” The low verses mix bleak recognition with quiet hope before building to a chorus so wistful, so joyfully tender it can transport you to a time in your life when you were younger and maybe a little less scared. Most of the people watching her performance at Wembley did not arrive knowing Chapman’s power, and most likely had never heard of her before. But they experienced in real time her ability to lift hearts into people’s throats. She performed her songs the same way she had on the streets for years: alone and brilliantly exposed.

We’ve witnessed the worst this world can throw our way, Chapman suggests on her debut, at times through her working-class characters. But the album creates a world where no force exists without a counter. The worst of what we’ve endured, she also offers, makes righteous justice inevitable. It’s a worldview that many could tune into. By the end of the summer of 1988, a few months after the Nelson Mandela tribute, Tracy Chapman was a platinum album and the singer was a star.

Some credited her rise to fame to that fateful Wembley appearance. Others speculated audience dissatisfaction with the ever-elaborate status quo of pop music of the time had something to do with the singer’s wild popularity. But however this folk- and blues-heavy singer-songwriter album became a hit in the synth- and glitter-flecked late ’80s, Chapman came to the world stage with a perspective crystallized in society’s margins. The only thing that critics struggled with as much as her unexpected success was uncovering how this plainly dressed, androgynous, black woman with a voice as warm and woody as a bassoon created one of the best folk albums in a generation.

Chapman was as self-effacing in real life as she was singing from behind the characters in her songs. She hated interviews, almost never bantered on stage, and wasn’t shy about her displeasure at being coded a “protest singer.” And unlike folk artists like Joni Mitchell and Joan Baez, to whom she is often compared, Chapman’s music wasn’t as explicitly confessional as much as it was a portrait of the environment that first fostered her stark but fiercely optimistic worldview.

Born in 1964, Chapman grew up in Cleveland during a time when economic and social pressures were visibly bursting through. The schools were struggling to become integrated, the demographic makeup of neighborhoods was shifting, white people were fleeing to the suburbs, and the African American residents that remained faced housing discrimination and scarce economic opportunities. Fires frequently dotted the streets, the result of arson and also property owners looking to clear out abandoned buildings, while a series of riots and strikes crippled neighborhoods and school districts. By Chapman’s 12th birthday, Cleveland had earned the nickname Bomb City for the simple reason that people were setting off a lot of them there.

It was in a black neighborhood in this roiling cityscape that her mother Hazel raised Chapman and her older sister by herself. Together, the family sang along to Top 40 radio and Hazel’s collection of jazz, gospel, and soul records, including Mahalia Jackson, Curtis Mayfield, and Sly Stone. Meanwhile, television exposed a young Chapman to the country music stylings of Buck Owens and Minnie Pearl on the show “Hee Haw.” She was already playing ukulele and started writing songs by age 8, took up guitar at 11, and at 14 wrote her first song looking at the troubles in her city. She called it “Cleveland 78.”

Though Chapman left Cleveland while she was still a teenager, having earned a scholarship to a private, Episcopal boarding school in Connecticut, her debut offers a working-class, undeniably black perspective. There’s “Across the Lines,” in which Chapman describes, over halting guitar strums and a twinkling dulcimer, a segregated city breaking out in a fatal riot. Sparked by news that a white man assaulted a black girl, the incident is ultimately blamed on the victim. “Choose sides/Run for your life/Tonight the riots begin/On the back streets of America/They kill the dream of America,” Chapman sings in a stoic murmur. There’s “Mountain O’ Things” where she voices the dubious dreams sold to the American poor. “I won’t die lonely,” she sings against a soft marimba and hand drum beats. “I’ll have it all prearranged/A grave that’s deep and wide enough/For me and all my mountains o’ things.”

Yet, for all the violence and hopelessness Chapman captures in her lyrics, there’s an equal measure of radical and at times naive conviction that a more just world is on its way. “Why?” asks basic questions about widespread injustices—“Why is a woman still not safe/When she’s in her home”—before answering with an insistent assurance that “somebody’s gonna have to answer” for the destruction modern society has wrought. “Talkin’ ‘Bout a Revolution,” the opening song, is arguably the clearest view into Chapman’s political ethos. It’s a simple folk-pop anthem with a fervent, bright-eyed assurance that “Poor people gonna rise up/And get their share.” These brazen statements of faith in a better future emerge as encouragements for the downtrodden to continue on. Only someone who has seen society’s murky underbelly can convince you of its redeemability. She wrote the song when she was 16.

The dreams of social justice running through the entire album offset Tracy Chapman from its top-selling contemporaries. But with the eponymous words of “For You” resonating into the final seconds, love emerges as the underlying motivation for survival. Love is what all the figures she gives voice to ultimately want. And thanks to Chapman’s careful wording—the lover of the “checkout girl” from “Fast Car” is never gendered, while the only gendered part of the downbeat and mysteriously desperate “For My Lover” comes with the line “deep in this love/No man can shake”—it’s a body of work that one can easily read centered on queer desire. Chapman was notoriously private about her own sexuality and romantic life, even as she created love songs that welcomed all listeners to share in its subjectivity.

After its release, critics praised the album for its overtly political focus, hailing it as popular music’s return to authentic artistry. But Tracy Chapman didn’t change the course of a Top 40 ecosystem in tune with the era’s glorification of wealth and greed. Rather, the album was produced in isolation from popular music, and in defiance of it. She wasn’t a herald of change within the industry so much as she was an example of the innovation to be found outside of it. In pop music at the time, there was no archetype with which to classify the kind of artist Chapman was. And so, as she shrunk away from the spotlight, so did the gritty environment that contextualized her and her work.

Though the album showcased a descendant of white artists like Baez and Dylan, it also showed one who drew from the spiritual folks stylings of Odetta and the influence of blues singers like Bessie Smith. Nevertheless, once she rose to fame, critics debated the relative blackness of her music, her audience, and by extension herself. In 1989, Public Enemy’s Chuck D summed up a sentiment some critics touched on regarding the perceived whiteness of her audience frankly for Rolling Stone: “Black people cannot feel Tracy Chapman, if they got beat over the head with it 35,000 times.” The lack of nuance leveled at her music and identity highlighted just how far outside of the mainstream her artistry was rooted, and just how little mainstream outlets understood about black artists and audiences, even as Tracy Chapman held steady on the Billboard charts.

And while a wave of socially critical singer-songwriters did follow her—like Ani DiFranco, Melissa Etheridge, Liz Phair, and Fiona Apple—it would be several more years before another black woman with an acoustic guitar, Lauryn Hill, caught the world’s sometimes unwanted attention. Chapman exposed a hole in expectations of who could be the voice of a generation, an entry point through which women in popular music entered and beat their own path. As Chapman reached for innovation through her own diverse musical influences, she and her debut album stand as evidence of the futility of boxing black female artists in.

At times, the footage of her on stage at Wembley reveals an artist trying to draw as little attention to herself as possible. She looks down and away, stands in one spot, her guitar strap blends into her shirt, which blends into the stage. But through her set, as she weaves chilling silence between ribbons of rapturous melody, it feels like a threat to look away.