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Jamaican Patois and the Power of Language in Reggae Music
Introduction
Creole languages are found all over the world on every continent. When two or more languages come into contact to form a new language a Creole language is born. Some type of human "upheaval" that forces people to find a way to communicate, without using their own languages, stimulates the creation of a Creole language. In the case of Creole languages in the Caribbean, the "upheaval" is the past history of slavery. Most Creole languages are based on one language. In Jamaica the African slaves were thrown into a situation where the only common means of communication was English, or at least broken English, therefor Jamaican Creole has a majority of its roots in English (Sebba 1, 1996). Essential words which people could not find an English name for, such as people, things (like plants and animals) and activities (especially religious ones) were taken from a variety of West African languages.
As a result of patois not being an official language, a name for the Jamaican dialect has not been settled to this day. Common names such as Jamaican, Jamaican Creole, Jamaican patwa or patois, Black English, broken English and even baby talk or slang are all used to describe Creole languages. In L. Emilie Adams’ book, Understanding Jamaican Patois, she states that none of these labels are appropriate for the Jamaican dialect. Creole refers to a mixed African/European language as well as Europeans born in the West Indies; therefore it is inappropriate to refer to the language of Africans in Jamaica as Creole. Patois is a term used widely in Jamaica, but patois can refer to any language considered broken or degraded in the world. Pryce (1997) prefers to use the term ...
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...Nicholas, Tracy. Rastafari. — A Way of Life. Chicago: Research Associates School Times Publication, 1996.
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Rastafarianism is a way of life… for many it is the only way of life. Growing up under a certain religion instills varying values and understandings into one’s moral fiber. These values are what shape a human’s character. In some countries, the government is trying to tell these peaceful people to disregard their upbringing and to conform to alien ways.
Throughout Rastafari: Roots and Ideology, Barry Chevannes traces the beginnings of the Rastafari movements and the movements that gave birth to Rastafarian ideology, through both historical perspectives and through the narratives of those people closely associated with these movements. He begins laying out the groundwork of the Rastafarian movement at the slave trade, which gave rise to the institutionalization of racism and the subordination of black people in the “New World.” This racism, and its lasting effects on the social, political, and economic positions of black people in Jamaica led to a realization of the need to create a life, or a belief system, that would actually serve black people and their needs.
In this research paper I will discuss the ethnic groups of Africans in the Caribbean and Jews in Ethiopia. Jews in Ethiopia call themselves Beta Israel which means `house of Israel.' They are also known as the Falashas. Falasha means `stranger' or `immigrant' in the classical language of Ethiopia (the Ge'ez tongue). I will also describe the culture of the African people displaced into the Caribbean who identify themselves as the Rastafarians and the connections I have made between them and Judaism. I believe that these connections between Judaism and Rastafarianism are more than just similarities that can be found between any two Bible- following religions. I choose the Falashas as the topic for personal, religious and spiritual reasons. I was born into a Jewish household, rich in the traditions and customs of my Hebrew ancestors. I grew up however in the Caribbean, home of the unique culture known as the Rastafari. Throughout my life I have felt a deep connection between Judaism and Rastafarianism. In this paper I seek the origins and history of the connection that I feel in my heart. I believe that the Falashas are the bridge between these two cultures.
English colonial rule began in Jamaica in the year 1655. The growth of a plantation culture in the West Indies quickly changed the need for labor in the area. Between 1700 and 1786, more than 600,000 African slaves were brought to Jamaica. These slaves were required to work for their English colonial masters who would purchase them from slave traders at various ports around the island.
The black person, at the hand of the white person, has been in exile in Jamaica.
Rastafarianism is an African-based spiritual outlook that emerged in Jamaica in the 1930s. It is considered as a religion by few, but by many people it is considered as “a way of life” because it is not very organized. In 1927, Marcus Garvey who is an Afrocentric, black political activist, made a prophecy that his race will be emancipated after a black king is crowned. Three years later, in 1930 Haile Selassie was crowned as king in Africa. Selassie was later declared as the savior by four Jamaican ministers.
Since the time of its establishment the Rastafarian religion has grown to become more than a movement of major cultural and political force in Jamaica. But rather it has taken the path of being the form of resistance that has challenged Jamaica’s “neo-colonist society’s attempt to keep whites at the top and blacks at the bottom of the socio-economic structure” (King-Jensen 17). The Rastafarian movement adapted some elements of the Nazarite vow as part of the religion. The vow entails that individuals should abstain from wine, vinegars, grapes, and intoxicating liquors. They should stop cutting their hair to allow for the locks to grow in their hair. The practices Rasta’s abide by are significant to their resistance against the norms of society.
“Jamaicans in the mid-1950’s were familiar with who they should stay away from. Specifically that strange tribe of outcasts known as Rastafarians: even the downtown ghetto-dwellers knew that these eccentric-appearing individuals – known at the time on the island as ‘beardmen’ – carried pieces of dead bodies in the bags they all bore.”
The Bismarck weighed over 50,000 tons and about half of this weight was armor. This amount of armor gave the Bismarck many advantages in protection but it did not slow her down. It was able to go a speed of 29 knots in normal conditions. When launched in 1939, the Bismarck carried a vast array of weapons. The ship carried 8 15-inch guns, 12 5.9-inch guns, 16 4.1-inch Anti-Air guns, 16 20mm Anti-Air guns and 2 Adaro 96 aircraft. The Bismarck had a crew of 2,200 to make this vessel functional. In comparison this ship to the HMS Hood, which was built about 20 years prior, it weighed 44,600 tons. It was considerably faster than the Bismarck, reaching a maximum 32 knots. The ship did not need nearly as many men to make the ship functional and had a crew of 1,419. The Hood was launched in 1918 and was equipped with 8 15-inch guns, 12 5.5-inch guns, 8 4 inch-AA guns, 24 2-pounder guns and 4 21-inch torpedoes. Even with all these advantages, the Hood had one major problem; it did not have the same amount of armor as the Bismarck. Within two minutes of being hit by the Bismarck, the Hood had broken her back and sunk.
Since the time of its establishment the Rastafarian religion has grown to become more than a movement of major cultural and political force in Jamaica. But rather it has taken the path of being the form of resistance that has challenged Jamaica’s “neo-colonist society’s attempt to keep whites at the top and blacks at the bottom of the socio-economic structure” (King-Jensen 17). The Rastafarian movement adapted some elements of the Nazarite vow as part of the religion. The vow entails that individuals should abstain from wine, vinegars, grapes, and intoxicating liquors. They should stop cutting their hair to allow for the locks to grow in their hair. The practices Rasta’s abide by are significant to their resistance against the norms of society.
In the 1920’s and 30’s the Rastafari religion formed in the slums of Kingston, Jamaica. At the time, this area had an environment of great poverty, class discrimination, depression, and racism. The message they wanted to get across was freedom from oppression and it was influenced by African religious traditions. The Bible and the biblical themes have also helped shape the Rastafarian belief system.
  Murrell, Nathaniel Samuel, William David Spencer, and Adrian Anthony McFarlane. Chanting down Babylon: the Rastafari reader. Philadelphia: Temple University Press, 1998. Print.
Karenga, Malauna. Introduction to Black Studies. Los Angeles: University of Sankore Press Third Edition, 2002.
Rastafari is, before it is anything else, a way of life. It offers approaches and answers to real problems black people face in daily living; it promotes spiritual resilience in the face of oppressive poverty and underdevelopment. It produces art, music and cultural forms, which can be universally recognized and appreciated. More important, Rastafari provides a positive self-image, an alternative to people who need and cannot find or accept one elsewhere. Even with its black foundation and orientation, Rastafarianism is open to anyone, of any race, who chooses to discover and is able to accept it.
The communication process is not something that begins when a crisis rears its ugly head rather it is a process that takes place in preparing for a crisis before it happens. While the term crisis represents a blanket term used to describe many situations, each situation is unique, thus presenting different obstacles to overcome. However, with a well-established advanced plan in place an organization places itself in a position to overcome and work around obstacles. The development of a comprehensive crisis management plan is one achieved through effective communication where each member of the crisis management team has an advanced shared understanding of his or her role and responsibility during a time of crisis (du Pr'e, 2005).