3. My
music
is
protest music,
music
protesHng
against
slavery,
class
prejudice,
racism,
inequality,
economic
discriminaHon,
denial
of
opportunity
and
the
injusHce
we
were
suffering
under
colonialism
in
Jamaica.
We
were
taken from
Africa where
our
fore-‐parents
were
kings
and
queens
and
brought to Jamaica
on
ships
as
slaves,
where
we
were
stripped
of
our
names,
our
language,
our
culture,
our
God
and
our
religion
3
4. But
music is the soul of
Africa …
and
this
they
were
unable
to
conquer.
[…]
Every
twist
and
turn
of
Jamaican
music
of
the
last
forty
years
has
reflected
what
has
been
happening
to
the
people,
either
politically or socially,
and
oWen
it’s
the
other
way
around,
with
the
music
and
sound
systems
influencing
the
country’s
poliHcs.
-‐-‐
Prince
Buster
quoted
in
Bradley,
2000:
xv.
4
5. Overview
• History
of
reggae
– Role
of
ska
and
rocksteady
• Global
impact
(Bob
Marley)
5
6. Reggae
=
Ska
Rocksteady
Roots
Dub
Dancehall
Raga
6
7. 7
-‐ Prince
Buster
–
‘Independence
Song’
-‐ Lord
Creator
-‐
‘Independent
Jamaica’
-‐ Al
T.
Joe
-‐
‘Independence
is
Here’
-‐ Derrick
Morgan
-‐
‘Forward
March’
-‐ Joe
White
and
Chuck
-‐
‘One
NaHon’
13. 13
Marcus
Garvey's
words
come
to
pass
(x2)
Can't
get
no
food
to
eat,
Can't
get
no
money
to
spend,
Wo-‐oo-‐oo
Can't
get
no
food
to
eat,
Can't
get
no
money
to
spend,
Woo
-‐oo-‐
oo
Come,
li0le
one
and
let
me
do
what
I
can
do
for
you
And
you
and
you
alone
Come,
li0le
one,
wo-‐oo-‐oo
Let
me
do
what
I
can
do
for
you
and
you
alone,
woo-‐oo-‐oo
He
who
knows
the
right
thing
And
do
it
not
Shall
be
spanked
with
many
stripes,
Weeping
and
wailing
and
moaning,
You've
got
yourself
to
blame,
I
tell
you.
Do
right
do
right
do
right
do
right
do
right,
Tell
you
to
do
right,
Woo
-‐oo-‐
oo
Beg
you
to
do
right,
Woo
-‐oo-‐
oo
Where
is
Bagawire,
he's
nowhere
to
be
found
He
can't
be
found
First
betrayer
who
gave
away
Marcus
Garvey
Son
of
Satan,
First
prophesy,
Catch
them,
Garvey
old
Catch
them
Garvey,
catch
them
Woo
-‐oo-‐
oo
Hold
them
Marcus,
hold
them
Woo
-‐oo-‐
oo
Marcus
Garvey,
Marcus
Woo
-‐oo-‐
oo
15. 15
1960s
–
Ska
and
rocksteady
Jamaican
independence
a
decade
of
strong
economic
growth
• strong
investments
in
bauxite
mining
• tourism
• manufacturing
16. 16
[Rude boys]
were
mostly
unemployed
and
had
taken
to
carrying
German
ratchet
knives
and
handguns.
They
could
be
anything
from
fourteen
to
twenty
five
years
old
and
came
from
all
over
West
Kinsgton.
And
above
all,
the
rude
boys
were
angry.
CondiHons
in
West
Kingston
had
hardly
improved
with
the
passing
years.
Rather
than
buckle
under
to
a
life
spent
doing
menial
work
or
no
work
at
all,
the
rude
boys
took
to
the
street
and
to
crime
-‐
Hebdige,
1987:
72
17. 17
Rudies
in
court,
now
boys,
rudies
in
court
Rudies
in
court,
now
boys,
rudies
in
court
Order!
-‐
Now,
this
court
is
in
session,
And
I
order
all
you
rude
boys
to
stand
!
You're
brought
her
by
a
verdict
for
shooHng
and
raping,
Now
tell
me,
rude
boys,
what
have
you
to
say
for
yourselves
?
Your
honour,
Rudies
don't
fear,
Rudies
don't
fear
no
boys,
rudies
don't
fear,
Rudies
don't
fear
no
boys,
rudies
don't
fear,
Rougher
than
rough,
tougher
than
tough
Strong
like
lion,
we
are
iron
Rudies
don't
fear
no
boys,
rudies
don't
fear,
Rudies
don't
fear
no
boys,
rudies
don't
fear
:/
Rudies
don't
fear
no
boys,
rudies
don't
fear,
fe
real
Rudies
don't
fear
no
boys,
rudies
don't
fear,
bad...
18. 18
Reggae
is
transmogrified
American
‘soul’
music
with
an
overlay
of
salvaged
African
rhythms,
and
an
undercurrent
of
pure
Jamaican
rebellion.
Reggae
is
transplanted
Pentecostal.
Reggae
is
the
Rasta
hymnal,
the
heart
cry
of
Kingston
Rude
Boy,
as
well
as
the
naHvised
naHonal
anthem
of
the
new
Jamaican
government
-‐Hebdige,
1976:
140-‐1
20. 20
[Reggae
ceased]
‘to
signify
an
exclusive
ethnic
Jamaican
style
and
derived
a
different
kind
of
cultural
legiHmacy
both
from
a
new
global
status
and
from
its
expression
of
what
might
be
termed
a
pan-‐Caribbean
culture’
-‐
Paul
Gilroy,
1993:
82
21. An
‘Africa’
which
lay
dormant
and
forgo0en
inside
the
language
of
the
white
Master.
Read
between
the
lines
the
Text
could
be
made
to
deliver
up
this
Africa,
to
free
it,
and
to
restore
it
to
the
‘righteous
sufferer’
-‐
Hebdige,
1979:
33
21
25. 25
The
Rastas
played
out
the
kind
of
existenHal
absurdity
in
Jamaican
society.
They
defiled
the
sacred
images
of
the
white
Jesus
as
liberator
through
their
own
theology
of
Haile
Selassie,
and
yet
they
also
offended
the
spiritualist
churches,
which
supported
Jamaica’s
poor,
by
shunning
the
pracHce
of
possession
trances.
The
Rasta
call
for
repatriaHon
to
Ethiopia
was
a
rejecHon
of
poliHcal
involvement
in
their
own
society.
-‐
Lewis,
1993:
9
26. 26
Their
refusal
to
imitate
English
mannerisms
–
the
undisputed
sign
of
respectability
in
Jamaican
society
–
showed
a
disregard
for
convenHon.
They
viewed
marijuana
–
a
drug
popular
among
the
working
poor
as
a
palliaHve
to
help
them
endure
labor
in
the
fields
–
as
a
tool
of
illuminaHon
to
make
one
aware
of
the
bourgeois
world.
These
traits
marked
the
Rastas
as
a
challenge
and
a
threat.
-‐
Lewis,
1993:
9
29. I
don't
have
prejudice
against
meself.
My
father
was
a
white
and
my
mother
was
black.
Them
call
me
half-‐caste
or
whatever.
Me
don't
deh
pon
nobody's
side.
Me
don't
deh
pon
the
black
man's
side
nor
the
white
man's
side.
Me
deh
pon
God's
side,
the
one
who
create
me
and
cause
me
to
come
from
black
and
white
-‐
Marley
interviewed
by
Webley,
10
May
2008
29
31. 31
‘Duppy
Conqueror’
-‐
Burnin’
1973
Yes,
me
friend,
me
friend
Dem
set
me
free
again
Yes,
me
friend,
me
friend
Me
deh
'pon
street
again
The
bars
could
not
hold
me
Walls
could
not
control
me
now
They
try
to
keep
me
down
But
God
put
me
around
Yes,
I've
been
accused
Wrongly
abused
now
But
through
the
powers
of
the
Most
High
They've
got
to
turn
me
loose
Don't
try
to
cold
me
up
On
this
bridge
now
I've
got
to
reach
Mount
Zion
If
you
are
bull-‐bocor
I'm
a
duppy
conqueror,
conqueror
32. 32
Most
people
think
great
God
will
come
from
the
sky
Take
away
everything
and
make
everybody
feel
high
But
if
you
know
what
life
is
worth,
You
would
look
for
yours
on
earth
Now
you
see
the
light,
Stand
up
for
your
right
33. 33
That
unHl
the
philosophy
which
holds
one
race
superior
and
another
inferior
is
finally
and
permanently
discredited
and
abandoned;
That
unHl
there
are
no
longer
first-‐class
and
second-‐class
ciHzens
of
any
naHon;
That
unHl
the
color
of
a
man's
skin
is
of
no
more
significance
than
the
color
of
his
eyes;
That
unHl
the
basic
human
rights
are
equally
guaranteed
to
all
without
regard
to
race;
That
unHl
that
day,
the
dream
of
lasHng
peace
and
world
ciHzenship
and
the
rule
of
internaHonal
morality
will
remain
but
a
fleeHng
illusion,
to
be
pursued
but
never
a0ained;
And
unHl
the
ignoble
and
unhappy
regimes
that
hold
our
brothers
in
Angola,
in
Mozambique
and
in
South
Africa
in
subhuman
bondage
have
been
toppled
and
destroyed;
UnHl
bigotry
and
prejudice
and
malicious
and
inhuman
self-‐interest
have
been
replaced
by
understanding
and
tolerance
and
good-‐
will;
UnHl
all
Africans
stand
and
speak
as
free
beings,
equal
in
the
eyes
of
all
men,
as
they
are
in
the
eyes
of
Heaven;
UnHl
that
day,
the
African
conHnent
will
not
know
peace.
We
Africans
will
fight,
if
necessary,
and
we
know
that
we
shall
win,
as
we
are
confident
in
the
victory
of
good
over
evil.
–
Haile
Selassie
I
speech
to
the
United
NaHons
General
Assembly
in
1963.
34. 34
1970s
Jamaica
• Socially
and
poliHcally
divided
• Michael
Manley
government
favoured
Cuba
and
developing
world
over
US
and
UK
• In
1977
Archibald
Dunkley,
the
early
Rasta
leader
wrote
in
The
Ethiopian
World
that
‘Michael
has
come
to
do
the
will
of
God
for
Rastafarians’
(Lewis,
1993:
69)
45. 45
Africa
unite:
'Cause
we're
moving
right
out
of
Babylon,
And
we're
going
to
our
Father's
land,
yea-‐ea.
How
good
and
how
pleasant
it
would
be
before
God
and
man,
yea-‐eah!
-‐
To
see
the
unificaHon
of
all
Africans,
yeah!
-‐
As
it's
been
said
a'ready,
let
it
be
done,
yeah!
We
are
the
children
of
the
Rastaman;
We
are
the
children
of
the
Iyaman.
So-‐o,
Africa
unite:
'Cause
the
children
(Africa
unite)
wanna
come
home.
Africa
unite:
'Cause
we're
moving
right
out
of
Babylon,
yea,
And
we're
grooving
to
our
Father's
land,
yea-‐ea.
How
good
and
how
pleasant
it
would
be
before
God
and
man
To
see
the
unificaHon
of
all
Rastaman,
yeah.
As
it's
been
said
a'ready,
let
it
be
done!
I
tell
you
who
we
are
under
the
sun:
We
are
the
children
of
the
Rastaman;
We
are
the
children
of
the
Iyaman.
‘Africa
Unite
‘
1979
46. ‘RedempHon
Song’
1980
46
Old
pirates,
yes,
they
rob
I
Sold
I
to
the
merchant
ships
Minutes
aWer
they
took
I
From
the
bo0omless
pit
But
my
hand
was
made
strong
By
the
hand
of
the
almighty
We
forward
in
this
generaHon
Triumphantly
Won't
you
help
to
sing
These
songs
of
freedom?
'Cause
all
I
ever
have
RedempHon
songs
RedempHon
songs
Emancipate
yourselves
from
mental
slavery
None
but
ourselves
can
free
our
minds
Have
no
fear
for
atomic
energy
'Cause
none
of
them
can
stop
the
Hme
How
long
shall
they
kill
our
prophets
While
we
stand
aside
and
look?
Ooh
Some
say
it's
just
a
part
of
it
We've
got
to
fullfil
the
book
Won't
you
help
to
sing
These
songs
of
freedom?
'Cause
all
I
ever
have…
48. 48
Up
a
cane
river
to
wash
my
dread;
Upon
a
rock
I
rest
my
head.
There
I
vision
through
the
seas
of
oppression,
oh-‐oo-‐wo!
Don't
make
my
life
a
prison.
We
come
from
Trench
Town,
Trench
Town
(Trenchtown)
-‐
Most
of
them
come
from
Trench
Town.
We
free
the
people
with
music
(sweet
music);
Can
we
free
the
people
with
music
(sweet
music)?
Can
we
free
our
people
with
music?
-‐
With
music,
With
music,
oh
music!
Oh-‐y,
my
head,
In
desolate
places
we'll
find
our
bread,
And
everyone
see
what's
taking
place,
oh-‐oo-‐wo!
-‐
Another
page
in
history.
[...]
They
say,
"Can
anything
good
come
out
of
Trench
Town?"
(Trench
-‐
Trenchtown)
That's
what
they
say,
(Trenchtown);
(Trench
-‐
Trenchtown)
Say
(Trench
-‐
Trenchtown)
we're
the
underprivileged
people,
So
(Trenchtown)
they
keep
us
in
chains
‘Trench
Town’
1983
50. 50
Rastafarianism
and
reggae
‘significantly
altered
the
way
in
which
noHons
of
‘blackness’
and
black
idenHty
were
expressed’
-‐
Benne0,
2001:
81
Influenced
punk
during
late
1970s
(taken
up
by
alienated
white
working
class
youth).
They
shared
‘similarly
opposiHonal
stances
against
the
dominant
BriHsh
society’
-‐
Hebdidge,
1979:
64
