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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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.
10. Yawney, Carole D. Moving with the dawtas of Rastafari: from myth to reality. pgs. 15--23; 33--55; and 65--73. (excerpts from Teresa Turner's New Society.)
Those who are uneducated in what exactly the Rastafarian lifestyle contains may think that Rastafarians are people who have dreads, people who only wear pan-Africanism colors, and people who inhale narcotics while listening to reggae music. True Rastafarians are those who follow the doctrine of Haile Selassie I, even though Haile Selassie I never regarded himself as a god, nor did he adhere to the Rastafari lifestyle. Marcus Garvey is the one people are holding responsible with the adaption of Rastas regarding Selassie as a god. I was also surprise that Skopal only mentioned Ethiopia but once or twice when, Ethiopia is the foundation of the Rastafari ideology. Rastafari’s believe that Hallie Selassie I was the second coming of my Christian savior
There are also words taken from Spanish, Arawak, French, Chinese, Portuguese, and East Indian languages. Although pronounced similarly in Standard English, the patois preserves many 17th- and 18th-century expressions in common use during the early British colonial settlement of Jamaica.”
“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.”
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Haiti means “mountains country” Haitian culture represents a specific mix of physical characters especially skin color, hair texture. hair color and facial features the African culture is an ethics mix of African and European elements due to the French, African and indigenous dialects. Major customs of Haitian culture are Catholicism and voodoo a mixture of African animism which means belief in spirits and nature, some Haitians even practice both at one time. There are significant holidays in the Haitian culture as well voodoo is considered a holiday(is a belief system based on practices and traditions that originates from west African traditional regions)
Despite the often negative image projected in the press and other writings, the Rastafarian movement has grown at a rapid rate. In 1977, an estimated 75,000 native Jamaicans were followers of Rastafari (Davis and Simon, Reggae Bloodlines, 63). By 1988, Barrett conservatively calculated the membership of the worldwide movement to be 300,000 (2). Forsythe observed that Rastafarianism "represents a growing force wherever sizable West Indian communities are found--in Britain, Canada, the USA and in the Caribbean" (63).
The Germans did great damage, and they sunk many of the British merchant ships, (see appendix 1) and if this battle had not been declared, Britain would have been in a very bad situation. Britain was once the world’s largest ship-building nations, and they could easily replace the ships that were sunk but, soon they were not able to keep up with the damage that the German...
A lot of people’s understanding of Rasta’s only goes as far as to think that Rasta’s are people that live in Jamaica, smoke weed, and have Dreadlocks. These people do not begin to think what is behind the movement. The idea that Rastafari is strictly Jamaican is also very wrong. Since the origination of Rastafari, the Rasta movement has expanded far beyond the island of Jamaica. Rasta’s now live all over the world. There are Rasta cultures in all parts of Europe, Asia, New Zealand, United States, and especially Africa. This paper seeks to explain Rastafari and to show it’s expansion by exposing Rasta’s culture from it’s most holy form in Ethiopia to one of it’s least holy in Dallas Texas.
The Caribbean is comprised of a group of island. Jamaica is one of the greatest Antilles. It has a tropical climate. Each country has its own culture, Jamaicans is not an exemption, and they have an assorted and distinctive one. “Their culture is a complex mixture of African, Arabic, European, East Indian, and Chinese roots combining together to create a rich, dynamic heritage” (Gall, 2009).
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Rastafari is a theology based upon the writings of Marcus Garvey a Jamaican social activist. The movement’s global spread from Jamaica across the world has been strongly influenced by Bob Marley and closely associated with reggae. Many of Marley’s songs captured the essence of Rastafari religion and its social and political beliefs. (bbc.co.uk, 2014)