Without a doubt, forty years of minimal economic growth in the formal sector of the economy, contraction of agriculture and the consequent erosion of rural economies and communities, injustice, unemployment, social displacement, the lack of infrastructure which facilitates integration, the destruction of quality family life, urban squalor and continuous political and gang violence have left psychological scars on our young people tantamount to ictus.
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| Sizzla |
Under the circumstances, the fundamental point I made in my last commentary is that in order to change the lyrics and orientation of the dancehall artistes, the society has to begin to repair the oppressively brutal underlying social conditions and stimuli which [de]motivates and inspires their work.
Concurrently, for those of us who may consider ourselves a part of the cultural industry, the best way to counter the decadence and degradation promoted in some aspects and music of the Dancehall is not censorship but the deliberate projection of quality works of artistes who seek to carry on in the vein of the musical style and positive- even in protest- messages of self worth of the founders like Bob Marley, Peter Tosh, Jimmy Cliff, Toots Hibbert, Burning Spear and Culture.
I am referring to recording artistes/performers who have successfully adapted the reggae form and messages to make it appealing to this generation and get good responses in the dancehall sphere when their songs are played. Let us remember that there was a time in the 90s when roots music and artistes were relegated to the back burner. Their songs were not promoted on radio, their records did not sell and even when these artistes appeared on stage shows, patrons barely tolerated them- impatient for the appearance of the more raunchy acts.
Dub poetry, with its more intellectual, anti-colonial Black Power and Rastafarian bias, all but disappeared. This was the heyday of Buju Banton and Capleton in their secular personas and at their rawest.
Then came along Garnett Silk, Tony Rebel and a slew of acts mainly from the Middlesex county including Everton Blender, Uton Green and a resurgent Cocoa Tea.
They represent a renaissance in the Rastafari movement followed more recently by Luciano, Sizzla, Morgan Heritage, Bushman, Richie Spice, Junior Kelly, Tarrus Riley, Jah Cure, Turbulence, Natty King, Warrior King and Chezidek. In some instances, they updated and rearranged popular rhythms from as far back as the 60s, overlaid with new melodies and potent, uplifting lyrics. After a while, they gained prominence in the dancehalls and on stage shows and began getting their share of media headlines.
The tide began to turn as more and more artistes 'sight up Rasta', spurred by the conversion of Buju Banton and Capleton at the peak of their careers and consciously changed the subject of their creative works to commentary on the social ills of society, lamenting the alienation of the inner cities, poor and youths.
The Jamaican establishment however, still has a problem with the Rastafari lifestyle and tenets, especially from those who display a new found sense of self-worth. Rather than embracing this trend, therefore, it has instead sought to demonise them. While I am not here condoning the anarchic or dangerous antics displayed by a few megalomaniacs and budding pyromaniacs, it is true to say that one of the effective strategies used is to ostracise and further alienate these social rebels as deviants or zealots. Unwittingly, this has only given some of the artistes more notoriety, legitimacy and fame within dancehall and among their international fans, while reinforcing their estrangement and rejection of societal norms.
I read with great interest the article in the Sunday Observer (May 13) by the Suffragan bishop of Montego Bay, proposing direct dialogue with the local homosexual community. There were two insightful statements in the body of the article which I wish to highlight and discuss in regards to the Rastafarian experience. Referring to the significantly organised homosexual community present in Jamaica, he said, "it is the outcome of an agenda which has been pursued with political astuteness and strategising and which has outmanoeuvred the opposition."
Also, quoting an unnamed writer, he proffers the maxim, "perhaps our (mankind's) greatest hunger is a longing for self-worth. You go to great lengths to feel good about yourself, but often your efforts don't pay off in self-acceptance or approval from others. This need goes deeper than the yearning for parental approval as urgent as that may be. Neither a job promotion nor an exalted social position can confer this worth upon you. The need is deeper." The writer goes on to assert that "all these efforts to find a sense of worth will ultimately fail", unless "this search finds its ultimate fulfillment in God."
"Ah nuh bex dem bex, ah just surprise dem surprise when dem realise seh Rasta still deh bout." (Rasta Still Deh Bout by Luton Fyah and Josie Mel)
As distasteful as it might seem to them at first glance, in reflecting on the initial statement quoted above, it may be expedient for the Rastafarian community to learn and adopt some of the political strategies pursued by the homosexuals. After all, when the prime minister points out that "cultural industries represent Jamaica's natural competitive advantage" ask yourself, who are the main contributors to these industries, be it Jamaican art, craft, music and even literature.
It is, of course, Rastafarians and their culture that has caught the attention and is appealing to the world. This has become such an essential calling card that many participants (and some homosexuals too) who do not even subscribe to the faith, wear the dreadlocks hairstyle simply to get ahead. Judgement Yard, David House, Bobos and other sub-groups need to put aside their petty differences and factional in-fighting, come together, organise and unite with their own agenda, under one banner to hold further discussions with the Government and other special interest groups, like civic and religious organisations, on the way forward.
"Rise to the occasion, look at yourself you know you're strong, no one can stop you." (Rise To The Occasion by Sizzla Kalonji)
On the subject of self-worth, over the last seventy years no other segment of the local community or group of Jamaicans has consistently done more to re-establish, promote and defend our self-worth in the international arena. Their contributions to cultural preservation and development is legendary, yet the establishment continues an opportunistic love/hate relationship with Rastafarians. We use the Rasta man's image to promote our tourism, our music, art and craft, but official approval remains illusive.
These days, we are very quick to identify with and even trumpet their personal achievements, but this was not always so. Just check the stories of Bob Marley, The Skatalites and others who had to go abroad to gain recognition. The other side of this coin is that- quoting Kwame Dawes in reference to the main character of Roger Mais' second novel, Brother Man, from time to time "Jamaicans find him [Rasta] a suitable object of their frustration, their self-loathing, and ultimately, their fear"
"Tell me how come here in Jamaica so many people still a fight Rasta." (How Come by Morgan Heritage)
Isn't it paradoxical that the Mormons - who, up until 1978, did not believe that black people could go all the way to heaven, but the good ones would have to settle for some sort of halfway house, because to them, we were not fully human - now operate as a thriving church in Jamaica with the full sanction of our Parliament?
This is the same Parliament which up until now refuses to recognise Rastafari as a religion, even though the rest of the world has. Isn't ironic that Bishop Gregory is now calling for direct dialogue with the homosexual community, to facilitate their search for self-worth, yet neither the Anglican Church nor the Council of Churches has ever come to terms, much less sincerely begun a dialogue with the Rastafarian community?
Did you know that in his 15 years as Prime Minister, PJ Patterson never once formally met with the Rastafarian community leadership to discuss issues concerning them? Did you know that one of our leading banks forbids the wearing of the dreadlocks hairstyle even by its female staff? It is no wonder then, that when a Rastafarian woman wins the Miss Jamaica Universe contest, it becomes 'earth shattering news'.
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