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RURAL PARADISE OR A CONCRETE JUNGLE?
Stefanie Folk
Rhetoric of Reggae Music
Research Paper
April 25, 2002
Many rural and urban areas exist in the United
States. Depending on where you
live definitely affects who you are, how you think, dress, eat etc. Is this true for the Rastafarians?
Located in the West Indian Islands, Jamaica represents
the third largest island. Jamaica
is 150 miles long and 52 miles wide.
The subtropical climate does not produce the extremes related to climate
found in the United States. The
island of Jamaica is described as being very beautiful with its rivers,
harbors, and many mountains. The
population of Jamaica has not quite reached three million with the majority of
people living in the city of Kingston, the capital of Jamaica (Barrett 3).
The difference in wage earnings among Jamaican people
is alarming. Those who have a
profession make around thirty times as much as those who do not. Nearly half of all Jamaicans make less
than twenty-five dollars per week (Barrett 12).
There has been a tradition of migration from Jamaican
rural areas since the nineteenth century.
The waves of emigration to Panama, Costa Rica, Cuba, the United States
and Britain during the first sixty years of the nineteenth century represent
the route taken by the more privileged workers to escape rural poverty. The less privileged have moved
from rural areas to JamaicaÕs cities.
The growth of unionism in the sugar fields and government schemes to
redistribute lands proved unsuccessful in stopping the poor from being forced
to move into urban areas (Austin 9).
In 1960, the government of Norman Manley recognized
the power the Rastafarians had achieved and decided to send a mission to
Africa. The mission included three
Rasta Brethren: Douglas Mack, Phil Alvaranga, and Mortimer Plano. They explored the possibility of
Jamaicans repatriating back to Africa.
Once the men returned from Africa, they brought optimistic news
supporting the repatriation.
Unfortunately, the Manley government lost the pre-independence election
to Alexander Bustamente, leader of the Jamaican Labor Party. The new government dismissed the
repatriation plan. The Rastafari
still believed that the mission to Africa could happen and they could leave the
white dictated society of Babylon behind (Wilson 4).
City
life in Jamaica offers people a chance to obtain jobs, wealth, and possibly
fame. Many people flock to the
city for these reasons. People
from the country go to the city because they can have better access to electricity
and water. Many stay with friends
and do not even care if they have a bed since they are used to not having one
in the country.
It is a common phenomenon in Jamaica to distinguish
between ÒtownÓ and ÒcountryÓ.
Country people are thought to be good and town people are thought to be
bad. This is ironic because the
majority of country people want to move to town and most town people have
relatives in the country they visit frequently (Macmillan 31). An example of this is seen in Dancehall
Queen when Marcia takes her brother,
Junior, out to the country to visit their parents. Junior is under pressure in the city so he stays in the
country for awhile where he is safe and can start feeling better.
Rastas leave the country and come to the city looking
for employment but usually end up unemployed and street life becomes their only
life. The street life faced by
Rastafarians is rough. This type of life indicates the Rastafarians disregard
for norms and etiquette. Most
Rastas walk around with scars on their arms, shoulders, faces, and legs. Some
Rastas work for the government or private firms, but usually they are fired
because of their dreadlocks. Many
sell ganja that was cultivated in nearby mountains or brought in from the
country. Ganja dealers typically
ride motorcycles, which suggest they are a successful dealer. Examples of this were seen in The
Harder They Come and Rockers (Austin 128).
The Rastafarian lifestyle is very transient. Rastas spend their days and nights
moving from apartment to apartment usually crashing wherever they can. Some Rastas have enough money to afford
an apartment themselves. It is
very important for Rastas to meet and greet as many people as they can on the
streets and learn their names and nicknames. These people may provide them with a place to stay (Austin
126-127).
Many Rastafarians living in the city are known for
scuffling. Scuffling is
particularly common among Rastafarians because their stay in Jamaica is
intended to be short because they believe that someday they will be headed back
to Africa (Zion). They do not
worry about regular work and live by picking up what they can here and there
(Carley 138). Scuffling is
predominantly done by the unemployed, lower class who sells small consumer
items such as toiletries and homemade brooms for a living. Scuffling serves as a substitute for
wage labor. It is a result of an
urban environment where a lower class of people become dependent upon the wage
earning capacity of a working class market (Austin 9).
By the middle of the 1960Õs the church no longer had
much influence on the ÒsuffererÓ youths living in the city. The value system of the church became
completely irrelevant to these youths.
The church continued with its traditional teachings and failed to recognize
the high rates of unemployment or the severely uneven distribution of
wealth. It was obvious to the
sufferers that there was a contradiction between the Christian value system and
the emerging capitalism in Jamaica.
Rastafarian beliefs became the new way for people to fulfill their
spiritual needs since Christianity could not. The Rastafarian movement mushroomed in the mid-sixties and
became a powerful political and cultural force we see today (Wilson 5-6).
The following lines are from Bob MarleyÕs song Babylon
System. The song focuses on Babylon and how it corrupts the
youth. It mentions the church and
that it deceives people, like mentioned in the paragraph above. Bob compares Babylon to a vampire and
how it sucks the life out of the sufferers:
We refuse to be
What you wanted us to be
We are what we are
That's the way it's going to be, if you don't know
You can't educate I
Talking about my freedom
People freedom and liberty
The winepress much too long
Rebel, Rebel
We've been trodding on the
Babylon System is the Vampire
Sucking the children day by day
Me say the Babylon System is the Vampire
Sucking the blood of the sufferers
Building church and university
Deceiving the people continually
Me say them graduating thieves and murderers
Look out now
Sucking the blood of the sufferers
Tell the children the truth
Tell the children the truth right now
Come on and tell the children the truth
The city of Kingston contains both very nice living
conditions and poor, slum conditions.
The suburban communities sit high up on the hills and look down upon the
slum towns. The handful of white
Jamaicans remain on their estates and typically are plantation managers or hold
executive positions (Macmillan 39).
In Kingston the division between the upper and lower
class is obvious. The lower class
typically draws in the Rastafarian population that finds their homes in the
slums of the city. Besides for
Haiti, Jamaica has some of the worst slum conditions in the Caribbean (Barrett
9).
One of the most well known areas that the Rastafarians
once occupied was Back-O-Wall.
Back-O-Wall was a section of the city that was comprised of tin can
houses; literally made out of any scrap metal the Rastas could find. Near the end of 1965 social unrest,
gang trouble and vandalism increased throughout Back-O-Wall. Due to the trouble that was arising and
because this area was the home to many Rastafarians the government decided to
destroy the area with bulldozers.
This extreme government act created a lot of controversy. The bulldozing mission left the poor
and needy people, many of which were Rastafarians, in an even worse
condition. The national weekly, Public
Opinion, wrote:
ÒOperation Òbulldoze and burnÓ was executed with ruthless
efficiency, indicating meticulous advanced planning and anyone who witnessed
the devastation of the settlements and the devastation of the poorest of our
poor people must wonder whether in the government, we have men or monstersÓ
(Barrett 157).
After the destruction of Back-O-Wall, Rastas were
forced to find new homes. Many
moved to different slum towns and some went out to the country. Rastafarians are used to being mistreated
by the government and are constantly adapting to the difficulties that face
them (Barrett 10). Rastafarians
practice their traditions, which in turn provide them a release from the
drabness, drudgery and humiliation they face living everyday in an extremely
depressed area (Macmillan
195).
One particular case study done in Vermount, a
neighborhood in Kingston, addressed social control. Due to the lack of employment many Rastafarians started
congregating in the streets and at the local shopping center in the town.
Vermount had become an especially popular meeting place among the Rastas
because the center of town is large and open. Rastafarians believe that the
police are less likely to harass them if they are out in the open, especially
in a middle class neighborhood.
Many residents of the neighborhood started feeling uneasy with the
Rastafarian presence. A number of
shootings occurred and residents did not feel safe. They felt as though the Rastafarian presence brought a
Òcriminal elementÓ to Vermount.
The neighborhood started a police boysÕ club in order to draw youth away
from the Rastafarian street life that was developing (Austin 73-74).
Sport
and Leisure in Kingston
Major League Football is the most common game played
by the Rastafarians. Football in
Jamaica is a common sport played by those less fortunate or unemployed. Football is more than just a pastime for
Rastas; it is a measure of prestige because the culture of Rastafarians focuses
on personal performance and display.
Sometimes the towns of Selton Town or Vermount take on the police team
or the Jamaica Defense Force. The
Rastas must beat these teams because they represent the society that is
responsible for their oppression.
The President of the Vermount team said, ÒThe best footballers in
Jamaica are dreads.Ó
The football matches are open and usually take place
on empty, dusty plots of land.
Matches typically occur on the weekends during the late afternoon and
during the week. Rastas come to
the matches and sit together in their own sections. They dress to protest the norms and values of the typical
society. At the match most Rastas
will be smoking ganja. It is
typical of a wealthier Rasta to carry a pouch of ganja and roll spliffs during
the match. Along with smoking, a
lot of selling/exchanging of ganja goes on at the games. Sometimes old enemies try to end their
fights at football matches. The
fights may involve guns but typically just knives and stones (Austin125).
Many Rastafarians spend most of their time
outdoors. Swimming and fishing are
both popular pastimes. Good
swimmers are admired because many people do not know how to swim at all. Dominoes and cards are also played but
are not associated with the prestige that swimming or football is (Austin 126).
The housing in rural areas is not much better than
that found in the slum towns of the city.
The advantage to living in the country is that you are living close to
nature and housing conditions do not really make a difference. Many of the houses found in rural
Jamaica are known as Òwattle and daubÓ dwellings. They are houses built with sticks, covered with wattle, plastered
with clay and a little cement, and then whitened with lime. Thatch palms typically cover the
roof. Only one forth of these
houses has electricity or running water.
One of the biggest problems faced by those in the
country is their access to cultivable lands. Before independence more than half of the land in Jamaica
was possessed by only one percent of the population. Rural farmers usually only had a small sector of hilly land
to make a living off of. The rest
of the land was either used for grazing or owned privately and not used. After independence, the government
started returning land to small farmers in hope that it would improve living
conditions and encourage people to move out of the city and back into the
country (Barrett 11-12).
Peter is the first example of a Rastafarian leaving
the country and moving to the city in order to make something out of his
life. I think Peter is an
interesting example because although his city life was not the best he did not
move back to the country. He found
his true self as a Rastafarian and continued to follow his dreams.
Peter Broggs was born in 1954 in Hanover,
Westmoreland, a peaceful area of the countryside. Peter started out singing in the outdoors surrounded by
nature. Nature was his main
inspiration.
When Peter turned seventeen he moved to Kingston. Leaving his home in the country, he
found himself sharing a tiny shack with his brother and working a factory
job. Peter said, ÒWhen you are a young
Jamaican and you are smack bang in the middle of the countryside, nothing
happens and you have only one desire, to leave and do something with your
life. So after awhile, you head
for the towns, where you can try and make things happen. And thatÕs what I did.Ó
This
is similar to the feelings Ivan had in the movie The Harder They Come. In the
very beginning of the movie Ivan arrives in Kingstown from the country. He left
the country so he could move to the city and become famous as a singer and make
something out of his life.
Jamaicans believe that they can make things happen living in the
city.
During the 1970Õs Peter started growing dreadlocks and
hanging out with some Rastas. A
typical night amongst the Rastas consisted of sitting around a fire in the
ghetto, smoking herb out of a challis, and discussing Jah Rastafari. After being exposed to the Rastas and
reading passages from the Bible, Peter realized he had always been a Rasta but
needed this spark to get him going.
The Rastafarian beliefs allowed Peter to realize who he was and what
spiritual voice to follow.
Once Peter was fired from his job because of his
dreadlocks he submerged himself back into his music. Although he was not in the inspired by a country setting he
now had the opportunities of the city to get his music career started. He recorded and distributed a few 45s
but soon realized the music business was not for him at this point in his
life. The pressure was too great
and recording and distributing cost too much. Peter was forced back into the ghettos. He found himself enjoying his nights in
the ghetto with the Rastas. He
said, ÒLiving in the ghetto was like living in shit, but we survived or at
least triedÓ (www.peterbroggs.com/bio.htm).
James is the next example of a Rastafarian born in the
country. His story is different
than PeterÕs and gives a better insight of life in the hills.
James was born in the 1920Õs on the Northwest coast of
Jamaica. His childhood was spent
in the rural hills of Hanover Parish.
James lived very minimally with no electricity, running water, telephone
or car. He truly was living with
nature. Unlike Peter, James became
aware of Rastafarianism early in his life. He practiced daily meditations and gained a better
understanding of the religion.
James, like Peter and many other Jamaicans born in the
country, moved to the city and got a job.
He got a decent job at an airport and was a very hard worker. James started to grow his dreadlocks
and got fired from his job (also just like what happened to Peter). When he was informed about losing his
job he said, ÒI prefer life over silver and gold, thank you very much.Ó
James did exactly what one would expect. He knew he belonged in the hills and
gathered his belongings and moved back to the same hills he spent his childhood
in. His brothers and sisters could
not believe he left his job in the city to move back to the country. They also did not understand his
Rastafarian beliefs that he had become devoted to.
James found himself alone in the country and stayed in
a small cave. One day another
Rasta came to help him out. They
built a two-room bamboo ÒgateÓ and lived together. As one can imagine living life as a Rastafarian was not
easy. Rastafarians were looked down upon.
They were known as dirty, nasty, bug hair crazies. Along with being fired from your job
because of your dreadlocks, Rastas were constantly being persecuted by the
government and police. Even their
neighbors in the hills acted fearful and suspicious. People could not understand why James would choose to live
on a dirt floor out in the bush just because of a devotion to Jah Rastafari.
Although not many people understood James, he was far
from crazy. When James heard or
saw injustice he would try to stop it.
James was not a violent person and used only his words to fight. James was extremely persistent and got
himself into trouble speaking powerful words of truth. He was arrested and beaten many times. One example of this was when he was
trying to save a mango tree on the side of the road from being cut down. His perspective of the mango tree was
that it was a source of food for travelers and provided them with shade from
the hot sun. He was beaten so
badly for trying to save the tree that he was brought to the morgue. James regained consciousness and walked
away.
By the 1960Õs and 1970Õs the lifestyle of the
Rastafarians was catching on with the youth and getting very popular. Many of these youth left the city,
Babylon, and moved to the hills with James and built gates. James had become very well known at
this point and acted as an elder to all the youth. He preached day and night and helped people realize the
natural life they were missing out on living in Babylon. It did not take much time before James
had developed an International Rasta community living alongside him in the
hills. Their life was peaceful and
respectful. If neighboring people
were fearful and suspicious when James was living by himself, imagine how
fearful and suspicious they became when there was an entire community of Rastas
living near them.
It was only a matter of time until one Sunday morning
twenty-five police raided the hills.
The Rasta community was charged with running a ganja production
ring. They were all beaten and
taken to jail. James was sentenced
to three years in jail. The other Rastas were sentenced from six months up to
one year. The foreigners that
joined James in the hills were sent back to their countries and told never to
return. James made it clear to the
judge that Babylon could not take over the power of Jah Rastafari.
While in prison James got the name ÒJah
LighteningÓ. When the barber
shaved his first dreadlock off a bolt of lightening struck the water tower at
the prison and water gushed out everywhere. James quickly gained respect from fellow prisoners and was
seen as a very powerful man.
Three long years in prison went by and when let out
James returned back to the hills he was torn away from. The Rasta community that once existed
was totally destroyed. This time
James moved further into the bush so he would not be as easily found and built
another gate. He did not receive
the amount of visitors he had prior to prison but some came seeking his great
wisdom and words of truth. The
years after prison James remained in the hills and meditated and praised his
leader Jah Rastafari (http://homepage.mac.com/ianib1/RastaGuide/Biography.html).
Luciano said, ÒNature is the essence of my being. I am a culture man, born in Davidtown,
Manchester, the more rural part of Jamaica. And I grew up in a natural habitat. I use natural vibes to really keep my
spirit in tune. I realize it is
important to keep a natural vibration.
Even with my profession, my recorded works, I try to keep as much to
nature as possible.Ó Luciano finds
inspiration to write songs whenever there are trees or water nearby. He believes that where there is water
there is quietness which is why the countryside is so perfect (www.africana.com/DailyArticles/index_20010404.htm).
LucianoÕs
song Over the Hills talks about
leaving the city and going to a place in the country to get away:
in this jungle created by mankind?
Where will I lay my weary head,
tell me, how will I find a peace of mind?
man and man must insure them head
But I feel like running instead
And find me a place I'll be free
I will take me over hills and the valleys, yes
I will find me a place, I'll be free
Yes I'll take me far away from the city
Mother Nature is calling me
These
lines reflect how nature inspires LucianoÕs songwriting. He associates moving to the country as
a way to get free from the jungle of the city. The song continues:
and I can't find a thing to 'nyam'
sometimes I contemplate and wonder what is wrong
Though I drive so hard I just can't get along
Man to man is unjust and I don't know who to trust
Still I say living is a must
So I'll find me a place where I'll be free
These
lines refer to the starvation and poverty experienced while living in the
city. It seems that the conditions
in the city are getting so bad that in order to continue living you need to
move to the country where you can finally be free.
The I-tals are one of JamaicaÕs
premier Reggae groups. They are
also from the countryside of Westmoreland Parish, Jamaica. When asked about the countryside they
grew up in they said, Ò Well we really not like the environment of the
city. We like to live in the
country and do our work and go back.
You get more better food fe eat out there, you knowÉmore fresher food
and fresh air and tÕing like thatÓ (www.nghthwk.com/Artists/2/itals_bio.html).
Luciano
and the I-tals are two more examples of Reggae artists that prefer rural life
over urban life. Born in the
country, they have stuck with their roots and use the country for inspiration
in their music.
Rastafarians believe that they are African and need to
live the way Africans do. Africans are known to live in harmony with nature,
therefore, Rastafarians must do the same. This includes making their own food,
not using the land in any way to make a profit, and consuming foods without
chemicals. Rastafarians are able
to live naturally this way and although they are not in Africa, they are able
to live like they are.
Daily
meditations, gatherings, and praying are typical in the routine of a
Rastafarian. At the
gatherings the Rastas discuss their meditations and tell stories about their
dreams, which they consider as their prophecies (http://members.aol.com/Kaya4Dokx/rasta2.html).
Marijuana
in Jamaica has a long and unique history.
Ganja was used as a medicine by the indigenous Arawak tribes and they
were the ones who taught the African Jamaicans how to use marijuana. Both scholars and Rastafarians see marijuana
use as one of the most powerful forces in the Rastafarian movement and as a way
to bring Rastafarians together.
Ganja is known as ÒwisdomweedÓ and aids Rastas in their daily
meditations.
The
Rastafarian use of ganja cannot be compared with the use of ganja in the
West. The Rastafarians strictly
emphasize living in harmony with the world and nature. Ganja fits into the context of the
Rasta Ital diet, which involves being a vegetarian and also not eating food
that contain salts, preservatives, or condiments. Rastas avoid coffee, alcohol, and other drugs and live off
the land whenever possible.
Smoking
ganja is also seen as a political act.
It symbolizes the refusal of Rastas to live by the laws and customs of
Babylon. Instead smoking ganja
abides by the Bible, which says to use all the herbs of the earth.
The government views the
Rastafarian rituals of smoking ganja very negatively. These views have no effect on the Rastas. The only effect the government could
have on the Rastas relating to ganja is arresting them for selling, smoking or
growing it. Ganja is considered a
divine herb and is the core of the Rasta religious experience, meetings,
prayers, and biblical interpretation (http://www.beliefnet.com/story/38/story_3843_1.html).
CONCLUSION
There
are obvious differences between the rural and urban settings in Jamaica in
which Rastafarians call home.
Sometimes Rastas are forced to live in the city because that is where
they are born and are stuck there.
Other Rastas are born in the country and move to the city because of the
opportunities that exist. Some
Rastas are born and raised in the country and decide to stay there and live
with nature. For some Rastas where
they call home is their choice and for others it is not. The four examples in this paper show
the Rastas having a choice as to whether they were going to live in the country
or city.
I
do not think the differences in rural and urban life have as much of an effect
on the Rastafarians as it does on people in the United States. Rastafarians are an oppressed society
of people that make the best of their situation. Their beliefs, rituals, foods, etc. do not change when they
change where they call home.
Living with nature is a strong
belief among the Rastas. This is
easy to do when living in the country but what about in the city? After doing research my interpretation
on nature has changed. I now think
nature in this situation does not always mean the hills of the country and can
apply to the slums of the city.
The Rastas living in the city are still living close to nature. They do not live with any luxuries and
literally build houses out of what they find on the ground.
Regardless
of where Rastafarians live, they are still looked down upon by others. Their habitual ganja use and dreadlocks
have given them a negative stereotype.
Despite the harassment they endure, the Rastafarians deal with it and
continue to lead their lives.
Rastafarianism
is a political, social, and religious movement. Whether living in rural paradise or a concrete jungle,
Rastas stay true to their beliefs and continue to hail Jah Rastafari.
Arnold, Eric K. Luciano: The Super-Natural Mystic.
<http://www.africana.com/DailyArticles/index_20010404.htm>
Austin, Diane J. Urban Life in Kingston,
Jamaica: The Culture and Class
Ideology of
Two
Neighborhoods. New York: Gordon and Breach, 1984.
Barrett, Leonard E. The Rastafarians. Boston: Beacon Press, 1997.
Carley, Mary Manning. Jamaica, The Old and the New. New York: Frederick A. Praeger,
1963.
Faure, Stephane. Motion Records, 2001. <http://www.peterbroggs.com/bio.htm>
Levine, Mark. ÒHoly Smoke: RastafariansÕ marijuana
sacrament has nothing to do with
recreational
uses.Ó Beliefnet, 2001. <http://www.beliefnet.com/story/38/story_3843_1.html>
Macmillan, Mona. The Land of Look Behind. London: Faber and Faber, 1957.
WebsterÕs Third New
International Dictionary.
Springfield, MA:
Merriam-Webster,
1993.
Wilson, Basil. ÒThe Politics and Culture of Reggae
Music.Ó EverybodyÕs: The Caribbean
American
Magazine 28 February 2000.
<http://members.aol.com/Kaya4Dok/rasta2.html>
<http://www.nghthwk.com/Artists/2/itals_bro.html> The Itals biography.
<http://homepage.mac.com/ianib1/RastaGuide/Biography.html> Rasta Guidance.