Wednesday 4 March 2015

Marijuana makes for interesting news


Marijuana makes for interesting news, no doubt, and some of the stories we read in 2014 stretched the boundaries of belief.


This was a year of new ideas and changing ideologies. A wave of surprising pot products hit the market as entrepreneurs looked at every angle for cashing in. Outside of the U.S. pot shops, there were many intriguing global developments, from Jamaica loosening its marijuana laws to Uruguay progressing on its groundbreaking national marijuana program.

There were plenty of bizarre moments too: the week-long raid on a tiny Albanian village where 25 tons of marijuana were seized, daring smuggler escapes, a food truck selling marijuana-infused eats, okra plants mistaken for weed, the creation of a cannabis comic-book convention and a real police report where 1 gram of marijuana was reported stolen.

Ganja in Jamaica

A Rastafarian named Bongho Jatusy smokes a pipe of marijuana outside a museum dedicated to the memory of late reggae icon Bob Marley in Kingston, Jamaica. 

Ganja in Jamaica: After 100 years of prohibition, new law to decriminalize


KINGSTON, Jamaica — Jamaica’s justice minister said Tuesday that legislation has been drafted todecriminalize marijuana on the Caribbean island where the drug has been pervasive but prohibited for a century.

Mark Golding told reporters that lawmakers should make possession of 2 ounces or less a petty offense before the end of 2014. He also expects decriminalization for religious purposes to be authorized by then, allowing adherents of the homegrown Rastafarian spiritual movement to ritually smoke marijuana, which they consider a “holy herb,” without fear of arrest.

Golding said it will take longer to agree on more complex changes to Jamaica’s Dangerous Drugs Act needed to spur a medical marijuana and cannabis research sector. He said Jamaica, where scientists developed a cannabis-derived medication to treat glaucoma decades ago, is “well-positioned to be a forerunner” in efforts to research therapeutic uses of the plant.

“The world is

As Jamaica advances marijuana decriminalization, the government is committed to battling drug traffickers, Golding stressed. He said keeping marijuana away from children, the international black market and organized crime will be a top priority.

Previous efforts to decriminalize marijuana, or “ganja” as it is largely known in Jamaica, failed to advance because Jamaican officials feared they would violate international treaties and bring sanctions from Washington. But those concerns have eased now that a number of nations and some U.S. states have relaxed marijuana laws.

Golding said the regulatory framework needed for a medical marijuana and research industry in Jamaica is still being hashed over. Setting maximum limits on pot cultivation is not anticipated, he said, but the government wants to ensure that small farmers “are not excluded and it does not just become something exclusively for major capital-intensive investors.”

That’s a lot

Ethan Nadelmann, head of the nonprofit Drug Policy Alliance, a pro-legalization group based in New York, called Golding’s announcement a “significant step forward.”

It’s “both noteworthy in that Jamaica is reforming policies on possession, religious use and medical use at more or less the same time, and politically important in providing leadership in the Caribbean,” he said.

A recent preliminary report by the Caribbean Community of 15 nations and territories said medical marijuana could help boost the region’s economy.

The Lemonade Stand

Budshot: Larry Romulan Kush

CANNABIS CULTURE - Larry Romulan Kush bud by 420WeedMaster John Berfelo.

The History of Cannabis in Canada – Part 6: 1960s, Psychedelics, Hippies and The Summer of Love

CANNABIS CULTURE - Despite draconian laws, cannabis use dramatically increased in Canada during the 1960s.

Read the rest of the articles in the The History of Cannabis in Canada series.

Psychedelic Culture Blossoms


Despite draconian laws, cannabis use dramatically increased in Canada during the 1960s. The popularity of beatnik literature and folk music on college campuses helped "beat" culture to flourish, evolving into a larger movement the media first called "fringies" and then "hippies."

The sudden popularity of a new substance called LSD altered the consciousness of a wider counter culture, urged by psychedelic advocate Timothy Leary to "tune in, turn on and drop out" of conventional society.

The first generation to grow up in fear of the nuclear bomb also became a generation which questioned the establishment. Marijuana was widely used by the hippies, who helped to inspire new social movements such as anti-war demonstrations, political activism, feminism and environmentalism.

Folk-rock singer Bob Dylan introduced the Beatles to pot in 1964, and their extremely popular record Sergeant Pepper's Lonely Hearts Club Band (1967) and subsequent Magical Mystery Tour did much to popularize drug experimentation. Many of the legendary rock bands of the late '60s were inspired by grass and psychedelics, including Canadian artists like Robbie Robertson, the Guess Who and Steppenwolf, and US bands like The Grateful Dead, Jefferson Airplane and The Doors.

This was a period of dramatic expansion for cannabis culture. The number of Canadian pot smokers doubled between the years 1960 and 1965, then doubled twice more between 1966 and 1970. In 1966, one post secondary student in 25 was a marijuana smoker and that total leaped to almost one in three by 1970.

The Summer of Love


1967 was the "Summer of Love" when thousands of hippies and young runaways descended into the Haight-Ashbury district of San Francisco. The new psychedelic rock music called "the San Francisco Sound" spread the message to "feed your head."

The "heads" gathered together, first at "love-ins" held in city parks, then at large rock festivals held at remote rural locations where thousands of people could listen to the new acid rock bands and smoke pot openly without the presence of police.

All across North America, a new feature was being added to apartments and college dormatories: the "head room."

With day-glo psychedelic posters, lava-lamps and covered windows, the head room was a sanctuary were marijuana users could shut themselves away from police and be with others of their own kind.



Songs with lyrics about marijuana played constantly on popular music stations. Some references were explicit, while others were hidden between the lines to bypass censors.

In an era when poets strove for metaphors to avoid persecution, "Flower Power" became a way of saying the unsayable about marijuana: its spirit was an essential driving force behind the cultural revolution.

Draft Dodgers and Communes


From 1965 to 1973, the United States entered full-scale into the hideous Vietnam War. Peace-loving Americans flowed northward, fleeing conscription. Canada became saturated with American poets, peace activists and pot growers.

These illegal refugees were unable to hold legal employment, and so many turned to growing cannabis. Many settled in British Columbia, bringing with them innovative indoor growing techniques. While beat poets puffed pot in crowded Toronto nightclubs, back-to-the-land hippies lay naked on the sand and huffed herb in places like Vancouver's nudist Wreck Beach.

Communes were most prolific on the West Coast, but the most famous of all was Southern Ontario's Church of the Universe, founded in 1969. Church members professed marijuana to be the sacred Tree of Life.

Did George Washington Use Medical Marijuana?

Before “Choom Gang” Obama or “I didn’t inhale” Clinton, the first president likely smoked pot.

Presidential aspirants smoking pot, states growing hemp for industrial use—2015 sounds a lot like 1776.

In fact, America’s first president may have been one of the nation’s original users of medicinal marijuana.

George Washington’s rotting teeth and the dentures that replaced them—made of hippopotamus ivory, gold springs, and brass screws—caused enormous pain, which some believe he alleviated with weed as evidenced from a passage from one of the president’s letters:

“Began to separate the male from female plants rather too late...Pulling up the (male) hemp. Was too late for the blossom hemp by three weeks or a month.”

The implication is that the Father of the Nation was going for female plants with higher THC content.

Rasta Language


Rastas developed the King’s Iyaric, a language with nuanced differences from British English, which is regarded as ‘Babylon’ culture. Rastas speak a patois, an African rhythm incorporating English language, and is difficult for the white ear to readily distinguish.

"I" 

replaces me, you, mine, ours, and us. Rastas affirm “I and I”, leaving no separation in the identity of things. “Me” is felt to turn the person into an object, whereas “I” is about the individual. “I” also shows a personal relationship to God.

“I and I” 

is, according to Rastafarian scholar E. E. Cashmore, “an expression to totalize the concept of oneness, the oneness of two persons. So God is within all of us and we’re one people, in fact.” The term is often used in place of ‘you and I’ or ‘we’ among Rastafarians, implying that both persons are united under the love of Jah.
Livity is a life that is natural and earth loving.

Babylon

 is the corrupt world of materialism, white man’s rule, the system.

Zion

 is the perfect world of balance, individual rights and dignity.

Irie

 means positive emotions and peaceful vibrations. Irator replaces “creator”. Idren or Bredren and Sistren refer to the oneness of Rastafarians and are used to describe one’s peers (male “bredren”, female “sistren”).

The dreadlocks

 Rastas wear are related to the fear of the Lord, as well as the fear locksmen inspired in the early stages of the movement.

Polytricks

 is a Rasta term replacing English “politics”, because so many politicians, etc. turn out, they say, to be more like tricksters.

Red

 literally means stoned, or under the influence of cannabis due to reddening of the eyes being a side effect of being under the influence.

Downpression 

replaces “oppression”, because oppression holds man down instead of keeping him up (pronounced “op” in Jamaican patois.) Similarly “downgression” equals “violence” (from aggression).

Overstanding

(also “innerstanding”) replaces “understanding”, referring to enlightenment that raises one’s consciousness

Dietary Requirements


The most observant Rastas follow a dietary law called Ital (from the word ‘vital’). Ital food is completely natural, not canned, free of chemicals and preservatives and eaten as raw as possible. Old Testament prohibitions against pork and shellfish are part of Ital; most Rastafarians are vegetarians or vegans. Coffee and milk are also rejected as unnatural, and Rastafarians condemn the use of alcohol, since it is a fermented chemical that does not belong in the temple of the body, and it makes a person stupid, thereby playing into the hands of white leaders. This is contrasted with the holy herb of marijuana, which is natural and believed by Rastas to open their mind and assist in reasoning.

On Acceptance of White People as Rastas



The exclusionary nature of Rastafari is understandable. In its origins, it was a black liberation and empowerment movement to throw off white colonial dominance, and a rejection of the white European-based world order. It was not however, a rejection of the white man’s interpretation of the Bible, as Rastafari adopts virtually all the white Orthodox Church’s Biblical canon. The Holy Piby, known as the Black Man’s Bible, is principally about the destruction of white “Babylonia” and the return of the black Israelites to Africa.

In all the Rastafarian culture before Bob Marley in the 1970s, there were no white Rastas, nor were Rastas allowed to have sex with or marry whites. Today this taboo has fallen with many Rasta men marrying white visitors to Jamaica, although one might cynically attribute this to opportunism (i.e. a visa out of Jamaica). Until Bob Marley’s music spread around the world, a white Rasta would be inconceivable, but Marley’s dominant international message was one of black justice, black direction, peace for all peoples, and love – love of self, love of the world, love for God. There is little rancor to the white race in Bob Marley’s powerful and enduring musical messages. Marley made Rasta fashionable and comprehensible to hundreds of millions of people worldwide, including a post-colonial, post civil-rights generation of young white people.

Homosexuality and Women


Rastafari are very conservative in their view of homosexuality, it is condemned largely based on Old Testament edicts. In the summer of 2007, in the Toronto, Ontario area, five Jamaican dancehall musicians, including Buju Banton, had their shows cancelled for virulently anti-homosexual lyrics that called for the murder or eradication of “queers”. Bob Marley was far more benevolent towards homosexuality; he had no cause to disdain them, but they could not be Rastafari.

But in 2006, “Jamaica is the worst any of us has ever seen,” says Rebecca Schleifer of US-based Human Rights Watch, and author of a scathing report on the island’s anti-gay hostility. Buju Banton, who is one of the nation’s most popular dance-hall singers, grew up the youngest of 15 children in Kingston’s Salt Lane, a slum dominated by ultraconservative Christian churches and intensely anti-gay Rastafarians. Banton’s his first hit, 1992’s “Boom Bye-Bye”, boasts of shooting gays with Uzis and burning their skin with acid “like an old tire wheel.” The singer Elephant Man declares in one song, “When you hear a lesbian getting raped, it’s not our fault... Two women in bed, that’s two Sodomites who should be dead.” Another, Bounty Killer, urges listeners to burn “Mister Faggoty” and make him “wince in agony.”

Reggae’s anti-gay rhetoric has seeped into the country’s politics. Jamaica’s major political parties have passed some of the world’s most punitive anti-sodomy laws and regularly incorporate homophobic music in their election campaigns. Biblical proclamations on homosexuality, such as Leviticus 18:22 “Thou shalt not lie with mankind, as with womankind: it is abomination” are commands to the Rasta. Rastafari believe that homosexuality is a product of Babylon (the corrupt modern world) and will not be found in Zion, the Promised Land of black justice. Jamaica has more churches per capita than anywhere else on earth, most of them preaching a fundamentalist Christianity. Jamaican Rastafari believe in racial segregation and an ultra-orthodox fire-and-brimstone reading of the Old Testament. The hard-line Bobo Shanti have an even stricter interpretation of the Old Testament. Not all Rastafari are homophobic, but TIME Magazine referred to Jamaica as “the most homophobic place on Earth” because of the dozens of murders and hundreds of attacks on gays on the island each year.

The Rasta view of a woman’s place in the world is also extremely conservative. The women in Rastafari are normally referred to as Queens. Many Rastafarian marriages are informal (common law) and this explains the rather loose paternity obligations of some Rasta men. A woman’s role is housekeeping, childrearing and pleasing her King. A Rastafarian Queen must reject “Babylonial” society, or Western culture. Rastafari women cannot use make up, they cannot dress in short skirts and they cannot use chemicals in their hair. Many Rastafarian women cannot use any form of birth control, as it is not natural and also seen as a Euro-centric way to control the African population, and abortion is also not an option, as it is seen as murder. Rastafarian women are expected to know their place and nurture the community.

Biblical Prophecy of the Arrival of Haile Selassie I as Living God



Essential to Rastafari is that Ras (meaning head, Duke, Chief) Tafari Makonnen, who was crowned Haile Selassie I, Emperor of Ethiopia, on November 2, 1930, is the living God incarnate. Called Jah, he is the black Messiah who will lead all those of righteous livity (wholesome natural lifestyle) into a promised land of full emancipation and divine justice called Zion (a new Earth, Isaiah 65:17). Selassie I also had the titles King of Kings, Elect of God and Conquering Lion of the Tribe of Judah. These titles are a close match for those of the Messiah mentioned in Revelation 5:5 (which verse reads “Lord of Lords” rather than “Elect of God”.) Psalm 87:4-6 is also interpreted as predicting the coronation of Haile Selassie I. King David, ruler of Israel (1004-965 BC), and his son Solomon the Wise (965-930 BC) are said to be direct descendents of Haile Selassie. The Kingdom of Judea (Israel) was crushed by the Assyrians in 722 BC and its people carried off into exile and death. Over a hundred years later, Babylonia conquered the Kingdom of Judea, exiling its inhabitants and destroying Jerusalem.

The Solomonic Dynasty of Ethiopia was founded by Menelik I, the son of Solomon and the Queen of Sheba, who had visited Solomon in Israel. 1 Kings 10:13 claims “And King Solomon gave unto the Queen of Sheba all her desire, whatsoever she asked, beside that which Solomon gave her of his royal bounty. So she turned and went to her own country, she and her servants.” On the basis of the Ethiopian national epic, the Kebra Nagast, Rastas interpret this verse as meaning she conceived his child, and from this, conclude that African people are among the true children of Israel, or Jews. Black Jews have lived in Ethiopia for centuries, disconnected from the rest of Judaism; their existence gave some credence and impetus to early Rastafari, validating their belief that Ethiopia was Zion. Rastas believe that they, and the rest of the black race, are descendants of the ancient twelve tribes of Israel, cast into captivity outside Africa as a result of the slave trade. Bob Marley included Haile Selassie in many songs, including “War” from Rastaman Vibration, which paraphrases Selassie’s speech to the United Nations in 1963: “Until the philosophy that holds one man superior and another inferior is finally and permanently discredited and abandoned, everywhere is war.”

Most Rastafari believe that Selassie is in some way a reincarnation of Jesus and that the Rastafari are the true Israelites. At the heart of Rastafari is the belief in being one’s own “kingman” or “chief”, saying they have been conditioned into slavery, but convert this into a belief in their own divine potential, believing that as Selassie I dwells within them, they also are worthy kings and princes. Many Rastas study the book Kebra Nagast, a sacred text over 1,000 years old, which mixes Jesus Christ with the Old Testament. Based on the prophecies in this book, Rastas determine that Selassie is the 225th regal descendent of Sheba and Solomon, thus a direct relative of Jesus of Nazareth. Rastas are satisfied that Selassie’s bloodline was entirely African and many Biblical persons would have been black, giving the Bible more power to these oppressed African descendents. In this realization, the Bible is much less Eurocentric. Ethiopian culture was perhaps the only African place not influenced by Europeans. Only after Selassie’s death in 1975, did Ethiopia adopt the western Gregorian calendar.

Rastas call Selassie “Jah”, or “Jah Rastafari”, and believe there is great power in these names; he is also referred to as H.I.M. (pronounced “him”), for His Imperial Majesty. They call themselves Rastafari to express the personal relationship each Rasta has with Selassie I. Rastas like to use the ordinal with the name Haile Selassie I, deliberately pronouncing the Roman numeral for “one” – signifying “the First” – like the letter I (“eye”) as a means of expressing a personal relationship with God. Haile Selassie I reigned Ethiopia from 1930 to 1974. In 1936, TIME Magazine named him “Man of the Year” for his brave defense of Ethiopia against the 1935 Mussolini-led Italian fascist invasion.

Roots reggae





Peter Tosh performing with his band in 1978.




Roots reggae usually refers to the most recognizable kind of reggae, popularized internationally by artists like Bob Marley and Peter Tosh, which dominated Jamaican recordings from around 1972 into the early 1980s. While there are distinct musical characteristics to this era of reggae music, the term "roots" often implies more the message of the music than specifically its musical style and is still often used today to refer either to a musical style/subgenre or to give context to an artists music that may, in fact, cover several subgenres of reggae. Roots reggae, in this descriptive sense, can be typified by lyrics grounded in the Rastafarian movement's "Back to Africa" message, equation of colonialism and slavery with the Biblical captivity in Babylon, and, of course, the belief in one living God, Jah, manifested as Ethiopia's Emperor Haile Selassie. Recurrent lyrical themes include poverty and resistance to economic and racial oppression as well as more poetic meditations on spiritual or topical themes.




Musically, the "roots" sound and era have a number of distinct features. Drummers developed more complex kick drum patterns based around the "one drop" of rocksteady and incorporated influences from funk and R&B. The guitar, piano and keyboard patterns in the music were refined from the creative explorations of the early reggae era into the patterns most recognizable as reggae throughout the world. Simple chord progressions were often used to create a meditative feeling to compliment the lyrical content of the songs. This refining of rhythmic patterns and simplification of chord progressions brought the bass guitar entirely to the forefront, helping to make bass one of the most definitive features of reggae as a genre. Producer/engineers like King Tubby, Lee "Scratch" Perry and Prince Jammy (before he became a king) also played a large role in the development of the roots sound, with their heavy use of tape delay and reverb effects becoming one of the most recognizable features of the music. The roots sound can be best identified in the Jamaican recordings of the late 1970s by artists such as Burning Spear, Max Romeo, The Abyssinians, Culture and Israel Vibration.

Reggae outside of Jamaica

Americas

Reggae has spread to many countries across the world, often incorporating local instruments and fusing with other genres.

Reggae en EspaƱol spread from mainland South American Caribbean from Venezuela and Guyana to the rest of South America. It does not have any specific characteristics other than being sung in Spanish, usually by artists of Latin American origin. Samba reggae originated in Brazil as a blend of samba with Jamaican reggae.

In the United States, bands like Rebelution, Slightly Stoopid, and SOJA are considered progressive reggae bands. The American reggae scene is heavily centred around Miami, with large scenes also in New York City, Washington, D.C., Los Angeles, and Honolulu. For decades, Hawaiian reggae has had a big following on the Hawaiian islands and the West coast of the US. In recent years, Matisyahu gained prominence by blending traditional Jewish themes with reggae. Compounding his use of the hazzan style, Matisyahu's lyrics are mostly English with more than occasional use of Hebrew and Yiddish. There is a large Caribbean presence in Toronto and Montreal, Canada, with English and French influences on the reggae genre.

Europe


The UK was a primary destination for Caribbean people looking to emigrate as early as the 1950s. Because of this, Caribbean music in the United Kingdom, including reggae, has been popular since the late 1960s, and has evolved into several sub-genres and fusions. Most notable of these islovers rock, but this fusion of Caribbean music into English culture was seminal in the formation of other musical forms like drum and bass anddubstep. The UK became the base from which many Jamaican artists toured Europe and due to the large number of Jamaican musicians emigrating there, the UK is the root of the larger European scene that exists today. Many of the world's most famous reggae artists began their careers in UK Singer and Grammy Award winning reggae artist Maxi Priest began his career with seminal British sound system Saxon Studio International.

UB40 perform in Birmingham, 2010

Birmingham based reggae/pop music band UB40 were main contributors to the British reggae scene throughout the 1980s and 1990s. The achieved international success with hits such as "Red Red Wine," "Kingston Town" and "(I can't Help) Falling in Love with You."

Other UK based artists that had international impact include Aswad, Misty In Roots, Steel Pulse, Janet Kay, Tippa Irie, Smiley Culture and more recently Bitty McLean. There have been a number of European artists and bands drawing their inspiration directly from Jamaica and the Caribbean community in Europe, whose music and vocal styles are almost identical to contemporary Jamaican music. The best examples might be Alborosie (Italy) and Gentleman (Germany). Both Gentleman and Alborosie have had a significant chart impact in Jamaica, unlike many European artists. They have both recorded and released music in Jamaica for Jamaican labels and producers and are popular artists, likely to appear on many riddims. Alborosie has lived in Jamaica since the late 1990s and has recorded at Bob Marley's famous Tuff Gong Studios. Since the early 1990s, several Italian reggae bands have emerged, including Sud Sound System, Pitura Freska and B.R. Stylers. Another Italian famous reggae singer was Rino Gaetano.

In Iceland reggae band HjĆ”lmar is well established having released six CDs in Iceland. They were the first reggae band in Iceland, but few Icelandic artists had written songs in the reggae style before their showing up at the Icelandic music scene. The Icelandic reggae scene is expanding and growing at a fast rate. RVK Soundsystem is the first Icelandic sound system, counting 5 DJ's. They hold reggae nights in ReykjavĆ­k every month at clubs Hemmi og Valdi and more recently in FaktorĆ½ as the crowd has grown so much.

The first homegrown Polish reggae bands started in the 1980s with groups like Izrael. Singer and songwriter Alexander Barykin was considered as the father of Russian reggae. In Sweden, Uppsala Reggae Festival attracts attendees from across Northern Europe, and features Swedish reggae bands such as RootvƤlta and Svenska Akademien as well as many popular Jamaican artists. Summerjam, Europe's biggest reggae festival, takes place in Cologne, Germany and sees crowds of 25,000 or more. Rototom Sunsplash, a week-long festival which used to take place in Osoppo, Italy, until 2009, is now held in Benicassim, Spain and gathers up to 150,000 visitors every year.

Africa


Reggae in Africa was much boosted by the visit of Bob Marley to Zimbabwe on Independence Day 18 April 1980. Nigerian reggae had developed in the 1970s with artists such as Majek Fashek proving popular. In South Africa, reggae music has played a unifying role amongst cultural groups in Cape Town. During the years of Apartheid, the music bonded people from all demographic groups. Lucky Dube recorded 25 albums, fusing reggae with Mbaqanga. The Marcus Garvey Rasta camp in Phillipi is regarded by many to be the reggae and Rastafari center of Cape Town. Reggae bands play regularly at community centres such as the Zolani center in Nyanga.

In Uganda musician Papa Cidy is very popular. In Ethiopia, Dub Colossus and Invisible System emerged in 2008 sharing core members, and have received wide acclaim. In Mali, Askia Modibo fuses reggae with Malian music. In Malawi, Black Missionaries produced nine albums. In Ivory Coast a country where reggae music is extremely popular,Tiken Jah Fakoly fuses reggae with traditional music. Alpha Blondy from Ivory Coast sings reggae with religious lyrics. In Sudan, beats, drums and bass guitar from reggae music has been adopted into their music as reggae is a very popular among the generations from young to old, some spiritual (religious) groups grow their dreadlocks and have some reggae beats in their chants.

Asia and the Pacific


In the Philippines, several bands and sound systems play reggae and dancehall music. Their music is called Pinoy reggae. Japanese reggae emerged in the early 1980s. Reggae is becoming more prevalent in Thailand as well. Reggae music is quite popular in Sri Lanka. Aside from the reggae music and Rastafari influences seen ever more on Thailand's islands and beaches, a true reggae sub-culture is taking root in Thailand's cities and towns. Many Thai artists, such as Job 2 Do, keep the tradition of reggae music and ideals alive in Thailand. By the end of the 1980s, the local music scene in Hawaii was dominated by Jawaiian music, a local form of reggae. Indonesia also has a thriving reggae scene, with the music brought by tourists to Bali,Indonesia. Tony Q Rastafara,Steven and CoconutTreez,Gangstarasta are leading the charge for Indonesian reggae.

Famous Indian singer Kailash Kher and music producer Clinton Cerejo created Kalapi, a rare fusion piece of Reggae and Indian music for Coke Studio India. Other than this high profile piece, Reggae is confined to a small, emerging scene in India.

Australia and New Zealand


Reggae in Australia originated in the 1980s. Desert Reggae is a developing contemporary style possibly originating in Central Australia. Lyrics are often sung in Australian Aboriginal languages. However, possibly the best known Australian reggae groups are Blue King Brown and Astronomy Class, who both use English language lyrics.

New Zealand reggae was heavily inspired by Bob Marley's 1979 tour of the country, and early reggae groups such as Herbs. The genre has seen many bands like Fat Freddy's Drop, Salmonella Dub, The Black Seeds and Katchafire emerging in more recent times, often involving fusion with electronica.

Reagger Drums and other percussion

A standard drum kit is generally used in reggae, but the snare drum is often tuned very high to give it a timbales-type sound. Some reggae drummers use an additional timbale or high-tuned snare to get this sound. Cross-stick technique on the snare drum is commonly used, and tom-tom drums are often incorporated into the drumbeat itself.

Robbie Shakespeare

Reggae drumbeats fall into three main categories: One drop, Rockers, and Steppers. With the One drop, the emphasis is entirely on the backbeat (usually on the snare, or as a rim shot combined with bass drum). Beat one is empty except for a closed high hat commonly used, which is unusual in popular music. There is some controversy about whether reggae should be counted so that this beat falls on two and four, or whether it should be counted twice as fast, so it falls on three. An example played by Barrett can be heard in the Bob Marley and the Wailers song "One Drop". Barrett often used an unusual triplet cross-rhythm on the hi-hat, which can be heard on many recordings by Bob Marley and the Wailers, such as "Running Away" on the Kaya album.

Sly Dunbar

An emphasis on the backbeat is found in all reggae drumbeats, but with the Rockers beat, the emphasis is on all four beats of the bar (usually on bass drum). This beat was pioneered by Sly and Robbie, who later helped create the "Rub-a-Dub" sound that greatly influenced dancehall. Sly has stated he was influenced to create this style by listening to American drummer Earl Young as well as other disco and R&B drummers in the early to mid-1970s, as stated in the book "Wailing Blues". The prototypical example of the style is found in Sly Dunbar's drumming on "Right Time" by the Mighty Diamonds. The Rockers beat is not always straightforward, and various syncopations are often included. An example of this is the Black Uhurusong "Sponji Reggae".

In Steppers, the bass drum plays every quarter beat of the bar, giving the beat an insistent drive. An example is "Exodus" by Bob Marley and the Wailers. Another common name for the Steppers beat is the "four on the floor". Burning Spear's 1975 song "Red, Gold, and Green" (with Leroy Wallace on drums) is one of the earliest examples. The Steppers beat was adopted (at a much higher tempo) by some 2 Tone ska revival bands of the late 1970s and early 1980s.

An unusual characteristic of reggae drumming is that the drum fills often do not end with a climactic cymbal. A wide range of other percussion instrumentation are used in reggae.Bongos are often used to play free, improvised patterns, with heavy use of African-style cross-rhythms. Cowbells, claves and shakers tend to have more defined roles and a set pattern.

Bass


Aston Barret

The bass guitar often plays the dominant role in reggae, and the drum and bass is often the most important part of what is called, in Jamaican music, a riddim (rhythm), a (usually simple) piece of music that's used repeatedly by different artists to write and record songs with. Literally hundreds of reggae singers have released different songs recorded over the same rhythm. The central role of the bass can be particularly heard in dub music — which gives an even bigger role to the drum and bass line, reducing the vocals and other instruments to peripheral roles.

The bass sound in reggae is thick and heavy, and equalized so the upper frequencies are removed and the lower frequencies emphasized. The bass line is often a repeated two or four bar riff when simple chord progressions are used. The simplest example of this might be Robbie Shakespeare's bass line for the Black Uhuru hit "Shine Eye Gal". In the case of more complex harmonic structures, such as John Holt's version of "Stranger In Love", these simpler patterns are altered to follow the chord progression either by directly moving the pattern around or by changing some of the interior notes in the phrase to better support the chords.

Guitars


Al Anderson

The guitar in reggae usually plays on the off beat of the rhythm. So if one is counting in 4/4 time and counting 1 + 2 + 3 + 4 +, one would play a downstroke on the "and" part of the beat. A musical figure known as skank or the 'bang" has a very dampened, short and scratchy chop sound, almost like a percussion instrument. Sometimes a double chop is used when the guitar still plays the off beats, but also plays the following 8th beats on the up-stroke. An example is the intro to "Stir It Up" by The Wailers. Artist and producer Derrick Harriott says, “What happened was the musical thing was real widespread, but only among a certain sort of people. It was always a down-town thing, but more than just hearing the music. The equipment was so powerful and the vibe so strong that we feel it.”

Keyboards


From the late 1960s through to the early 1980s, a piano was often used in reggae to double the rhythm guitar's skank, playing the chords in astaccato style to add body, and playing occasional extra beats, runs and riffs. The piano part was widely taken over by synthesizers during the 1980s, although synthesizers have been used in a peripheral role since the 1970s to play incidental melodies and countermelodies. Larger bands may include either an additional keyboardist, to cover or replace horn and melody lines, or the main keyboardist filling these roles on two or more keyboards.

The reggae organ-shuffle is unique to reggae. Typically, a Hammond organ-style sound is used to play chords with a choppy feel. This is known as the bubble. This may be the most difficult reggae keyboard rhythm. The organ bubble can be broken down into 2 basic patterns. In the first, the 8th beats are played with a space-left-right-left-space-left-right-left pattern, where the spaces represent downbeats not played—that and the left-right-left falls on the ee-and-a, or and-2-and if counted at double time. In the second basic pattern, the left hand plays a double chop as described in the guitar section while the right hand plays longer notes on beat 2 (or beat 3 if counted at double time) or a syncopated pattern between the double chops. Both these patterns can be expanded on and improvised embellishments are sometimes used.

Horns


Horn sections are frequently used in reggae, often playing introductions and counter-melodies. Instruments included in a typical reggae horn section include saxophone, trumpet or trombone. In more recent times, real horns are sometimes replaced in reggae by synthesizers or recorded samples. The horn section is often arranged around the first horn, playing a simple melody or counter melody. The first horn is usually accompanied by the second horn playing the same melodic phrase in unison, one octave higher. The third horn usually plays the melody an octave and a fifth higher than the first horn. The horns are generally played fairly softly, usually resulting in a soothing sound. However, sometimes punchier, louder phrases are played for a more up-tempo and aggressive sound.

Vocals


UB40's former frontman Ali Campbell performing in 2009.

The vocals in reggae are less of a defining characteristic of the genre than the instrumentation and rhythm, as almost any song can be performed in a reggae style. However, it is very common for reggae to be sung in Jamaican Patois, Jamaican English, and Iyaric dialects. Vocal harmony parts are often used, either throughout the melody (as with vocal groups such as the Mighty Diamonds), or as a counterpoint to the main vocal line (as with the backing vocalists, the I-Threes). More complex vocal arrangements can be found in the works of groups like The Abyssinians andBritish reggae band Steel Pulse.

An unusual aspect of reggae singing is that many singers use tremolo (volume oscillation) rather than vibrato (pitch oscillation). Notable exponents of this technique include Horace Andy and vocal group Israel Vibration. The toasting vocal style is unique to reggae, originating whenDJs improvised spoken introductions to songs (or "toasts") to the point where it became a distinct rhythmic vocal style, and is generally considered to be a precursor to rap. It differs from rap mainly in that it is generally melodic, while rap is generally more a spoken form without melodic content.

Lyrical themes


Reggae is noted for its tradition of social criticism in its lyrics, although many reggae songs discuss lighter, more personal subjects, such as love and socializing. Many early reggae bands covered Motown or Atlantic soul and funk songs. Some reggae lyrics attempt to raise the political consciousness of the audience, such as by criticizing materialism, or by informing the listener about controversial subjects such as Apartheid. Many reggae songs promote the use of cannabis (also known as herb, ganja, or sinsemilla), considered a sacrament in the Rastafari movement. There are many artists who utilize religious themes in their music — whether it be discussing a specific religious topic, or simply giving praise to God (Jah). Other common socio-political topics in reggae songs include black nationalism, anti-racism, anti-colonialism, anti-capitalism and criticism of political systems and "Babylon". .

Criticism of dancehall and ragga lyrics


Some dancehall and ragga artists have been criticised for homophobia, including threats of violence. Buju Banton's song "Boom Bye-Bye" states that gays "haffi dead". Other notable dancehall artists who have been accused of homophobia include Elephant Man, Bounty Killer and Beenie Man. The controversy surrounding anti-gay lyrics has led to the cancellation of UK tours by Beenie Man and Sizzla. Toronto, Canada has also seen the cancellation of concerts due to artists such as Elephant Man and Sizzla refusing to conform to similar censorship pressures.

After lobbying from the Stop Murder Music coalition, the dancehall music industry agreed in 2005 to stop releasing songs that promote hatred and violence against gay people. In June 2007, Beenie Man, Sizzla and Capleton signed up to the Reggae Compassionate Act, in a deal brokered with top dancehall promoters and Stop Murder Music activists. They renounced homophobia and agreed to "not make statements or perform songs that incite hatred or violence against anyone from any community". Five artists targeted by the anti-homophobia campaign did not sign up to the act, including Elephant Man, TOK, Bounty Killa and Vybz Kartel. Buju Banton and Beenie Man both gained positive press coverage around the world for publicly renouncing homophobia by signing the Reggae Compassion Act. However, both of these artists have since denied any involvement in anti-homophobia work and both deny having signed any such act.

Reagger History

Reggae developed from Ska and rocksteady in the 1960s. The shift from rocksteady to reggae was illustrated by the organ shuffle pioneered by Jamaican musicians like Jackie Mittoo and Winston Wright and featured in transitional singles "Say What You're Saying" (1967) by Clancy Eccles and "People Funny Boy" (1968) by Lee "Scratch" Perry. The Pioneers' 1968 track "Long Shot (Bus' Me Bet)" has been identified as the earliest recorded example of the new rhythm sound that became known as reggae.

Early 1968 was when the first bona fide reggae records were released: "Nanny Goat" by Larry Marshall and "No More Heartaches" by The Beltones. That same year, the newest Jamaican sound began to spawn big-name imitators in other countries. American artist Johnny Nash's 1968 hit "Hold Me Tight" has been credited with first putting reggae in the American listener charts. Around the same time, reggae influences were starting to surface in rock and pop music, one example being 1968's "Ob-La-Di, Ob-La-Da" by The Beatles.

Bob Marley in 1980.

The Wailers, a band started by Bob Marley, Peter Tosh and Bunny Wailer in 1963, is perhaps the most recognized band that made the transition through all three stages of early Jamaican popular music: ska, rocksteady and reggae. Over a dozen Wailers songs are based on or use a line from Jamaican mento songs. In 1951, recordings of mento music began to be released. These recordings showcased two styles of mento: an acoustic, rural style and a jazzy, popular style. Other significant reggae pioneers include Prince Buster,Desmond Dekker and Ken Boothe.

However, another pioneer was Millie Small (born 6 October 1946), a Jamaican singer-songwriter, best known for her 1964 blue-beat/ska cover version of "My Boy Lollipop" which was a smash hit internationally.

Notable Jamaican producers influential in the development of ska into rocksteady and reggae include: Coxsone Dodd, Lee "Scratch" Perry, Leslie Kong, Duke Reid, Joe Gibbs and King Tubby. Chris Blackwell, who founded Island Records in Jamaica in 1960,relocated to England in 1962, where he continued to promote Jamaican music. He formed a partnership with Lee Gopthal's Trojan Records in 1968, which released reggae in the UK until bought by Saga records in 1974.

Reggae's influence bubbled to the top of the U.S. Billboard Hot 100 charts in late 1972. First Three Dog Night hit #1 in September with a cover of the Maytones' version of "Black and White". Then Johnny Nash was at #1 for four weeks in November with "I Can See Clearly Now".

In 1973, the film The Harder They Come starring Jimmy Cliff was released and introduced Jamaican music to cinema audiences outside of Jamaica. Though the film achieved cult status its limited appeal meant that it had a smaller impact than Eric Clapton's 1974 cover of Bob Marley's "I Shot the Sheriff" which made it onto the playlists of mainstream rock and pop radio stations worldwide. Clapton's "I Shot The Sheriff" used modern rock production and recording techniques and faithfully retained most of the original reggae elements; it was a breakthrough pastiche devoid of any parody and played an important part in bringing the music of Bob Marley to a wider rock audience. By the mid-1970s, authentic reggae dub plates and specials were getting some exposure in the UK on John Peel's radio show, who promoted the genre for the rest of his career. Around the same time, British filmmaker Jeremy Marredocumented the Jamaican music scene in Roots Rock Reggae, capturing the heyday of Roots reggae

In the late 1970s and early 1980s, the UK punk rock scene flourished, and reggae was a notable influence. The DJ Don Letts would play reggae and punk tracks at clubs such asThe Roxy. Punk bands such as The Clash, The Ruts, The Members and The Slits played many reggae-influenced songs. Around the same time, reggae music took a new path in the UK; one that was created by the multiracial makeup of England's inner cities and exemplified by groups like Steel Pulse, Aswad and UB40, as well as artists such as Smiley Culture and Carroll Thompson. The Jamaican ghetto themes in the lyrics were replaced with UK inner city themes, and Jamaican patois became intermingled with Cockney slang. In South London around this time, a new subgenre of Lovers Rock, was being created. Unlike the Jamaican music of the same name which was mainly dominated by male artists such as Gregory Isaacs, the South London genre was led by female singers like Thompson and Janet Kay. The UK Lovers Rock had a softer and more commercial sound.

Other reggae artists who enjoyed international appeal in the early 1980s include Third World, Black Uhuru and Sugar Minott. The Grammy Awards introduced the Grammy Award for Best Reggae Album category in 1985.

Reggae



Reggae is a music genre that originated in Jamaica in the late 1960s. While sometimes used in a broad sense to refer to most types of popular Jamaican dance music, the term reggae more properly denotes a particular music style that was strongly influenced by traditional mento and calypso music, as well as American jazz and rhythm and blues, especially the New Orleans R&B practiced byFats Domino and Allen Toussaint, and evolved out of the earlier genres ska and rocksteady.


Stylistically, reggae incorporates some of the musical elements of rhythm and blues, jazz, mento (a celebratory, rural folk form that served its largely rural audience as dance music and an alternative to the hymns and adapted chanteys of local church singing),calypso, African music, as well as other genres. One of the most easily recognizable elements is offbeat rhythms; staccato chords played by a guitar or piano (or both) on the offbeats of the measure. The tempo of reggae is usually slower than ska and rocksteady. The concept of "call and response" can be found throughout reggae music.


The bass guitar often plays the dominant role in reggae. The bass sound in reggae is thick and heavy, and equalized so the upper frequencies are removed and the lower frequencies emphasized. The guitar in reggae usually plays on the off beat of the rhythm. It is common for reggae to be sung in Jamaican Patois, Jamaican English, and Iyaric dialects. Reggae is noted for its tradition of social criticism and religion in its lyrics, although many reggae songs discuss lighter, more personal subjects, such as love and socializing.


Reggae has spread to many countries across the world, often incorporating local instruments and fusing with other genres. Reggae en EspaƱol spread from mainland South American Caribbean from Venezuela and Guyana to the rest of South America. Caribbean music in the United Kingdom, including reggae, has been popular since the late 1960s, and has evolved into several subgenres and fusions. Many reggae artists began their careers in UK, and there have been a number of European artists and bands drawing their inspiration directly from Jamaica and the Caribbean community in Europe. Reggae in Africa was boosted by the visit of Bob Marley to Zimbabwe in 1980.

Haile Selassie


From Marcus Garvey to

On November 2, 1930, Ras Tafari Makonnen was crowned emperor of Ethiopia (he ruled until 1974). At his coronation he took the name Haile Selassie, meaning "Might of the Trinity."

Selassie on Time magazine

Selassie also took the titles, "Conquering Lion of the Tribe of Judah, Elect of God and King of the Kings of Ethiopia." These titles are traditionally given to Ethiopian kings and reflect the Old Testament emphasis of Ethiopian Christianity. For Rastafarians, Selassie's coronation was a clear fulfillment of Revelation 5:5, Ezekiel 28:25, and Marcus Garvey's prophecy.

Followers of Garvey's teachings believed that Selassie is the messiah that had been predicted, and that his coronation indicated the divine punishment was completed and the return to Africa would begin. Rastafarians named their movement for Ras Tafari and regarded the emperor as the physical presence of God (Jah) on earth.

Marcus Garvey himself, however, did not think highly of Selassie. He regarded him as an incompetent leader and in collusion with white oppressors after his defeat by the Italians and acceptance of British assistance to regain his throne. In 1937, Garvey wrote an editorial entitled "The Failure of Haile Selassie as Emperor."

Haile Selassie was an Ethiopian Orthodox Christian and he explicity denied his divine status as proclaimed in Jamaica. In a radio interview with Canada's CBC news in 1967, he said, "I have heard of that idea [that I am divine]. I also met certain Rastafarians. I told them clearly that I am a man, that I am mortal, and that I will be replaced by the oncoming generation, and that they should never make a mistake in assuming or pretending that a human being is emanated from a deity." This denial has not deterred Rastafarians from believing the emperor to be divine.

As an emperor, Haile Selassie worked to modernize Ethiopia and to steer it into the mainstream of African politics. He brought Ethiopia into the League of Nations and the United Nations and made Addis Ababa the major center for the Organization of African Unity. Selassie was named Time magazine's Person of the Year for 1935 and was the first black person to appear on the cover in 1930. He was the only black leader recognized by the rulers of Europe.

The Rastafarian movement first became visible in Jamaica in the 1930s, when peaceful communities were founded in the Kingston slums. During this time the Rastafarians developed a distinctive style of language, hairstyle, art and music. (Learn more about marijuana in Rastafarianism here.)

- See more at: http://www.religionfacts.com/rastafari/rastafari_history.htm#sthash.sK0e843N.dpuf

Bob Marley

Bob Marley 
OM, The Honourable


Marley performing in 1980


Born Nesta Robert Marley

6 February 1945
Nine Mile, Saint Ann, Jamaica

Died 11 May 1981 (aged 36)

Miami, Florida, United States

Cause of death Metastatic melanoma

Other names Donald Marley, Tuff Gong

Occupation Singer-songwriter, musician, guitarist

Home town Trenchtown, Kingston, Jamaica

Religion


          Baptised Rastafarian

Spouse(s) Alpharita Anderson Marley (m. 1966; his death 1981)

Children 



Instruments Vocals, guitar, percussion

Years active 1962–1981

Website bobmarley.com