Tuesday, 30 March 2010


Shackled By The Law?
Groundins

By: Charles H.E. Campbell

Sunday, March 28, 2010

This week I intended to continue the fascinating Cherene Anderson story. As so frequently occurs however, I have opted to postpone the second instalment, in order to comment timely on some of the recent developments impacting the entertainment sector.

Since the start of this year, sound system operators, event producers and promoters have found that the police have become very strict in their enforcement of the Noise Abatement Act, especially as it relates to the nightly deadlines for the ending of events. Additionally, popular events that have been held repeatedly at the same venues have suddenly been refused permission for their staging by the police.

Whereas in the past a little flexibility has been displayed, informally at any rate, by the police, under certain conditions, allowing this timeline by which functions should be completed to slip a bit, this is currently no longer the case. But for so long the Act has been observed in its exception, that as a consequence, we have developed a cultural propensity to arrive at these events at around midnight and "bleach". This renewed convergence between policy and law, is now playing havoc on the entertainment life of the country. To many party fans it seems that the law has suddenly become a shackle.

Many events, since the start of the year, have therefore ended up casting the organisers. Nevertheless, from the police's perspective, there are good and valid reasons for their rigid operational strategy.

The crime rate in the country, and especially the urban areas, continue to spiral upwards -- seemingly out of control. Furthermore, the deterioration of public order in our communities has long reached an unacceptable level. There is little or no regard by some of us for traditions and customs which, in the past, were the glue that held the fabric of our society together.

In no other sector, is this more apparent, than it is, in the entertainment sector. As I have said on many occasions, we have flouted the law and standards of public decency, without regard for our fellow citizens and neighbours for far too long. This fact has shifted public sentiment against us. At the same time, it has increased the pressure on the police from all sectors of the society to stem the tide, and put a lid on the escalation of infringements and infractions.

High on this list is the disdain shown to citizens and police officers when they, within their right, request of promoters and sound system selectors voluntary compliance with the Noise Abatement Act. They have had to suffer verbal and sometimes even physical abuse.

Then there is the persistent in the playing of lewd lyrics at inappropriate times and places, regardless of the immorality and public outcry against this practice.

If we are to obtain the co-operation of the police and win back the sympathy of the public, we must begin to curb these negative features of the entertainment industry. This is by no means negating the fact that in the medium to long term the country has to correct the desperate shortage of appropriate adult recreational spaces and venues. Also, the revisions of the Noise Abatement Act is long overdue.

The second issue which I wish to address is the new tactic of the tax authorities in restricting the travel of our artistes to perform abroad for non-compliance . The reputation and ability of Jamaican acts to perform overseas is already under extreme pressure in certain international markets, because of the indiscipline of a few well-known performers. This is now being further aggravated by these new measures by the Tax Compliance Authority. Have they carefully thought about the implications of their actions? When an artiste is not able to fulfil his international contractual obligations, it stigmatises that person as well as his/her management team, not only with that promoter, but the entire marketplace. In the music industry, we already have to contend with a bad rap for reliability, this just makes it worse. We all lose in the long run. Is this really in "the national interest" too, in the same category as other issues which have recently been in the headlines? One really has to ponder these things.

email: che.campbell@gmail.com
http://www.jamaicaobserver.com/entertainment/GROUNDINGS_7509281

Sunday, 14 March 2010

Cherine Anderson, Dancehall Soul (Part One)


Groundins

By: Charles H.E. Campbell

SINCE the release of the Jamaica Journal article, "Lionesses on the Rise", a lot of people have asked me how does Cherine Anderson fit into the mix. I was requested by the Jamaica Journal to write specifically on Etana and Queen Ifrica. However, just like the plethora of athletes doing exceptionally well on the international stage, Jamaica currently has three exceptional female artistes who are in high demand on the international tour circuit, the third, of course, is none other than Cherine Anderson.

Some time in late January, I had the pleasure of interviewing Cherine. She was sitting in my office in her black tights, bubbly as she always is and looking extremely exotic. Cherine sees herself as a natural person and does not believe in overdoing her makeup. Her personality is warm, but more importantly, she displays a level of intellect and social analysis that belies her young age of 25 years.


Cherine has been in the business since she was 10 years old, as a member of the Ashe Performing Arts Ensemble. "Ashe was serious, outside of the fact that it was fun, because I was so young, I didn't really realise it was work. It is a building block of who I am today, and I'm sure a lot of that stuff I will take with me as I go along. Being on time and being at rehearsal every day- the rehearsals were stress, more than even the show. We'd probably rehearse for one main show for like three weeks. And then right before you go on-stage, a routine could be changed and you would have to remember it and not mess up.

"I didn't think I was a dancer until I got into Ashe and it was me trying to use my head, I was like, 'you know what, the only way you make tour, is if you can do everything'. So they told me I was a soprano, I learned all the soprano and alto parts. I learned the dance routines from both sides of the stage, so just in case there were too many people on the left, I could fit in on the right.
"Mr Robinson was such a motivator, in terms of dancing everything from the technique practice, to training, to learning the routines, to going on tour and looking good with it. If you had the wrong attitude, he would drop you from a tour the night before the tour and you'd been rehearsing for like the last six months. So you always had to have your attitude in check. You had to kinda chill and know how to work with other people and realise that you're not the only person who's going to make the whole production look right. That's something that I had to learn, working with different background singers, and sometimes the sound is not coming out exactly like you want it, but everybody has their off day. I could get on the stage and be hoarse and not sound the way I sounded in the rehearsal," she explained.

She gave an insight into how she has evolved into the disciplined artiste she is today."There was a thing Mr Robinson used to do, we used to get fined, especially when we were on tour. I used to love soda and chocolate, but there are certain things you realise you're not supposed to have. It used to give us a sugar rush and we'd get so energetic and then right before we hit the stage, our energy just dived. So we started, and then it's like you're struggling through a dance routine. So any time they caught us with soda, they would take away $5 from your pay cheque.
"And I used to be one of them, who at the end of the week would have no money, because all my money would be gone in fines... until I learned. And now at this stage of my career, I don't even mess with the sugars because I know exactly what it does. You have to be on stage for three hours, and this may be the first and last time somebody sees you, you want to be able to be at your best when they see you," said the artiste who has dubbed her genre 'dancehall soul'.

Email: che.campbell@gmail.com

Host: http://www.jamaicaobserver.com/entertainment/Groundings-3-14-2010

Sunday, 7 March 2010

Lionesses On The Rise

Please click on image to enlarge.






Wednesday, 3 March 2010

Lionesses On The Rise


Groundins

By: Charles H.E. Campbell


INTRODUCTION

From its inception, reggae music has been greatly influenced by musicians who are adherents to the Rastafarian faith and bring with it their philosophies and perspectives of life. This has made the music strong on social commentary against class, ethnic, religious and national oppression. Traditionally, reggae stood for equal rights and justice for all, uniting the world through peace, love, harmony and music. Over time, there have been many messengers, mostly male. Of late, however, the minstrels – those who claim to be “giving the people what they want” without an over-arching philosophy or principle, except homage on the altar of the almighty dollar – have been getting greater media prominence and airplay, mainly in Jamaica and North America. Very often it is coverage of some weird, sensational misdeed.

Recently, after my article “History in the Making at Sumfest”1 was published in the Sunday Observer and on my blog Groundings, as “Queen Ifrica, Superstar!”,2 putting forward the claim that Queen Ifrica had now attained superstar status, someone asked me if I thought her success had eclipsed Lady Saw’s. This question reveals a lack of understanding of the worldwide trends and renaissance of reggae in the major international markets. This renaissance began with Garnett Silk, Buju Banton and Anthony B in the early 1990s, followed by Luciano, Sizzla, Capleton, Richie Spice and others. They have all easily straddled both the dancehall and reggae genres, while injecting into the dancehall, lyrics that are more in keeping with Jamaican popular music of an earlier era led by the likes of Bob Marley, Burning Spear, Culture, Peter Tosh, Mighty Diamonds and Black Uhuru.

Although Rastafari-inspired songs have motivated many global liberation and emancipation movements, from Europe to Africa, one of the main internal contradictions of the movement has been its resistance to the acceptance of woman as man’s equal. Traditionally, even the Rasta woman has passively accepted the perception that “a woman’s strength is perfected [primarily] through the support that she provides for her man and family”.3 This viewpoint is consistent with the opinions of a significant segment of the Jamaican patriarchal society. It is further exemplified in our popular music by the dearth of female reggae and dancehall artistes and the instances of misogyny in dancehall lyrics.

Unfortunately, the story of reggae and dancehall music is replete with chauvinistic behaviour, meted out to young Jamaican women who aspire to a singing career in popular music. As Carol Cooper in her essay “The Wrathful Madonna” has observed, “most never got more than one 45 beyond the casting couch of lecherous and opportunistic producers”.4 Against this background, it has been even more difficult for the Rastafarian woman to make a career out of music, while still holding true to her principles. During the 1960s, for instance, the only well-known female acts were Hortense Ellis and Marcia Griffiths. In this regard, Griffiths represents the first generation of successful Jamaican women in reggae. Interestingly, during her early years, she performed with Judy Mowatt and Rita Marley as her backing vocalists.

Marcia, however, only achieved international success after she teamed up with Bob Andy and recorded the album Young, Gifted and Black (1969). Following this, the duo spent three years touring the major cities of Europe. By 1975, Griffiths, Mowatt and Marley would become collectively, the I-Three, backing Bob Marley exclusively.

Beginning with Count Ossie and the Mystic Revelation of Rastafari in the early 1960s, Rasta women, dressed in African regalia, were usually featured prominently as dancers in live performances. During the 1970s, other groups such as Cedric “Im” Brooks and the Light of Saba and Ras Michael and the Sons of Negus employed the same format. With the I-Three, however, a new precedent in reggae music was cast, as the world was presented with the first self-contained musical unit composed entirely of Rasta women. They not only backed Marley, but opened many concerts for him and went on to have tremendous success after his passing in 1981. The I-Three experience marked a philosophical transformation in both Griffiths and Mowatt, fully manifested in their biggest hits of the era, “Stepping Out of Babylon” and “Black Woman” respectively.
The next prominent visual representation of a successful female Rasta singer was the younger, more athletic and vivacious Puma Jones. She possessed a haunting chant that sent shivers up the spines of many men in the audience of the now famous Black Uhuru shows, at the peak of the group’s career in the mid to late 1980s.

As time went on, the talents of women like Pam Hall, J.C. Lodge, Sheila Hylton, Sophia George and Nadine Sutherland emerged into the limelight. All too often, however, the careers of these women fell under the management of their mates, and this sometimes stymied their potential due to their domestic, maternal roles being given more weight in their lives. Ironically, it was in the dancehall space during the 1990s that a larger percentage of females began to make a breakthrough – Sister Nancy, Sister Carol, Shelly Thunder, Lady G and Patra. Today, the most famous of these is “the flamboyantly, exhibitionist deejay, Lady Saw [who] epitomises the sexual liberation of many African-Jamaican working-class women from airy-fairy Judeo-Christian definitions of appropriate female behaviour”.5 Of course, Diana King’s “Shy Guy” catapulted her in the pop world for a time and she still remains popular in Japan. So far, however, except for Griffiths none has really been able to transform her relative success into a sustained global appeal and demand on the live music circuit.

While dancehall opened new markets and overshadowed reggae in the mass media, in the last four to five years reggae has again won over a new generation of artistes, and they have been able to heighten the appeal of reggae, not only in the traditional markets, but in many of those countries in which dancehall music made the initial foothold. The names of three artistes stand out in this new wave of the reggae movement: Tarrus Riley, Queen Ifrica and Etana.

LIONESSES ON THE RISE

Griffiths and Jones, the first generation of women in reggae, had gained their prominence as part of male-dominated groups, and though their roles were essential, nevertheless they were in the background. As such, “the Rastafarian woman [was] an enigma to many reggae fans who have only been exposed to the rampant Rasta lions who strut on-stage with an organic banner of dreadlocks to proclaim the patriarchal prerogative”.6
In contrast:

Imagine the resplendent rage of a pieta unshackled by grief and pity; a lioness finally let loose to avenge that lamb. Imagine the Tibetan shaktis, those metaphorical extensions of India’s female saints (the yoginis with red matted hair and bodies anointed with ash) who identify with the feminine aspect of divinity because they know that the female is the power of the male. And imagine the female members of certain ascetic communities like the Essenes, about whom the historian Josephus noted that child-bearing was considered among the holiest of devotions.7

This is the context, image and traditions in which Etana and Queen Ifrica ought to be seen; they are the new prototype of the Rastafari-inspired woman – liberated, articulate, strong yet charming, exuding self-confidence and authority and, most importantly, commanding attention. Both Queen Ifrica and Etana have projected a Rasta-inspired, messianic aura with their demeanour and lyrics. Their music relies heavily on the orthodox rhythms of reggae and they bring to the genre a message that traditionally is the preserve of Rasta males only.

These two young women burst onto the scene almost simultaneously, between late 2006 and 2007. Since then, their meteoric rise, gaining not just local appeal but international fame and demand, is unprecedented in the reggae/dancehall world, for many reasons. Firstly, one of the unique features of their careers is their ability to garner support from the hardcore dancehall audiences, as well as the lovers of traditional reggae. Whereas as a sing-jay Ifrica does specialise in what would be called the classic one-drop reggae, this was an even more challenging bridge for Etana to cross, since her music draws heavily from other influences such as American R&B, jazz and African rhythms.

Secondly, these two singers are neither choosing to do the easy love songs, nor falling back on a repetitious calling of Jah, Selassie or Garvey in clichéd verse and psalms. Rather, in a relatively short period, they have each successfully released a considerable number of songs whose lyrics address issues that speak directly about universally shared life experiences; songs conversant on a variety of topics, from philosophy and religion to world affairs and human and children’s rights. Immigrant communities, racial and cultural minorities, indigenous peoples as well as residents of inner-city communities who feel alienated to varying degrees became an instant market, linking their struggles with the sentiments expressed by Ifrica in “Born Free”:

Born free and that’s all I’m gonna say
I am a descendant of the earth, I no pagan
Don’t you believe that you can take away my pride . . .
Never wanna get caught in dem corruption
A new set of young generation a rise up
And to I that is enough8

Their music counsels and motivates, and generally focuses on people in the lower-income group, women and youths in particular. Etana’s “I Am Not Afraid” was a hit because it so aptly describes the lure for instant gratification, promoted not only by marketing companies for consumer goods, but also by the gangland dons with considerable wealth, who dole this around for loyalty or services:

I see them coming after my soul
Wanting to take control
Want to give me locks,
Want to give me bling
Want to give me all the material things
I am talking about what the world has to offer
Girl, what you doing, don’t you see
What they have done to Bedward and Marcus, Jesus and all of the prophets
But I am not afraid9

Many of the subjects addressed by Ifrica and Etana have been largely untouched before by other artistes, and are normally seen as too delicate to discuss, or taboo in the sense that they might alienate segments of the target market. Etana takes on the critical issue of social prejudice and the repressive effects of living in tribalised, depressed, war-torn areas:
Tried to get a job today,
But when dem see the application dem say
If this is where you really reside, please step outside
She asked them why and they replied
We don’t want no trouble, we don’t want no trouble no day
‘Cause lady, where you come from, people die there everyday
For our safety that’s where you should stay
(“Wrong Address”)10

In one of her biggest hits, “Daddy”, Ifrica addresses the subject of incest, which is usually hushed up or goes unexposed in most societies, including Jamaica:

Daddy don’t touch me there
I’m gonna tell on you one day I swear
Can’t you see I’m scared
You’re supposed to be my father
Everyday I wonder why my daddy had to be the one to take away my innocence
Oh, sometimes I wanna die, feels like no one cares for me
And it’s evident that something must be wrong with me
I’m not as happy as I seem to be
The long showers I take don’t wash away the memory
Why do I have to face this tragedy11

From the housing projects of Obama’s hometown of Chicago to the barrios of Panama, Puerto Rico and other South American countries, from Afghanistan to the Gaza strip of Palestine, Ifrica’s lyrics are very relevant and have struck a chord, propelling her popularity.

Streets are bloody, they just killed somebody
Another mother cries, tears keep rolling from her eyes
Downright folly, they just killed the daddy of an unborn baby boy
(“Streets Are Bloody”)12

For such issues to be raised by women who project themselves as identifying culturally with Rastafari, and for these women to gain broad acceptance, is in itself no mean feat, given the traditional prejudices against Rasta from all classes of Jamaicans.

A third way in which their rise is unprecedented concerns their way of dress. What we have become accustomed to, especially in the dancehall, is the female diva displaying as much flesh as can pass public decency codes, in order to bolster her live performances. Both Ifrica and Etana perform in elegant fashion, whether in pants, long, swaying skirts or full-length gowns, appearing majestic, but still oozing sex appeal. While these women are resolute in the firm principles which govern their careers, it is a difficult road to tread and therefore a significant achievement for either of them to have garnered such a wide fan base, in a relatively short period.
A cursory exploration of their backgrounds goes some way in explaining how these two artistes have climbed the pinnacle and arrived where their careers are at today.

While their lives began in two unconnected and vastly different social environments, there are some poignant parallels. Etana was born in August Town and grew up during the 1980s when it was one of the many communities being ravaged by entrenched political tribalism and full-scale gun warfare. At the time, the national headlines were repeatedly filled with gruesome, barbaric multiple murders that frightened the country. Meanwhile, a young Ifrica was growing up in Killancholy, in deep rural St Mary. Both women spent their infant years with their grandmothers and they each will readily reel off Jamaican proverbs, religious ditties and tales from the folklore learned from their grandmothers.

Interestingly, at age ten both left their early childhood homes and migrated to larger cities, where their mother’s presence would become the major influence in their lives up to adulthood. Etana and her mother migrated to Florida. There, Etana attended various Christian churches in a search for spiritual affinity. She says, “I have explored and adopted many central precepts from religions like Buddhism, Islam, Christianity, but culturally, I connect most closely with Rastafarian value systems.”13 While attending college, Etana grew passionate about creating her own music, yearning to experiment with genres such as reggae, jazz, pop and hip hop, to which she had been exposed throughout her life. With dreams of becoming a mainstream star, in 2000 she dropped out of college and joined a pop girl group called Gift, but found the experience unfulfilling. It was not until she returned to Jamaica and became a backing vocalist for Richie Spice in 2005 that she truly felt spiritually liberated and indeed began to redefine her persona, her music and her message.
Ifrica went to live in the hills of Montego Bay.


I went to live with my mother and that’s where my Rastafarian realisation took place, actually in Montego Bay, growing up around that environment, where my mother and my stepdad were living as Rastas.14 She’s very spiritual, very aware. She was a teacher before she became Rastafarian, so she had that balance of knowledge and therefore she was able to pass it on to us. She is a rebel – she’ll wear pants and tell the Rasta community that to do this does not make her any less of a Rasta woman. My stepfather’s experience in the Coral Gardens incident was an influence in terms of coming close to Rasta and to what Rasta represents, especially in Jamaica, and where it was coming from.15 That’s what brought me to where I am now, having that realisation from such an early age and getting so close to the core of Rasta.


As a young Rastafarian woman, Ifrica demanded her right to sing in the tabernacle, and in so doing broke down a long-established tradition which held that a woman cannot perform those rites. “I would be like, why can’t I sing in the tabernacle? Why don’t I have the right to sing? I was given a voice, I come here to praise, so who are you to tell me that I can’t? And I noticed that there would be women saying to me strongly, ‘We’re the daughters, you know, so we have to just be the weaker vessel.’ I’m like, ‘I’m no weaker vessel, come on.’”16 She became a professional singer in 1998 when she was signed to Flames Productions. There is a correlation between worldwide trends and the growing acceptance of woman power by the Rastafari movement. The demands being made by Rasta women for more freedom within the religion are akin to the demands of Middle Eastern women for more freedom within Islam. The US Labour Department recently released statistics showing that, for the first time in US history, women outnumber men in the workplace. Therefore, these two young women, representing the new prototype of the Rastafari-inspired woman, are essentially part of a global movement by women demanding more of the world that could not exist without their power.17

Etana and Queen Ifrica have assimilated and synthesised their experiences and the relationships of their youth, and more importantly, they remain grounded in their communities. The greatest strengths of their songwriting are their ability, firstly, to empathise and, secondly, to transmit their message in a palatable, unaggressive manner. Listeners to their music, therefore, are not offended by their thought-provoking lyrics because they have the knack of projecting them in a toned-down, yet uplifting and inspirational way.
Nevertheless, onstage they are up front, the centre of attention, in charge of the band and all the supporting production personnel. Furthermore, while Etana has a booking agent and a personal manager, it is to her own company, Free Mind Music, that her backing musicians and singers, and all the other allied service providers, are employed.

These two women have been ably plying their trade for at least ten years, thereby gaining tremendous experience along the way. They also have shown substantial consistency and connectivity in their creativity, by releasing what is already a considerable catalogue of hit songs. They did the work and set the table and are now demanding their rightful seat at the table – “once the rules remain the same”.18
The lionesses are on the rise. The coming to power of women in the Rasta movement is a logical progression of the Rasta men freeing themselves from the shackles of Babylon. Having seen the men free themselves, the women do not want to remain slaves to these newly freed men. They have arrived at a most opportune time in world history, where new, more inclusive and effective solutions to persistent problems are being demanded by the people, led in many instances by women. In circumstances where our music has continued to penetrate ever-widening markets recently, due to the popularity of artistes like Shaggy and Sean Paul, their message has resonated with multiple cultures, ethnic groups and critical population segments across nations.

They have already done a lot of the groundwork, have diligently honed their art and are poised to take their careers to the next level. Right now, especially for Queen Ifrica, with two studio albums under her belt, the world is at their feet. It is for them and the team around them to convert the latent appeal and star power into long, sustained careers, the way Marcia Griffiths has.

Notes

1. Charles Campbell, “History in the Making at Sumfest”, Sunday Observer, 2 August 2009, http://jamaicaobserver.com/magazines/Entertainment/html/20090801T210000-0500_156545_OBS_HISTORY_IN_THE_MAKING_AT_SUMFEST.asp
2. Charles Campbell, “Queen Ifrica, Superstar”, Groundings, 2 August 2009, http://checampbell.blogspot.com/2009/08/queen-ifrika-superstar.html
3. Puma Jones, quoted in Reggae International, ed. Stephen Davis and Peter Simon (London: Thames and Hudson, 1983), 140.
4. Carol Cooper, “The Wrathful Madonna”, in Davis and Simon, Reggae International, 138.
5. Carolyn Cooper, Sound Clash: Jamaican Dancehall Culture at Large (Palgrave Macmillan, 2004), 99.
6. Davis and Simon, Reggae International, 137.
7. Ibid.
8. Queen Ifrica, “Born Free”, Fyah Muma, CD, Flames Productions, 2006.
9. Etana, “I Am Not Afraid”. The Strong One, CD, VP Music Group, 2008.
10. Etana, “Wrong Address”, The Strong One.
11. Queen Ifrica, “Daddy”, Montego Bay, CD, VP Music Group, 2009.
12. Queen Ifrica, “Streets Are Bloody”, Montego Bay.
13. Etana, interview by the author, 12 October 2009.
14. Queen Ifrica’s stepfather Ras Iyah figured prominently in the movie Rockers, as the Rasta elder in the hills with whom Horsemouth sought solace after he was beaten.
15. Ras Iyah was also one of the Rastafarians who was beaten in the Coral Gardens incident of Good Friday,12 April 1963.
16. Queen Ifrica, interview by the author, 2 October 2009.
17. In more recent times, a few prominent male members of the Rastafari community, including Mutabaruka and Dr Clinton Hutton, have publicly supported the ongoing struggle for the equal rights of women. They reflect an influential but minority view within the Rasta fraternity.
18. Queen Ifrica, “Lioness on the Rise”, Montego Bay.

Tuesday, 2 March 2010

European Penetration Requires New Strategies

ABSTRACT:
Groundins

By: Charles H.E. Campbell

The very success of Reggae in the European market could spell the reduction of market share for Jamaican acts in the future. Unless we review and adjust our business, production and promotional strategies, aimed at that continent, Jamaica runs the risk of forfeiting considerable market share to European Reggae artistes and bands who have become extremely popular in these domestic markets.
Reggae is no longer categorised by European promoters as world beat music rather, because of its tremendous popularity, it is now considered by them to be mainstream music, alongside Pop. This theoretically, should be good news for our Jamaica artistes and musicians, potentially generating increasing sales of musical products, and performance bookings. That direct correlation however, is far from the reality on the ground.

It is more challenging to headline major shows and festivals with Jamaica artistes, as European acts saturate and have more audience pulling power in their countries of origin. This is a fact of life that our artistes have to accept and adjust their fees accordingly, especially while Europe is going through a recession. Our artistes will have to consider more collaborative works with European artistes and producers as a way of introducing themselves in these countries.
Secondly, the musical trend has swung back to live instrumentation, featuring unusual instruments and sounds, indigenous to Africa, Asia and South America, creating a new kaleidoscope of harmonised sounds embedded in their music. Our producers therefore have to expose themselves to the different forms of emerging music and fusions, so as to keep abreast of the current market trends. Thirdly, the owners of venues, clubs and festivals, trust and prefer to do business with booking agents established in Europe.

Fourthly, the club circuit, which is the niche below the big festivals is amply supplied by local talent without the extra costs of air fares, visas accommodations and per diems.

Long term, the development of a proper professional system for artiste representation encompassing such functions as promotions, distribution and the booking of our acts is essential. Short term, we have to quickly establish working alliances with major European agencies and a more collaborative, structured relationship with their festival organisers, in order to more effectively lobby our and European governments to facilitate the issuance of visas in a more timely manner , and fund the cost of air travel to Europe.

PRESENTATION:
The very success of Reggae in the European market has translated to a reduction of market share for home-grown Jamaican acts. This does not mean however, that Reggae has declined in appeal or currency. There are a number of European Reggae acts who are now more popular than our own home-grown Jamaican Reggae acts, so much so that they are now closing major European Reggae festivals.

Some of these notable European Reggae acts are names we have probably never heard in Jamaica. Finley Quaye is a British Reggae singer who won the 1997 Music Of Black Origin (MOBO) Award for Best Reggae act; Manu Chao, who sings in French, Arabic, Portuguese, English and his native Spanish, is known for Reggae and festive Ska, a very high speed Ska, with full horn section; the Nazarenes, a roots Reggae duo of Ethiopian born men who are huge in Sweden and have toured Europe extensively; Dub Incorporation, a French Reggae and Dub band who sold out their last tour three months before the tour actually started and the smallest venue they played was a 5,000-seater. They alone can pull between 5,000 and 10,000 patrons- no Jamaican act, not Beres Hammond, Sean Paul or Damian Marley can do that now. Ten years ago, this would never have been heard of.

Since the 1950’s and 60’s, Ska has made a lasting impact on Europe. The genre is now used as a marker of musical versatility and skill by musicians around the world. Every band in the Pyrenees, along the Spain/France border, is a Ska band with a considerable big band Ska repertoire. It is argued that there are 500 Ska bands in Europe alone.

Fundamentally, our musicianship is still miles ahead. Many Europeans still come here to use Jamaican musicians to record their music, though they are not able to play the same way live. In this way, our local recording industry does benefit. The recorded works of European bands are extremely popular with younger domestic audiences, who never grew up with Bob Marley or Peter Tosh. They also often incorporate other cultural elements and instruments, which gives the music more appeal. However, while this popularity is opening up a broader market for Reggae, the European domestic bands are now swallowing up the live performance circuit. This puts our home-grown talent and even the English Reggae acts like UB40, Eric Clapton, Sting and Steel Pulse at a disadvantage. We must therefore review our business, production and promotional practices, aimed at that continent and seek to make adjustments, or else Jamaica runs the risk of forfeiting even more of our market share.

First of all, European Reggae bands are less expensive and less problematic. Logistically, they need no air tickets, when they can drive from the next town, and no hotel rooms, as they will be driving back after the performance. They do not require Schengen visas, which is costly and time consuming application process. Further, Jamaicans have a bad reputation in regards to honouring and respecting a contract. Many European promoters have found themselves in tough legal situations where they have advertised a Jamaican Reggae/Dancehall headliner, who does not show up. The European band will show up because they know they can be sued and they want to be in the promoter’s good books for future gigs. Too often, a Jamaican band shows up and wants to change the terms of contract, for example where it was agreed for per diems in lieu of dinner, upon arrival the act or band demands dinner before their performance.

Then, there is the case of parallel bookings, where the act is booked by one promoter, who is covering air fares, ground transportation, per diems, while a whole other set of gigs are booked with other promoters and the original promoter is suddenly told that some of his dates are not possible, due to this. The classic example is where some Jamaica bands and artistes try to stick up the promoter for a higher fee before going on stage. This occurs much less often in Jamaica. In large measure this has to do with the fact that Jamaica is a small society and the fan base in Jamaica relates to these artistes as equals, whereas in Europe, they are treated as demigods by patrons and promoters alike. So the artiste turns up at the venue and sees all these people in the throes of excitement, his superego comes out and reason flies through the dorr with ethics.

The behaviour of the artistes is a major hurdle, which we can mark down to lack of education and lack of overarching business principles and ethics. These manifest in different ways such as being abusive on the stage to technicians and even our own band members; in Jamaica the artiste might say, “bandsman, take it down low”, in Europe it is “pussyhole, take it down”. Jamaicans are notoriously late, which costs the promoter more in terms of municipal fines and work hours for venue and production staff.

We are disorganised and extremely unpleasant, to the point where even the man who sweeps the stage, does not want to be there. In some cases, the public address system staff will demand and receive extra pay to work with particular Jamaican artists and in many instances another layer of staff, persons who have the experience and are culturally allied with these acts, has to be hired as intermediaries. Thankfully, there are still a few seasoned acts like Steel Pulse, Burning Spear and Freddie McGregor who continue to shine bright, as they are considered as having the best reputation on the tour circuit amongst show promoters, technicians, back liners- everything is done professionally and in advance.

It used to be that even with the air fare it was less expensive to bring a Jamaican band to tour, as the costs could be spread out across the whole tour of 3 to 6 weeks or 15 to 30 shows. The social and administrative charges to be paid for European musicians would at least double the performance fee. You can pull a Jamaican musician into a band without taking 3 or 4 days for rehearsals, as within one or two shows he is right there with the rest of the band. If he uses the Jamaican, he would have to pay him 500 Euros. He would pay the French musician 300 Euros, but it ends up costing him 1000 Euros, because of administrative fees, insurance and rehearsals.

A new trend in our touring practices is the very high fees and the infamous entourage – air fare from Jamaica, accommodations, ground transportation for fifteen persons, but only six play onstage. Worse, it is the ones who are not doing anything who create the most trouble- getting involved with under-aged girls, cooking in hotel rooms, wrecking hotel rooms, stealing- all kinds of mayhem, which the promoter has to remedy, more times than not, at his own expense.

Much like the scenario here in Jamaica, the issue of content, in performance and interviews, is a concern for European promoters. Certain types of lyrical content make promoters nervous as their venues or events may become targets of certain rights movements. When an event becomes associated with certain types of activity, it only hurts the promoter. A lot of times the incendiary remarks are illegal and have nothing to do with freedom of speech. The promoter has to be wary about any breach of the law, as he can be penalised. Unfortunately, we have not taken the time to fully understand the context of European law, such as Germany’s Volksverhetzung, which means “stirring up the populace” or “agitation of the people”, of which there are similar legal precepts through the European states. We have little understanding of the cultural nuances and history which brought about such laws.

Minorities are more fiercely protected in Europe, by constitution and specific laws, because Jews, Gypsies and Communists experienced a lot of racism and discrimination during the Nazi and Fascist era of the mid-20th century. Laws like Volksverhetzung, were made to protect such society from Holocaust deniers, hate mongers and right wing extremists. Further, the laws are policed by gays; the mayors of Berlin and Paris are openly gay, so are eleven of the men and women who serve in the British Parliament, the French and UK Ministers of Culture, the German Foreign Minister, who is second only to the Chancellor and the Prime Minister of Iceland, according to Time Magazine article, Europe’s New Leaders: Popular, Ambitious and, Oh Yeah, Gay. (January 18, 2010.)

Our position regarding this issue is foolhardy and akin to us shooting ourselves in the foot. It is interesting, as we are not unique as it relates to our sentiments or our own laws against buggery – Barbados, Dominica, Eritrea, Gambia, India, Morocco, Panama and the Seychelles, all have far more explicit and severe laws regarding homosexuality. Our focus however, should be on ensuring that we do not breach the law, anywhere.


Reggae is no longer categorised by European promoters as world beat music. Rather because of its tremendous popularity, it is now considered by them to be mainstream music, alongside Pop and Rock. This theoretically, should be good news for our Jamaican artistes and musicians, potentially generating increasing sales of musical products, and performance bookings. That direct correlation however, is far from the reality on the ground.

Rock and Roll is an American music form and has remained largely so- only Britain has obtained some market share in this. Americans have a virtual monopoly on the promotion of Rock music, though record production, sales, touring, merchandising, though rock bands exist every where from Jamaica to Japan. The closest genre to Reggae is Rock, in terms of appeal, market share. Believe it or not, Rock bands tend to be more disciplined; more organised and understand well, the concept of putting on a show. They are consistent in their performance in general. Often, Europeans comment that when in Jamaica they watch acts that they have seen in Europe, and it is instructive that the performances done here are tighter, more intense, more organised and thought out, minus the idiosyncrasies and the egotistical display.

In general, the standards and requirements for putting on a good show are often slighted, disregarded or short circuited by Jamaicans. European bands bring their lighting director and their monitor and front of house engineers, whereas with the Jamaican approach, the artiste does not even want to bring a sound engineer on tour with him, as he will have to pay that person a salary and per diem. The Jamaican artiste then refuses to do sound check with European engineer assigned to the gig, who might never have mixed reggae before. The engineer is thus forced to learning during the performances, yet when the ‘desired’ results are not achieved, the artiste turns around and say “battyman a sabotage” them.

Rarely is a rock band seen without a manager, and not just a friend or relative- a manager who is professional, experienced and trained, is credible and knowledgeable and who understands the business- a manager to whom the band actually listens.

In terms of the financial aspect, versus a rock band, merchandising is the missing link in our business model. We have not fully understood or exploited this as a marketing tool or as an income stream when we are on the road anywhere. With Rock bands on tour, there is one bus for the band and one for the merchandise- some touring bands have been known to cover their touring costs from merchandise sales alone. Whereas rock bands will go on the road to promote themselves, including interviews and performances for which they do not get paid, many Jamaicans acts believe that they should be paid to do tours, engagements and interviews for the promotion of their own albums.


With European Reggae acts saturating the live Reggae scene and wielding more audience pulling power in their countries of origin, it is ever more challenging for Jamaican acts to headline major shows and festivals. This is a fact of life that our artistes have to recognise, accept and adjust their fees accordingly, especially while Europe is going through this protracted recession. Our artistes will have to consider more collaborative works with European artistes and producers. Some African artists have already successfully used this formula and a few of our own Jamaican acts have begun to exploit this avenue as well.

A prime example is Omar Perry, son of Lee ‘Scratch’ Perry and a relative unknown before he collaborated with Dub Incorporation on Achatah from their second album, Dans Le Décor (2005). The song became a major hit in France and he was invited to perform the song at a concert with the band. The performance went so well, that he completed the tour with them, with Dub Inc essentially playing as his backing band. He returned the next year with his own band and played the same 40 venues he had played with Dub Inc the year before. David Hines of Steel Pulse, also collaborated with Dub Inc on the track Speed. He too was asked to perform with them, and this has helped him to become known by a younger audience, who have now started attending to his concerts.

Even today, a lot of the work that is being produced by Jamaicans, is still being done in the same way that it was done 30, 40, 50 years ago. There is a lot of work for hire, where musicians are hired for a session or two. They still prefer to accept one payment and sign away all their rights. They do not ensure that their residual rights are protected and thus no future earnings are derived from the copies of the album that get sold, or the 130 times a song gets played in an elevator or on the radio.

During the last decade, the musical trend has swung back to live instrumentation, featuring unusual instruments and sounds, indigenous to Africa, Asia and South America, creating a new kaleidoscope of harmonised sounds embedded in their music. Our producers therefore have to expose themselves to the different forms of emerging music and fusions, so as to keep abreast of the current market trends. They have to keep on the cutting edge, be innovative and put out music that makes other nationalities feel that they have to keep up with our musicians and producers. When we do it, it is authentic- somehow, when they do it, it is like a patchwork. What we can produce, really cannot be duplicated. It is a gift Jah gave us, but we take it for granted.

Long term, the development of a proper professional system for artiste representation encompassing such functions as promotions, distribution and the booking of our acts is essential. Presently, the owners of European venues, clubs and festivals, trust and prefer to do business with booking agents established in Europe. Short term, we have to quickly establish better working alliances with some of these major European agencies and a more collaborative, structured relationship with their festival organisers. This will also assist in our lobby of our government and the European governments to facilitate the issuance of visas in a timelier manner and even to fund the cost of air travel for groups touring Europe.

Go anywhere in Europe and ask which type of artistes stay in four star hotels and has first class tour buses, and the response you will get is - big rock bands like U2 or ANY Jamaican Reggae band. Jamaican acts have to start touring the way that the European bands tour. The European bands, who may draw 10,000 people, will have a tour bus, but no hotel accommodations. Or they will take a van, purpose-built for musicians doing performance tours, with facilities for eating and sleeping. Often these vans are more suitable, as they are smaller units to tour buses, ideal for small city streets.

A tour bus is not practical in a city like Amsterdam, where the promoter will have to transfer the band to taxis or smaller vehicles. Of course, no artiste will come off of a tour bus and walk down the street with his suitcase. In Paris, the streets that can accommodate tour buses are the most expensive parts of the city, where hotel rooms are also very expensive. Tour buses cost 1500 Euros per day, then add 80-90 Euro hotel rooms for each of the 14 members of the touring party, it all adds up. This is why outside of summer festival season, most Jamaican bands cannot tour- even the most popular Jamaican act will not be able to do more than 5 gigs per week, and this has to be sold to a venue or promoter for a performance fee, plus cost of bus, hotels and meals.

Reggae has come this far without much state support or seeding, from the state. In order to promote in and penetrate the markets in the way that the new realities require, the Reggae industry will need state assistance. For instance our diplomatic services must facilitate music penetration of these markets, as a priority task, through their economic desks. They need to study how the music business operates in the countries of representation, so that they do not miss the opportunities that are available, through trade fairs, sports and other cultural expositions which can facilitate cultural exchange. They have to become our conduit of information, that keeps us abreast of changes economic, business and legal that might impact on our ability to tour.

The Jamaican state still does not treat our Reggae artistes as serious and substantial foreign exchange earners, in the same way they view commodity and other service exports. Therefore, at our airports, musicians fall into the same lines of people going on vacation. Touring musicians should have a special stamp in their passports that fast track their airport processing. The Ministry of Culture could act as a kind of one stop shop for the issuing of such stamps. This would also facilitate the state’s ability to build a database of verified, working, touring, earning musicians. It will cut down on the bandooloo-ism and abuse of visas; capture information regarding the volume and value of the music industry and increase the government’s ability to more accurately estimate and track earnings and of course, collect taxes.

Ultimately, the onus is on us to change the way we work, and view the industry as a business, not just for the artiste or musicians, but on a national level. We need to seek to include management and professionalism as the hallmarks of our industry. The artiste is mirrored by every other musician- they are so talented, and the talent comes with such relative ease that they do not see the need to practice and/or rehearse. This is also mirrored by the other disciplines- the engineers, artiste management- all fall into a trap of claiming professionalism, merely by being connected in some dubious way, but do not then go and seek appropriate, relevant training when it is now readily available at our tertiary institutions locally. In so doing, they short change the artiste in their representation, while the artistes too short change themselves.

The Jamaican music industry as a whole has been too slow and superficial in intellectualising what we do, so persons of other nationalities, with half our ability and experience are getting jobs that we should get, simply because they put up a better talking session than us, in selling themselves and their products. We have some of the most technically competent and accomplished persons in the music industry. The very idea of remixing was pioneered by Sylvan Morris, Errol Thompson, King Tubby and Scientist. Big Mick, who mixes for rock band, Metallica, uses mixing techniques created and invented by ET.

Too few Jamaican bands that tour know how to write a proper rider, based on the knowledge of the band. Instead, they download a generic form and make a few changes. How many know that there is a difference in the way it is written for the US versus Europe? How many truly understand the role of a tour manager or production manager? Our collective attitude and mantra must be- this is a job, it is not a holiday, not merely an opportunity for shopping, not primarily about being a star, profiling or girl spree… these cannot take priority over the work.

These are harsh words. I know it is a bitter pill for some of us to swallow. We must, however take stock of where we are at, why we are losing ground to others, and the required business strategies, some of which are recommended here, that will reposition us on a path to better penetrate the European market.

Email:che.campbell@gmail.com
*Presented at the International Reggae Studies Conference on February 19, 2010.

They Left Their Egos At The Door


Groundins

By: Charles H.E. Campbell

The business-like approach of the Dancehall and Alternative artistes at the final instalment of the Jamaica Reggae Industry (JARIA) organised Reggae Rocking Wednesday series, held on February 24 at Edna Manley College, augers well for this country’s popular music and is a clear indicator that perhaps, this part of our heritage will be left in capable hands. One thing came shining through brightly; Dancehall artistes can behave properly, professionally when the situation calls for it. They are not animals.

This must be taken in the context of the fact that all the artistes and musicians who performed on the series of concerts in honour of Reggae Month, gave of their services free. Yet there were no unreasonable demands and none of the performers brought the now customary large entourages. They adhered to the time constraints, attended all rehearsals and there were no no-shows.

Interestingly, while the show did get a little adult at times, there was not one artiste who used profanity and the content was clean enough for the children to hear. In short, they left their egos at the door.

The artistes who represented the Dancehall genre, such as LUST, Aidonia, Chino, Elephant Man, must be loudly praised for their behaviour on Wednesday night. Chairman of JARIA, Freddy McGregor, put it in context during a reasoning session on Friday. “They represented in a big way. We bash them all the time but it is only fair that when they do something good, at world standards, that we must praise them as well. It proves that Dancehall really nice when them come right.”

It cannot been said often enough that the individuals who make up JARIA have been giving of their time, energy and talents, selflessly and have in no way profited from their efforts to bring some semblance of order and professionalism to our entertainment industry. Our mandate is to reclaim our musical paternity.

Wednesday’s event proved that shows can start on time- something that organisers of concerts for profit, too often fail to achieve. Perhaps what we need in moving forward is the creation of a more structured atmosphere. We need to relearn the context within which we do business and produce a blueprint which could serve as a guide to others who wish to graduate into a professional mode and reap more financial success from this largely untapped resource.

Last night, the JARIA Honour Awards was the crowning moment of the month-long activities which served to bolster the image of all the forms of Jamaican popular culture of which Reggae and Dancehall are the most prominent. One of the lasting legacies of this event is that for the first time, many of our most popular tunes and songs now have written notes and arrangements done for full orchestra by our best arrangers, Jon Williams, Peter Ashbourne, Ibo Cooper and Dalton Browne. The audience was treated to our music being performed by an orchestra composed of ten horns, nine strings and a seven piece rhythm section.

The recipients this year were unsung heroes whose names are not usually on the lips of most music fans like the popular, front-line artistes. The mentorship honour award went to Sonny Bradshaw, lifetime achievement award to Earl ‘Chinna’ Smith and two post humous honour awards to Desmond Dekker and Lynn Taitt. They were studio engineers, Errol Brown and Steven Stanley; musicians Tyrone Downie and Gladdy Anderson; producers Willie Lindo and Donovan Germain; artistes Errol Dunkley and Doreen Shaffer – Jamaicans who have worked behind the scenes for decades and have played an integral part in building our popular culture. The sound system honour awards were presented to King Stur Gav Hi Fi and Afrique.

I remain confident that we need to embrace the younger artistes. Musicians must take up the roles of modern day griots, impart their vast reservoir of knowledge and know-how to Dancehall and to whatever forms of music are produced by the younger generation. The generations to come will stand tall and command the attention of the world.

Email: che.campbell@gmail.com
Host: http://www.jamaicaobserver.com/entertainment/Groundings-03-02