The Rastaman Vibration

Published by:
Far-Eye Productions: Rasta@speakjamaican.com

All Rights Reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or by any information storage and/or retrieval system without the express permission from the author, except for the inclusion of few and brief quotations in a review. 2009 Far-Eye Productions, Second Edition by Ras Zuke Designed by Ras Zuke First Printing: 2002. Naples, Florida. USA. (Acid-free paper)

ISBN: 0-9720635-0-1 Library of Congress Control Number: 2002093954

Library of Congress Cataloging in Publication Data Ras Zuke The Rastaman Vibration: With Bob Marley and Jamaican Patois. Includes Bibliographic Reference and Glossary 1. Cultural Studies (Jamaica / Rastafari). 2. Linguistics (Jamaican Creole / Patois). 3. Reference. 4. MusicReggae. 5. West Indies: CaribbeanJamaica. I. Title

IN COOPERATION WITH: www.Reggae-Rasta.com www.SpeakJamaican.com www.RockersTheMovie.com

The Rastaman Vibration With Bob Marley And Jamaican Patois

Re-introducing the all time best ever Reggae-Rasta Movie

ROCKERS!
With Speak Jamaican Patoisthe Complete Course! Featuring the Dancehall Explosion with Popular Reggae/Ragga Artists and Lyrics!

Jamaican Reggae-Rasta Culture and More!

By Ras Zuke

Special Thanks
Thanks are first given to Patrick Hulsey, producer of ROCKERSfor his endorsement of the inclusion of the movie in this book. The Author gratefully acknowledges the following:

ReggaeSound.com for music lyrics. RedRat.com for pictures and biography. The many famous reggae artists that are in this book. The many wonderful business owners in the Reggae, Rasta, and Jamaican business community. To the Jamaican-Reggae-Rasta Internet World and to the many webmasters responsible for public information and pictures. To the many photographers whose photos are appreciated. Dr. Suzar Eppsfor her great and informative writings, which excerpts are contained in this book. To all the DJs and Selectas for their insights.

Preface
By reading this book, you shall feel the vibrations associated with Jamaica. You will understand Jamaicas history, culture, and music. You shall also be enlightened on Jamaicas most unique group of peoplethe Rastas. You will be taken through the essence of Rasta belief, ideology, and reasoning. Aside from learning about the Rastas who are the principal icons of Jamaican culture, you will become more familiar with Jamaicans in general. This book begins by tracing mans history as recorded in the Bible. After a new seed of History is understood and planted in your mind, you will become familiar with the origins and development of Rasta movement. You shall also know about the following: Dreadlocks, Ganja, the lineage of Judah, and the I-tal diet. You will also see that Rasta is simply a way of life. Laced throughout various pages of this book, the words of RastaProphet Bob Marley are in attendance for all to read and comprehend. An entire chapter is devoted to Bob Marley. After the Bob Marley section, which follows the Rasta section, the reader will enter into the ROCKERS movie script. By following the chronological script and movie dialog, you will not only become familiar with the Rasta language, but you will also understand basic Jamaican-Rasta culture. Following the ROCKERS movie will allow you to experience a real Rastaman vibration. The latter part of the book, which is non-Rasta related, is dedicated solely to understanding and speaking Jamaican Patois (Patwah). In soon time, you will be able to understand and speak Jamaican Patois. This book will give you a good taste for Jamaica and its people. This section incorporates many colorfully detailed elements of the Jamaican conversational language. Included in this book are common slang terms and popular Jamaican music lyrics from the current dancehall-reggae music era. The Speak Jamaican section is divided into many basic lessons and constitutes a complete language-learning experience. In its fullness, this book will prove to be a great journey into Jamaica.

Table of Contents
Introduction..7 Introduction..7 One..... ..8 Part One.....8 The Rasta Creation, the Rasta Foundation, and the Rasta Vibration...10 Marcus Garvey....21 Rasta Beginnings: Leonard P. Howell.........23 Dreadlocks...24 Ganjathe Holy Herb {Weed of Wisdom}.......31 The NyabinghiWord, Sound, and Power........37 The Importance of Judah.....................42 His Imperial Majestys 1966 Visit to Jamaica........44 Rasta and the Concept of Death..........46 The I-tal Dietthe diet of the living...47 Moral Code..52 Rasta Essence..53 Prelude to Rasta Speech......54 Through downpression comes Reggaethe music of truth........57 Two..... ...61 Part Two......61 The Bob Marley Vibration.......63 Three....82 Part Three....82 Rockers the Movie.......84 Interview with Patrick HulseyProducer of Rockers......115 Four... ..120 Part Four...120 Speak Jamaican.....123 Five.... ....196 Part Five.....196 The Dancehall Explosion {Ragga Music Vibration}....196 Red Rat......................200 Beenie Man.......................203 Yellowman 207 Shabba Ranks 208 Spragga Benz 210 Tanya Stevenson............... 211 Sean Paul............... 212 Mr. Vegas.. 213 Mad Cobra.....................214 Bounty Killa.. 215 Luciano {Rasta Dancehall Artist and Messenger}. ......216 Capleton {Rasta / Bobo Dread Dancehall Artist}................. 217 Sizzla {Bobo Dread Artist}...218 Vybz Kartel...........219 Mavado..........221 Jah Cure.....224 ReggaeGlossary. ...225 Jamaican Patois {Patwah} Reggae-Rasta Glossary....225 . ...238 Countryman {The Rare Reggae-Rasta Cult Classic Movie}....238 . Bibliography ....241 Bibliography....241

Introduction to His Story

Introduction to History
The realization of many truthful things becomes evident with deep mental penetration and constant introspection. True knowledge is said to occur through selfrealization. The time for realization is now. The time to understand our human history is now. The time to understand ourselves, also, is now. If the truth of our present-day situation is understood and comprehended, then we, who are seekers of truth, shall be the possessors of great knowledge. True knowledge is never freely given at hand. One must seek it. Only then, can we begin to unravel the truths of creation that are now considered mysteries. History, as it is taught in English speaking systems and which is found in our educational books, is mostly biased literature. Thus, it is His storythe western worlds story. The hand of God surely points to the East. The East is the location of creation and is the worlds current Hot spot. Both the Fertile Crescent and the Garden of Eden are in one general area. This area is known as the Cradle of Civilization (because it is where all life started) and the Holy Land (holy, because it was created by God in the beginning and holy, because it will be the stage of destruction in Last Days). This is prophecy! The study of the worlds current events unquestionably points to the East. AfricaEgypt the Middle Eastare all one. Even in India and Pakistan, which are also in this general locale, the tensions are strong enough to destroy millions through nuclear warfare. The happenings in these Eastern regions, which are now occurring, will affect all of earths people. No one can deny that these are the Last Days spoken of in many holy writings.

The Rasta Creation

Part One:
The RASTA CREATION,

The RASTA FOUNDATION, & The RASTA VIBRATION

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The Rasta Creation

GENESIS:
Beginning of Man beginning with Ham.
Genesis 5: 32 And Noah was five hundred years old: and Noah begat Shem, Ham, and Japheth. Gen.. 9: 18,19 And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham is the father of Canaan. These are the sons of Noah; and of them was the whole earth overspread.
It is claimed, by certain Christian possessors, that the Black race resulted from a curse from God. This curse, according to the Bible interpretation, Noah gave to his son Hams child Canaan. However, there is never a mention of skin color.

Gen 9: 21-25 And he drank of the wine, an was drunken; and he was uncovered within his tent. And Ham, the father of Canaan saw the nakedness of his father, and told his two brethren without And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and saw not their fathers nakedness. And Noah awoke from his wine, and knew what his younger son had done unto him. And he said, Cursed be Canaan; a servant of servants shall be unto his brethren. And he said, blessed be the Lord God of Shem; and Canaan shall be his servant. God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant. Gen.. 10:6 And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan.

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Shem's descendants (son of Noah) became the Semitic peoples who settled parts
of the Arabian Peninsula, including what now are Saudi Arabia, Yemen, Jordan, Palestine, and Lebanon. Interestingly, the word Semite means half. To be sure, they are a mixture of Black. They are still, to this day, of a generally medium-brown complexion. Their languages include Arabic, Hebrew, and AramaicJesus' native language. It would be through the lineage Shem that the Lord would establish his chosen people through Abraham, Isaac, and Jacob. The descendants of Japheth, the youngest son of Noah, settled beyond Mesopotamia. They went over the European costs of the Mediterranean and settled along nearby places. They went into Turkey and from there, they moved into various places and into the Caucasus Mountains of Western Russia. From there, they further settled into Europe and Russia. They are the ancestors of the Caucasian people. The sons of Japheth are the Gentilesthe Whites. (Gen. 10:1-5.) The word and name Ham (son of Noah) means Heat or Hot and may suggest environmental conditions and certainly the skin color of the posterity of Ham. Ham's descendants became the various dark-skinned peoples who settled the African continent and parts of the Arabian Peninsula. His sons were Cush, which name means Black in Hebrew, whose descendants settled in Ethiopia. Mizraim, whose descendants settled in Egypt and were described by ancient texts as Black. Phuts descendants settled in Libya. Canaans descendants settled in Palestine. With this knowledge, we can conclude both Egypt and Ethiopia were surely inhabited by a Black or dark-skinned people. [The Cushites were the worlds first brick and stonemasons. Mason means Child of the Sun. Their work can be seen over Eastern Africa. They were the makers of the Sphinx and the Great Pyramid at Giza.]

Some scholars suggest a euphemism, which suggests believing that a major sexual transgression took place on the part of either Ham or Canaan. Sexual transgression is placed next to murder in a purely religious context. Murder, as Bible readers remember, was first committed by Cain, who Rose up against Abel his brother, and slew himAnd Cain said unto the Lord, My punishment is greater than I can bear. Cain was then Cursed from the earthand the Lord set a mark upon Cain Some suggest that this Mark is the skin of the Black man. Because Cains punishment was greater he could bear, his posterity would then have to bear punishment for him. It is further reasoned that this mark serves as an identification of Cains children.

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So, does this mean that Black people are now the descendants of Cain? The answer is no! The reason for this is that they were all destroyed in the flood. Hence, unless you are Mormon, which are the only group of Christians that believe that Hams wife was a descendent of Cain, you cannot associate Black people with the curse of Cain. However, we know that even in these days, white people base judgments and discriminate people of color with a notion that they are inferior. They assert that black skin and wooly hair are worthy to be enslaved. Meanwhile, the Bible makes divine and positive reference to wooly hair and brazen skin. [Daniel 7:9 and the hair of his head like pure wool.] A head of white wool resembles a head an old Black man. [Rev 1:15His feet like unto fine brass, as if they burned in a furnace.] Brass is generally dark. It would become even darker if burned in a furnace. [Rev. 4: 2-3a throne was set in heaven, and one sat on the throne. And he that sat was to look upon like jasper and a sardine stone.] These mentioned stones are chiefly dark.

Ancient Ethiopia and Egypt

To discuss Ancient Ethiopia without discussing ancient Egypt is impossible. They are known to be the same. The Word Ethiopia, as we now have it, is a Greek translation of the Hebrew word for Black people. In Greek, Ethiop means Burnt or Black; and when the Old Testament was translated form Hebrew to Greek, Cush was changed to Ethiop. An early eyewitness of the Egyptians was Herodotus, who according to his own words said, The natives of the country were black with the heat. On another occasion he stated, They are black skinned and have wooly hair. (Barrett, 72) Since Ethiopia and Egypt are in the Land of Africa, then this awareness should guide humanity in looking to Africa for uncovering the true history of mankind. Can the Ethiopian change his skin, or the leopard his spots? (Jeremiah 13:23.) Psalms 68:31 reads, with importance, Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God. It is even suggested by many, that the Egyptian civilization was the very first civilization. Could it be that these people were Black? There is very strong evidence to suggest that they were Black. The ancient Egyptians called themselves Kam or Kam-Au (Black people /BlackGod people), and their country Kamit (or Khemit), both meaning land of the Blacks and the Black Land. The word Egypt is derived from the Greek word Aigyptos (or Aiguptos), which also means Black!

The Nose of the Sphinx

Reporting on the puzzle of the racial identity of the ancient Egyptians and first inhabitants of the area, Count C. Volney, a distinguished French scholar who visited Egypt in the late 1700s, wrote with astonishment "...When I visited the Sphinx, its 12

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appearance gave me the key to the riddle. Beholding that its head maintains typically Negro in all its features... He later added "...The Egyptians were true Negroes of the same type as all native-born Africans. The Sphinx's broad nose and full lips are evident in an early drawing of the then intact Sphinx that drew first attention in the 19th century. Carved from a single rock, the Sphinx was a portrait of the Black Pharaoh Khafre (Cephren). When the Whites came to the ancient land, they blasted the nose of the Sphinx to purposely hide the blatant and undeniable evidence of Black achievement. With despiteful cannon fire, the nose and part of the lips are gone from the great Sphinx forever!

The Sphinx is only one of many works of art that show us that Africans have been involved heavily in the development of the Earth since the beginning of manthe beginning of Ham.
At any rate, we can definitely say that a highly developed civilization existed as a Black race, known as the Egyptians. We must remember that Egypt and Ethiopia are both in Africa. Why is it that history (His story) writers and people of governments have taken great lengths to conceal the fact that the Blacks were perhaps the very first great civilization? Because, it is only by hiding this truth that one particular race (i.e. the White race) may claim to be superior. Only through research and mental reflection, we may know whose works have been for good and whose woks have been for evil. We can ask ourselves (for those of us living in America), Whose story do we actually have? And who wrote the His story books that our government has supplied our youth? Surely, they are of a particular bias. After all, the U.S. government will not supply books of history that make the White race (the sons of Japheth) seem evil and deceitful.

The Everlasting Covenant of Abraham

Gen 17: 1, 7-8 (See also Gen 12: 1-2) The Lord appeared to Abram (Abram was from Shem), and said unto him, I am the Almighty God; walk before me, and be
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thou perfectAnd I will establish my covenant between me and thee and thy seed after thee in their generations for and everlasting covenant, to be a God unto thee, and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the land wherein thou are a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.
Abraham was commanded to leave to the land of Ur of the Chaldees and journey to Canaan (now Palestine), the land promised to him by God. The Chaldeans were an African people of Hamitic descendent. It was in this land that Abraham was born. Gen. 11:28. Abraham, carrier of the blessings that descended from Shem, was entered into a covenant with God. Upon his arrival, Abraham found the land of Canaan inhabited by Hamitic people. Gen. 15:18 clearly reaffirms the boundaries of the land to be inherited by Abraham, which was from, The river of Egypt unto the great river, the river Euphrates. Thus, from the Nile to the Euphrates includes the vast land of what now is the Middle East. Gen. 15:19-21 lists the Hamitic tribes people and nations that inhabited the region promised to Abraham.

The 12 Tribes of Israel

A thing to know is that Abraham is not from Ham but from Shem. However, the children of Shem, who are Abrahams posterity, Dwelt with the children of Ham, the Canaanites, throughout the scripturesbecoming a truly mixed people. The great covenant of Abraham was passed to his chosen son Isaac, who was commanded not to marry a Canaanite. Gen. 24:3. Isaac, who at this time was the Prophet, had two sons Jacob and Esau. Jacob would be the chosen son and heir to the Covenant. Jacob, like his father Isaac, is also forbidden to marry a Canaanite. Gen. 28:1, 13-15. Jacob, whose name later was changed to Israel (Gen. 32:28 and Gen. 35: 9-12), had 12 sons. His 12 sons where born of different women and handmaids. Jacobs first wives were Leah and then Rachel. Leah bears: Reuben, Simeon, Levi, and Judah. Rachel remains barren. Jacob marries Bilhah, a handmaid, and she bears Dan and Naphtli. Jacob then marries Zilpah, also a handmaid, and she bears Gad and Asher. Leah later bears two more sons, Issachar and Zebulon. Rachel finally bears Joseph and Benjamin. His 12 sons are the famous 12 Tribes of Israel. Now the important part is comingIsrael loved Joseph more than all of his children. Gen 37: 3. Joseph is now a key figure, which we shall discuss next.

Joseph marries a black woman begetting Ephraim and Manasseh

Here begins the story of Joseph, who was sold into Egypt by his brothers. The Lord was with Joseph. Joseph lived well among the Egyptians and even interpreted the dream of Pharaoh. Pharaoh gave Joseph to marry Asenath. This woman 14

The Rasta Creation

was the daughter of Potipherah priest of OnEgyptian, Hamitic, and Black. Gen. 41: 45, 50-52. His sons were Manasseh and Ephraim.

Gen. 42

The brothers of Joseph, who are the sons of Jacob (Israel), came into Egypt to buy food due to the famine in Canaan. There could not have been that much physical difference, e.g. skin color, between the Israelites and the Egyptians. Because when his brothers came into Egypt, they did not recognize him from the other Egyptians who were Black. (Gen. 42:8). They did not recognize him because Joseph had grown up among other Blacks. Therefore, the Egyptians were a Black or at least a dark-skinned peoplejust like Joseph. The brothers considered Joseph to be another Black Egyptian. We know this to be true because the ten brothers returned and reported to their father: "The man, who is the lord of the land, spake roughly to us..." Furthermore, if Joseph had been white, he would have stood out to the highest degree to his brothersespecially being a ruler in Egypt among other Blacks. Later, Joseph makes himself known to his brothers. And within a few chapters, (Gen. 46) the Lord sends all of Israel into Egypt to live. Before Jacob (Israel) died, he adopted Ephraim and Manasseh, his Black grandchildren, as his own childrenmeaning that they could take full advantage of the Everlasting Covenant. Thus, the children of the Black lineage of Ham became one with Joseph. Gen. 48:5.

Exodus: The mixed race (Shem and Ham) of Israel is lead out of Egypt.
After the death of both Jacob and Joseph, the children Exodus 7-8 of Israel were fruitful, an increased abundantly, and multiplied, an waxed exceeding mighty; and the land was filled with them. Now there arose up a new king over Egypt, which knew not Joseph. At this time, about 400 years of history passed since the death of Joseph. This new king realized the political power that the Israelites had gained. So, he put them into bondage to serve with rigor. Ex. 13-14. This is where the story of Moses comes into place. The king orders the killing of male Hebrew babies by casting them into the Nile River. This is where Moses was found floating in a basket. Pharaohs daughter, who realized that the baby was a Hebrew, found him and adopted him. If Moses had been a white baby, it would have been very difficult to conceal him from her father's anger and raise the boy to a grown man. Without having to recount detailed Bible events, the time for Moses to lead the children of Israel would soon come. Surely, the Israelites intermarried with the native Black Egyptians in Egypt. This would account for the nations tremendous growth during their 400 plus years in Egypt. Remember, the land was filled with them. These where the children of Israel who were mixed with the Black seed of Hamand they were a mixed multitude. Ex. 12: 38. So, finally after 430 years they would be lead out of Egypt. Ex. 40. The books from Exodus to the end of Deuteronomy 15

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contain the history of Moses. A further note you probably do not knowMoses was married to an Egyptian! (Numbers 12:1)

The King James Bible

Without really searching, one would never know how much of a part the Black people of the earth played during earths TRUE HISTORY. The uneducated would also never recognize that the Blacks are indeed the Children of Israel. Because of the way history is taught, many remain blind. I need not explain that the Europeans, including the Roman and British Empires, have presented history only in reference to their eyeseyes of colonizers and enslavers. Even the common King James Bible is a translation that was intended not for Blacks or the other natives of the earth, but specifically for the People of England as it reads on the Bibles preface page. By England having The word of God, they would use this mask for centuries to oppress and enslave millions of people for political power. Missionaries have been sent not to bless the lives of people of every nation (as the mask appears), but to Christianize and colonize. The heading on the preface page of the King James Bible reads:
TO THE MOST HIGH AND MIGHTY PRINCE JAMES BY THE GRACE OF GOD KING OF GREAT BRITAIN, FRANCE, AND IRELAND, DEFENDER OF THE FAITH, &c.

[I am offering subtle implications toward this Most high and mighty Prince James. I am not, however, saying that the Bible is entirely falsely translated. Nevertheless, I would urge honest seekers to conduct their own research and seek other documents of history, which have not been produced under the rule of the white man. Other sources of Biblical information can be found in the Kebra Nagast, which is an African/Ethiopian reference maintained by African natives of Old Testament times. As the King James Bible is the Bible for the white man, the Kebra Nagast is the Bible for the black man. Both are historically similar, but the Kebra Nagast has a fuller history pertaining to Solomons Ethiopian wife, Queen Sheba, and their son Menelik, who maintained power, kingship, and the lineage of Judah.] The proposal that the Bible has errors and corruptions are not new. Some maintain that under the early popes, white church scholars distorted the Amharic Bible in the translation and editing process to make God and His prophets seem Caucasian instead of Black. We therefore reject Michelangelos painting representing Jesus and Mary with Blonde hair and blue eyes. This misrepresentation of the racial characteristics of Jesus and Mary by European artists (which also defies geography) is significant (Napti). We are still able, however, to uncover basic truths in the available Bibleas this section has done. With basic insight and reference, we can at least see that the Blacksthe children of Hamplayed a key part of the rich heritage and history of the Old Testament.

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Bob Marley speaks on the Bible and King James:

See, Christ promised that he will return within 2000 years. And so when Him come, he will be the King of Kings, the Lord of Lords, the Conquering Lion of the Tribe of Judahthrough the lineage of King Solomon and King David. Now, my life have great meaning to me. So, I really search to find out if God is here. And I search and I look. I look in Ethiopia. I look all about. I look in Germany because I am not prejudiced. I look for God. I look in Ethiopia and I see one man stand up with these names, Emperor Haile Selassie, name King of Kings, Lord of Lords, Conquering Lion of the Tribe of Judah, through the lineage of King Solomon and King David written in the Bible. One of my things is thatthey say that King James edit the Bible, I dont think he would edit it for the benefit of Black people. So, when the revelation turn out that Haile Selassie is the King of Kings and the Lord of Lords, straight through the lineage of King Solomon and King David, then you really know that this is the Christ return. Because we know in this world that when the white man edit, he wouldnt edit it in our behalf. He would more edit it and make it look like England would be the big thing. But in the Last Days, it prove that its Ethiopia, Haile Selassie, you know, and Haile Selassie name is Rasta. So, we are called Rastacalled by his name. 1980.

The Tribe of JudahThe line of Christ through King Davidin Ethiopia.

Judah was one of the 12 tribes of Israel (from Shem). Judah had a Canaanite (Hamitic and Black) wife, Tamar. 1 Chronicles 2: 3. Now, Judah and Tamar had a son, Pharez. It would be through Pharez that King David would come. Ruth 4: 12-22. Now, this is as far as we need to go. For it is established that the line of Christ was through David from the tribe of Judah. This signals great importance because it shows that there was a Black presence in the lineage of Jesus. Christ is known as the KINGS, LORDS OF LORDS, CONQUERING LION OF THE TRIBE OF JUDAH, ELECT OF GOD, AND EARTHS RIGHTFUL RULER.

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David of Judah is very important because the Lord promised a great deal through his line. Gen. 49: 8-12 Apart from Jesus being from the tribe of Judah, there came another King from the same tribeHaile Selassie. Haile Selassie came to fulfill prophesy to "Sit on the Throne of King David" through the lineage of King Solomon and the union of the Queen of Sheba. Selassie was the one who opened the book with seven seals, which is spoken of in Revelation 5. This Opening was the teaching specifically against the racism, injustice, and human oppression that plague our current world. In the time of King Solomon, who was the son of King David, Queen Makeba ruled over the empire of Sheba, which consisted of Ethiopia, Egypt, and parts of Persia. The Queen visited the wealthy and wise Solomon in Jerusalem. (1 Kings 10). Solomon converted her to the God of Abraham; she had until then worshipped the Sun in the person of Ra, the Sun god. When she returned to her land, Queen Makeba (also known as Queen Sheba) changed the religion of her empire to Judaismshe was black! On her return, the Queen was pregnant with Solomons son. (It is amazing to really see how many Black marriages there were within the House of Israel.) She had promised him that if she bore a son, she would send the boy to Jerusalem for instruction by his father. Accordingly, her son, Menelik journeyed as a young man to meet Solomon. Menelik swore to his mother that, as heir and successor to the kingdom, he would return to Ethiopia. When Menelik was leaving Jerusalem, King Solomon saw to it that the sons of his priests accompanied him. Solomon wanted to ensure that the religion of Abraham would continue in Ethiopia. As a result, this religion existed there in an undiluted form as it does today. During the time of early Christianity, Paul, the Apostle, converted an Ethiopian eunuch to Christianity. This eunuch was clearly a respected rabbi of Orthodox Judaism. When he returned to Ethiopia, he converted the country to Christianity. Thus began the Ethiopian Orthodox Churcha pure form of Christianity that keeps its connection with its Judaic and Egyptian pasts. The kings of Ethiopia were descended from Solomon, son of King David. This church had considerable influence on the 225th king, who descended directly from King David through King Solomon and Queen Shebas son. This member of Ethiopian royalty was Ras Tafari Makonnen, whose coronation name became Emperor Haile Selassiethe first! It is from this time forward that the Jamaicans, who were looking for a redeemer from the constant oppression of the white man, labeled Haile Selassie the LordJah. Jah is the basic name for Lord, which comes from the name Jehovah. Select Jamaicans believed that Emperor Selassie held for himself the sacred titles spoken of in the Bible, which most reserve for the advent of the second coming of Christ. The Jamaicans who believed that Haile Selassie was God became known as Rastas. To Rastas, Selassie was the returned Messiah, the Black Christ, whose ascension to the Throne of David, in Addis Ababa, Ethiopia, ushered in the new order of Black attentiveness and rule.

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The Bible speaks of the Lord coming in a new name to a New Jerusalem. (Rev. 3:12). This new name came into effect on November 2, 1930 in the New JerusalemEthiopia (Zion). This was the day of coronation of Ras Tafari to the new name of Haile Selassie, meaning Might of the Trinity, to which was added King of Kings, Lord of Lord, Conquering Lion of Judah, Elect of God, and Light of this World. No longer a lamb to the slaughter, as Christ was, but a Conquering Lion. It is believed by Rastas that the new name of the Lord is none other than His Imperial MajestyHaile Selassie. Thus, he is Jah (LORD) Ras Tafari. Selassie is Christin His new name! Ras Tafari Haile Selassie, the first.

It was with the following scripture, Revelation 5: 2-5, that the Rastas proclaimed his divinity. And I saw a strong angel proclaiming with a loud voice: who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, was able to open the book, neither to look thereonAnd one of the elders saith unto me, Weep not: behold the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book and to loose the seven seals thereof. Psalms 68:4 Sing unto God, sing praises to His name: extol Him that rideth upon the heavens by his name JAH, and rejoice before Him. H.I.M.'s (His Imperial Majestys) claim to the throne of Solomon makes him a lineal descendant of King David. It was through this same lineage that paved the way for Jesus Christ to enter 2000 years earlier. The Rastas say the Jesus is one and the same with Selassie but of "An earlier dispensation."

Baby Ras Tafari Makonnen.

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Some say that H.I.M. even looks like the early Jesus. Close examination of Selassie, reveals that his complexion is neither extremely black nor white. He is One in all.

Revelation 19: 16

And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.

Selassie-I is the king of kings pon

ert (earth). Now, which guy pon di ert is rich like di king of kings? Bob Marley.

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GarveyPrecursor to the Rasta

Rasta is the movement that accepts His Imperial Majesty, Haile Selassie-I, as Divine. Jamaican born Marcus Garvey, who said to the people, Look to Africa for a crowing of a Black King; he shall be the Redeemer. These were the words of prophecy that started a fire in the hearts and souls of Black people. This fire urged the people to repatriate, or return home, to Africa. This was the awakening of the Ras Tafari movement.

Garvey continues to be a Prophet in the hearts of Rastas. For he was the one who pointed the way. As John the Baptist pointed to Christ, Marcus Garvey pointed to the redeeming King, who would be Haile Selassie, Ras Tafari, of Ethiopia. Although Garvey did not know who this king would be, he felt, with a surety, that a king would arise out of Africa and that he would be Black.

In Jamaica, Black men have no special advantages. You are slated to be a cowhand or laborer, a blacksmith or shoemaker. I looked an the system man picks for me and I said, this does not suit Me. M.M.Garvey Only a few thought along these same lines. Most Jamaicans did not question the rigid social hierarchy based on color and race. Their lives were working solely for the benefit of Great Britainthe great colonizers. Only a few worked up the ranks of the strict social order to become tradesman or skilled workers. Marcus Mosiah Garvey was born in Jamaica under Colonial British rule in 1887. Garvey became devoted to improving conditions for the Black people. In 1907, he led a printer's strike in Kingston, Jamaica. Later, he toured Central and South America to organize plantation laborers. In 1912, he went to London. Here he met Blacks from many nations and became fascinated by African history and culture. Returning to Jamaica in 1914, Garvey established the Universal Negro Improvement and Conservation 21

The Rasta Creation

Association (UNIA) and the African Communities League. His adventures in life, however, proved to be tough. Garvey continues to hold the position of Prophet in the hearts of Rastas. For he was the one who pointed the way. As John the Baptist pointed to Christ, Marcus Garvey pointed to a redeeming African King, who would be Haile Selassie, Jah Ras Tafari. Although Garvey did not know who this king would be, he felt, with a surety, that he would arise out of Africa and he would be Black. In 1916, Garvey moved to the United States and settled in New York City. There he incorporated the UNIA and started a weekly newspaper, the Negro World. A persuasive orator and author, Garvey urged American Blacks to be proud of their race and preached their return to Africa, their ancestral homeland. To this end, he founded the Black Star Line in 1919 to provide steamship transportation, and the Negro Factories Corporation to encourage black economic independence. Garvey attracted thousands of supporters and claimed two million members for the UNIA. However, later he suffered a series of economic disasters and was arrested for mail fraud in 1922. At his trial, Garvey served as his own defense attorney. Probably never standing a chance in a white court, he was jailed in 1925. His sentence was commuted two years later and was immediately deported back to Jamaica. Unable to resurrect the UNIA or regain his influence, Garvey moved to London, where he died without fame in 1940. A symbol of the determination of Blacks to win respect

"I am only the forerunner of an awakened Africa that shall never go back to sleep."
and recognition, he said of himself,

Marcus Garvey was a prophet, mon. Marcus Garvey tell

us to look to di east to da King. And lot of ting Marcus Garvey say. And lot of ting come to pass, and some still leave, and everyone see it. Mean, get more stronger you know, is really caz everyting weh im say in dem time a happen todayand everyone a see it happening. It well played. Bob Marley

22

The Rasta Creation

Rasta Beginnings Preacher Leonard P. Howell

Just as the Rasta movement was escalating, Marcus Garvey moved in London in 1933. Garveys association with the Rasta movement, consequently, was non-existent. Garvey, however, never adopted the belief that Haile Selassie was God. Marcus Garvey was the one who got the Black masses to first realize the importance of Africa. It was Leonard Howell that recognized and really started the Rasta movement. Howell was the one who took the crowing of the new king seriously and started to preach the divinity of Haile Selassie-I. He realized that the time to Look to Africa had come, in 1930, when Ras Tafari was crowned King of Kings. Howell started to preach throughout Jamaica. Howell listed the following six basic principles that penetrated the hearts of new Rasta recruits, but soon was arrested:
1. 2. 3. 4. 5. 6. Hatred for the White race. (From the basis of slavery, oppression, injustice, and lies.) The complete superiority of the Black race. (To give the Black race hope and determination.) Revenge on Whites for their wickedness. The negation, persecution, and humiliation of the government and legal bodies of Jamaica. Preparation to go back to Africa. Acknowledging Emperor Haile Selassie as the Supreme Being and only ruler of Black people.

Without a doubt, Leonard P. Howell started the Rasta movement in Jamaica and he is regarded as the founding Rasta father. He was the first to publicly denounce the British Government, who at the time was King George VI. Charged for disturbing the peace, he was the first to defend the divinity of H.I.M. Haile Selassie-I. For this, he was imprisoned for two years. A true Rasta pioneer, he was the first to hoist the red, gold, and green Ethiopian flag in Jamaica. A few years later, he established a Rasta community in the hills of St. Catherine, Pinnacle Estate, where he was a thriving ganja farmer. In this first Rasta community, the several thousand members would enjoy regular African style drumming, dancing, and chanting. The established and esteemed leaders of the Rastas became Elders who created the Nyabinghi Order, which, among other spiritual things, is a three part drum rhythm accompanied by the smoking ganja and the singing chants of righteous anger against oppressors. The true nature of their cries against oppression was that they, the Black people, had been taken from their Fathers land, sold into slavery and were now living in Hell. Their voice was to oppose the notion of white supremacy, human exploitation, and the corrupt system of the British governmentBabylon. It was over the next twenty years that the Rasta movement really emerged in Jamaica. It was at this time that the Rastas re-established the ancient Biblical practice of uncombed hairdreadlocks. It was at this time that words of truth were spoken against the establishments of the evil government Babylon. It was also at this time that the Holy Herb was known to the Rastaman as being the Healing of the nation.

23

The Rasta FoundationDreadlocks

Dreadlocks
It is known that an ancient Indian mendicant named Shiva (who became part of the Hindu godhead) had uncombed dreadlocks down to his heels. Shiva meditated while smoking hashish in a chillum pipe. Some think that the Sadhus, who devote their life by worshipping Shiva, are the reason and influence of the start of dreadlocks in Jamaica. [Current followers of Shiva, named Sadhus, have dreadlocks and smoke hash similar to the Rastas.] Nevertheless, to the Rastas, the Nazarite vow of the Old Testament continues to be the true Rasta source of the uncombed and uncut dreadlocks. All the days of the vow of his separation THERE SHALL NO RAZOR COME UPON HIS HEAD: until the days be fulfilled, in separateth the which he separateth himself unto the Lord, he shall be holy, and shall let the locks of the hair of his head grow.

Dreadlocks Rasta ProphetBob Marley

I am a Rasta. I need Black roots. Someone has to keep the roots. Marley grabbed one of his dangling dreadlocks and exclaimed, "This must have some meaning for us, for why we do it." BOB MARLEY, 1980
interview by Lee originally appeared Magazine. O'Neill, which in Worcester

Numbers 6:5.

His head is as the most fine gold, his Locks are bushy, and black as a raven. (Songs of Solomon 5:11 emphasis
added.) Perhaps the most familiar feature of Rasta culture is the growing and keeping of dreadlocksuncombed and uncut hair that knots and mats into distinctive locks. One notion regarding the origin of the locks was that certain Jamaicans copied the Hindu holy men who came to Jamaica from India as indentured laborers in the late 19th century. However, through Bible research and further references pertaining to dreadlocks and hair, one can be assured that various people in Bible times did not comb or cut their hair. These people, which were set apart from normal society, were part of a religion made under the Lords instruction. They were spiritual men guided by the Lord. Such a person is Samson, from the Bible, whose power came from his uncut hair. Samson had seven locks (Judges 16: 19). Dreadlocks are regarded as an ancient Christian rite. Many

24

The Rasta FoundationDreadlocks

believe that numerous people Biblical characters had dreadlocks. Among the ones believed to have dreadlocks is John the Baptist and Jesus of Nazareth.

A White Dread.

A Native Jamaican Dreadlocks.

A Rasta peering into Babylon.

Ras Benji. Photo by Jake Homaik. Smithsonian Institute.

25

The Rasta FoundationDreadlocks

A Sadhu (Shiva worshipper) with long locks.

Skully from Israel Vibration.

26

The Rasta FoundationDreadlocks

A Rasta enjoying an I-tal lunch. Spirituality of Dreadlocks

A Rasta from the Abyssinians.

There's no such thing as bad hair when its in its natural state. Jah bless you with the hair you have, how dare you make mockery of him by saying that someone has bad hair when it is natural. Bad hair only occurs when it has been altered or tampered with to the point where it is no longer naturally healthy. Excessive heat, perming, dying, washing, treating, hot combing.... anything that seeks to remove the natural, tight curl out of the hair by chemical or excessive heat can damage your hair. Most people that want to grow locks should have in mind the fears and premonitions that may come along with going natural. That fear is a good thing, it helps to bring that person to accept what they have, and dealing with it instead of trying to change it. (Isn't that ironic though? Many people would rather compromise to change before trying to understand and accept!) (http://www.geocities.com/coolpoete/dreadlocks.htm.) Dreadlocks are growing in societies around the world. Some people grow dreadlocks to be stylish or to be part of some popular sub-culture. Such vain pursuits will only damage the soul of the locks wearer. Most peoples impression of dreadlocks is one of disgust. Therefore, one who grows his or her locks must do so with deep and honest intentions based on truth. The truth must be buried within. The spiritual roots of dreadlocks must grow like a tree. Over the years of dreadlock growth, one will be firmly planted and stable in life. The following three truths are necessary for establishing a firm foundation in being a dreadlocks Rasta.

Ras Tafari is God. Natural is better. Babylon will fall.

One who wears locks becomes a Locksman and is part of a totally natural and sacred rite. (See Leviticus 21:5) Dreadlocks are so natural that the typical Civilized person cannot comprehend or bear to see such an innate part human nature.

Dreadlocks are a symbol of humans in their natural state.

Although they should not be feared, as the word Dread may suggest. There is a sphere of seriousness and righteousness to the whole idea. Dreadlocks are a 27

The Rasta FoundationDreadlocks

demonstration and symbolic voice against organizations and governments of oppression. In essence, dreadlocks are a manifestation and devotion of truth.

28

The Rasta FoundationDreadlocks

A Nepali Sadhu reading scriptures and meditating. If standing, his dreadlocks would reach the earth!

In Jamaica, Ras Daniel Hartman overlooks a young dread below. Later, his dreads enjoy a soaking at the beach.

Here, a Jamaican Rasta washes his dreads in the river rocks.

Great unity exists between a dreadlocks father and his son.

29

The Rasta FoundationDreadlocks

The Divinity and Energy of Dreadlocks

According to the Bible, where God or the "Ancient of Days" is described as having "Hair like the pure wool." (Dan. 7:9) The Power that causes galaxies to spiral, and planets & atoms to spin; that causes the double helix spiral of the DNA molecules this same spiraling power causes spiraling hair... otherwise known as NAPPY, kinky, curly, frizzy, wavy, WOOLLY hair! The words, SPIN, SPIRAL, and SPIRITUAL have common roots! The Supreme Power spins; spirals; it is spiritual. It moves or spirals the universe! The entire universe dances in spirals and rotations; everything in it reflects the "SPIRaling, SPIRitual" essence out of which it is made! The "SPIRal," especially the Golden Spiral, is simultaneously the most profound motion and design in the universe built into all life forms, from seashells to man, to spiraling nappy hair! Your blood spirals through your veins! Plants spiral up from the soil! And nappy hair spirals out from the hair roots! Ball your hand into a fist and slowly extend each finger and you will see for yourself how the tip of each finger opens in a golden spiral path! Straight-haired people also have a spiral on their heads, visible as a whorl pattern with its center in the back of the head, where their straight hair grows out slanting in the whorl's direction. Wooly haired people have both, the whorl pattern and the individually spiraling strands of helical, coiled, spring-like, nappy hair ... the choice of the gods! (Epps)

High Tension Wires

Hair is really antennae, which can receive and transmit energy! A vital benefit that these naturally amplified and tightly packed antennas bring are that they allow for sharper perceptions and can alert the brain to sense unseen dangers. A Rastafarian explains that dreadlocks are, A quality of Black people that are high-tension wires, which transmits divine energy and inspiration from Jah [God], the creator, to Rasta, the mirror." (Nichols)

Becoming a Dreadlocks Rasta

So I an I sight then that within such manner of man chanting to I an I, I an I couldnt turn them away. Yet when I an I dreadlocks even chant and say the man is a spynow I an I dreadlocks would have to find out the truth. Jah say I an I must test the man when them come to I an I, and know what Irie [goodness] dwell in the manSo when you come mongst I an I dreadlocks, you have fi take what sounds you get because you have on the shape and features of a beast. But when the man dread up within certain knowledge now, then I an I can accept you as a man who has taken the step towards the integrity of the King of Kings of the Iternal one of creation. (Rastafari, 212)

Anyone can grow dreadlocks for his or her own reasons. Some may do it superficially for fashion or popularity. However, the essence of a true dreadlock Rasta is to, one, accept your own nature and, two, take a step towards integrity. 30

The Rasta FoundationDreadlocks

Mortimer Planno speaks on Bob Marleys Dreadlocks

Mortimer Planno is a highly esteemed Rasta Elder who had been selected to greet H.I.M. Haile Selassie-I (Ras Tafari) during his arrival at Kingston airport on April 21, 1966. Planno was Bob Marleys Rasta teacher and instructed Bob in the arcane truths of the movement. This chief Rasta is also versed in the practicalities of life. He also became the Wailers' manager (for a period), coordinating their careers, arranging studio sessions, ECT.

Bob exposes op-pol-lied violenceas dis white man mash yu and tell yu, excuuuse me sir! Bob exposes dat. Deese are di messages we wanted Bob to exposeworldwideto his generation. Like in dis album now, (pointing to cover of Catch A Fire) if yu look pon him locks, him didn develop his locks dat could beat di world wit, zeen? It was only growing. And dem couldn tek dat lick off dat whipdi locks whip! So dem haffi get at him head quick, yu know waI mean, and stop it from grow. Mortimer Planno

(Film footage and words from Catch A Fire DVD, 1999)

31

The Rasta FoundationGanja

GanjaThe Holy Herb

Rasta Coconut Chalice.

Derminte and Bongo Stephan with chalice.

We use cannabis ya know? We use di herb. Herb is di healing of the nation. Like how is the destruction of mankind, herb is the healing of the nation. Da more you accept herb is the more yu accept Rastafari, yu dig wa mi a say? Wi ooo accept herb, herb is important but herb is more important to the people ooo dont accept yetbecaa dats the reality, I mean, a not similar to something you crave, but you check it inna yu sense and say, herb is a plant! I mean herb is good for everything. Why deese people ooo want fi do so much good fi everyone ooo call dem self governments and dis and datwhy dem say yu must not smoke di herb? Ya see? And we check dat and we kyaan find, we just see dem just say yu mussn use it caa it mek yu rebelagainst what? Bob Marley

Bob Marley in a cloud of inspiration.

32

The Rasta FoundationGanja

Chief Arguments
Ganja is illegal in Jamaica. However, Rastas know there is nothing wrong its use. They feel that when the government attacks people because of ganja, such an attack must be motivated by the desire to suppress the people. Below are words of REASONING taken from members of the Jamaican YOUTH BLACK FAITH. They were the group of Rastas central to institutionalizing of ganja and dreadlocks in early Rasta movement: We dont count ganja as a criminal offense. We show the policeman at all times that we [would] rather if you destroy us. For God says, The evil things pon this earth is the hand-made things. These are the things that brought up falsehood pon the people, those is the things that destroy the people. So, this is not the things that hand-made, this is God natural creation, and it always virtuous to show the man the Bible and Revelation 22: the herb that bear the various fruits, the leaf of it shall be the healing of the nation and in Psalms 104, him says, All the herbs that bearing seeds upon the land is made for man. So this is the chief argument we always confront them whenever we have an attack by the police. Yet, them never listen to it. (Chevannes, 157) The use of ganja may very well be the most dominant and well-known force in the movement's religious ideology, as well as the most controversial. Its use is founded in the Bible. Ganja, which is known as the "Holy herb, took on the role of a religious sacrament for the Rastas as the movement gathered speed in the 1930's. Its public smoking symbolized protest towards the oppressive power structure of Babylon, which had deemed its use illegal. Rasta reasoning is continuous in the confidence that there is nothing wrong with the use JAH-GIVEN GANJA. Therefore, if the government attacks and suppresses citizens for the use of naturally grown and harmless ganja, then the governments main motivation must be to downpress and control the people. In the eyes of Rastas, such a lawmaking stance of the government is a reflection of slavery. Any evil realm that oppresses the people, by depriving them of their rights, is known as Babylon. The term ganja refers to the ancient plant herb scientifically known as Cannabis Sativa, which Linnaeus, the father of botany, named in 1753. The name of ganja comes from India, where the use of ganja has been known for centuries for its enormous benefits in industry, economy, medicine, and spiritual meditation. In the United States, the Cannabis plant played a major part in the early development of the country. It made for ideal clothes, ropes, glues, fibers, and oils. Even the original U.S. flag was wholly constructed of hempit was very fabric of the country! It was also a major trade commodity. Although the part of hemp associated with fabric is different form the part used in smoking, one can see that hemp is a versatile product of our earth. The top flowering buds of the female plant are the part of the plant that is used for smoking.

From industry to spirituality, Cannabis is the solution!

33

The Rasta FoundationGanja

Hemp is of first necessity to the

wealth

and

protection

of

the

country Tomas Jefferson

The early Americans (the rebelled British colonizers who simply colonized the Indians land and called it the United States) used cannabis as a medicineit was the most prescribed medicine (next to aspirin) from 1840 to 1893.

Brief Hemp Facts:

The original drafts of the Declaration of Independence and Constitution were written on hemp paper. Hemp was used for money in America until the early 1800s. Henry Ford built and powered a car from hemp. The United States government encouraged farmers to grow hemp to help win WWII. Over a hundred medicines are used from the cannabis plant. The hemp seed is natures perfect food, packed with protein and essential fatty acids. (Robinson, The Great Book of Hemp.)

So, why is practical and beneficial Cannabis condemned?

Simply put; Babylon, who is the oppressive and controlling force of society, does not want it anymore! They have found a new industry that brings in more moneya chemical industry and economy. They have thrown away the notion that people should use natural products from our Mother Earth and have instituted an almost completely chemical system of life. The newly found goldmine and agenda of business is in petrochemicals and various chemical drugs (as prescribed by Doctors). Perhaps they know that in addition to feeding, healing, and enlightening humanity, cannabis can help save the earth and solve vast ecological problems, including deforestation. However, the very existence and essence of Babylon is to oppose that which is good and natural.

34

The Rasta FoundationGanja

Ganja: The Weed of Wisdom

While its use is largely connected with Rastas, ganja use among Jamaicans was by no means unique to the Rastafarian movement. Before Rasta emergence in the 1930's, native Jamaican herbalists used ganja as a folk medicine, particularly in teas and in smoking mixtures with tobacco. Although its use had been prohibited very early in Jamaica, most peasants had no knowledge of its illegality. With the emergence of the Rastas, however, the smoking of the herb came to take on new significance. (Swagga). Ganja is regarded as "Wisdom weed. Rasta leaders urge ganja to be smoked as a religious rite, further saying that it was found growing on the grave of King Solomon. Citing biblical passages, such as Psalms 104:14, Rastas attest to its sacramental properties: "He causeth the grass to grow for the cattle,

and herb for the service of man, that he may bring forth food out of the earth."
For the Rastas, whose beliefs do not necessarily form a religion per se, but actually a way of life, the smoking of the herb symbolizes much more than an attempt by the movement to, "Show its freedom from the laws of the Babylon." Rather, it is an intensely religious experience and the key to a new understanding of the self, the universe, and God. According to a leading Rasta, Man basically is God, but this insight can

only come to man with the use of the herb. When you use the herb, you experience yourself as God. With the use of the herb, you can exist in this dismal state of reality that now exists in Jamaica. You cannot change man, but you can change yourself by the use of the herb. When you are God, you deal or relate to people like a God. In this way you let your light shine, and when each of use lets his light shine, we are creating a God-like culture and this is the cosmic unity that we try to achieve in the Rastafarian community. Ras Sam Clayton,
1975. According to Rastas, the average Jamaican is so brainwashed by colonialism that his entire system is programmed wrong. His response to the world is conditioned by unseen forces due to European acculturation, and can only be "Loosened up" by the herb. The use of the herb results in a true revelation of Black consciousness, which brings about the proper love for the Black race. With ganja use, one's true African identity can finally be realized. One will also know that the revelations pertaining to Haile Selassie are true and that Ethiopia is the home of the Black people. For the Rastafarians, then, the smoking of the herb is both a reactionary device to society, freeing the follower from the establishment, and a religious sacrament, enabling the Rastafarian a oneness with both God and himself. Today, however, as he or she recites the prayer preceding the lighting of the herb: Glory be to the 35

The Rasta FoundationGanja

Father and to the maker of creation as it was in the beginning is now and ever shall be world without end: Jah Rastafari: Eternal God, Selassie-I. (Swagga). Devout Rastas do not drink alcohol, especially Jamaican rum, nor smoke cigarettes. Most people would agree that alcohol has contributed more to the destruction of society than the smoking of ganja. The reason that Rastas are against rum is because rum is the resident alcohol of Jamaica and many have seen its negative social effects. Rum (or any alcohol for that matter) can make you sick and/or violent, whereas ganja can heal and offer peace. Rum mosh up your insides. Just kill ya, like the system. System dont agree with herb because herb make ya too solid. Ysee, when ya smoke herb ya conscience come right in front of ya. Ya see it. Ysee? So, the devil he no like it if ya stay conscience and clean up your life. For devil see ya not gwaan fi do fool tings again. Yes, Rasta! Herb is the healing of the nation. Bob Marley.

Rastas shun cigarettes because moneymaking corporations, whose cigarettes are injected and sprayed with chemicals, produce dangerous and addictive tobacco. It is clear that any commercially pre-packaged cigarette contains numerous harmful chemicals. The tobacco found in todays cigarettes is certainly not completely natural. However, when mixing it with ganja, Rastas may smoke tobacco that is pure, natural, and fresh! Rastas are by no means accepting of drugs. A righteous Rasta will abstain from common Drugs such as: heroin, LSD, cocaine, and nearly all prescription drugs. The main reasoning behind this preference is that these drugs are manmade and adapted with chemicals. Herb, on the other hand, is a natural substance that Jah (the Lord) has created for our use.

And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat." (Genesis 1:29)

Testimony of Ganja
The following is part of an interview with a leading Rasta: Ganja is really used to bring forth a peaceful and complacent aspect within man. We do not believe in the excessive use of ganja. It cannot be used to excess. In that case, it would be bad for man. But, in truth, ganja
36

The Rasta FoundationGanja

used moderately is not bad. We do not find ganja as a mental depressor; ganja sharpens your wit, and keeps you intellectually balanced. It is not a drug; it is not an aphrodisiac either. We smoke it, we drink it, and we even eat it sometimes. We do not find it a poison. I have been smoking ganja since I was eighteen years of age. I now am fifty, and I have never been to a doctor for any ganja related ailmentsRas Sam Brown, 1975. Interview by Leonard Barrett, Sr.

The Chalice
There is only one method that is completely traditional and holy for a Rasta to smoke ganja. This is by way of the coconut chalice. The word chalice, as found in the Bible, has reference to a holy or sacramental cup. Since smoking herb is a meditative and enlightening event, why not use a spiritual and religious cup? A chalice is handmade out of a hollowed coconut shell. A hole is cut out of the top and a clay-fired cutchie, which name also means cup, is inserted and fitted into the top hole. In the cutchie, a half of a nutmeg is inserted to keep ganja from falling down. Two holes are then made into the coconutone for a hose to inhale the smoke, and the other hole for the thumb to regulate airflow. Before smoking, the coconut must be filled partially with waterthe Chalice is a true water pipe! Smoking with a Rasta Chalice utilizes the five universal elements: Earth from the ganja and the cutchie, Woodfrom the coconut and rubber (rubber comes from trees), Airfrom the smoke, Waterfrom the water in the coconut, and Firefrom the flame that lights and burns the herb.

Rasta Coconut Chalice

Clay-fired cutchie to hold ganja. Rubber hose to draw smoke. Thumb hole for regulated airflow. Water inside coconut An authentic handmade Rasta Chalice can be purchased at www.Reggae-Rasta.com 37

The Rasta FoundationNyabinghi

NyabinghiWord, Sound, and Power

There is a trinity of drums. These drums, when played by talented and inspired Rastas, unite the cosmic power of creation. The bass drum is the Drum in deep that pulses to the chants against Babylon and is known as The Pope Smasher. The base drum is the foundation drum, which universal pulse is broadcast straight from Africa. This African bass vibration is the authority of Nyabinghi music, which is the foundation of Reggae music. The next drum is the medium sized funde. The funde is the drum that provides the basic heartbeat rhythm, which allows the Voice of the akete drum to be understood. This drum follows the bass. The next important drum is the high-toned akete repeater. This drum is the lead drum and acts as voice of attack. The akete is the voice of the ensemble.

Is like spiritual war, is also physical war. But if we should try to actuate physical instruments or weapons of war and use dem, then we would be targets of Babylon police force and dem will out come and mash [with] stone, and lock up people, and give dem 38

The Rasta FoundationNyabinghi

prison sentences. So, we know, you know, true power of that earth is in I-ghest [highest] stages, cause life is like two stages, if you like, spiritual-mental and physical-practical. So, when we carry out combat on the spiritual-mental plain, we know we are more secure. Yes, we know we are less open to attacks and defects, yes, and verbal aggression on the level of commitment, termination and strength, because of word and sound. In the beginning was the word, the word was with Jah and word come to count itself flesh, so, even black hold drum sounds can take into itself certain force power and strive the weak heart. The word sound similar taken to itself certain word power and strive the weak heart Nyahbinghi is the music that kill, cramp, paralyze, give a joy, make a creation manifest. Nyahbinghi is the Kings music, King of Kings music, ancient music from the time of Salem, from Ithiopia ancient church triumphant of the churchical order. Nyahbinghi was very big in Africa when theocracy was the form of government and parliament was the church. For us word sounds is like releasing bombs, releasing rockets of death, releasing warplanes. (Ras Jah Bones) Jah Bones (1940 - 1997), writer, lecturer, activist, and elder of Universal Zion Church and Ethiopian World Federation Inc. in England. Jamaican born Jah Bones is author of the book One Love: Rastafari: History, Doctrine & Livity (1985). Previous quotations are from his words in 1988.

The term "Nyabinghi" is said to have come from a religious, spiritual, and political movement against the evil forces of the White man who was enslaving the native peoples of East Africa in the 1800s. The original name meant Death to the Whites, specifically referring to the Europeans. The early Nyabinghi was set up as a secret-society movement in efforts to overthrow colonial domination. The current meaning of Nyabinghi is, Death to Black and White oppressors. Nyabinghi today, also known as "Binghi," is the ensemble on special occasions, which are called

Grounations, to commemorate revered events. These events are as follows: The coronation of his Imperial majesty (November 2), his majestys visit to Jamaica (April 25, 1966), and his majestys birthday (July 23, 1892). Nyabinghi involves chanting, dancing, spiritual use of the holy herb and chalice (as a religious rite), and praise to Jah Rastafari. It is a great gathering of Rastas For inspiration, feasting, smoking, and social contact. (Barrett, 125) Festivities can last for several days.
39

The Rasta FoundationNyabinghi

Although there is no unanimous agreement as to the origins or exact spelling of Nyabinghi, the "The Nyabinghi is heard here, raising the power of earth to

the sky. Through rhythmic beats on the heavy bass drum, you can feel the earths very centerfrom smaller drums, carry the Rasta cry of freedom and dignity into the sky aboveRastafari have come to relax and share their innate power in nature. Some play the drums. Others dance in an unfrenzied, flowing motion. Each has its own, but all emanate for, and return to, the essential rhythm. NyabinghiEach sings his own song, all sing the same songCarry Rastafari home." (Nicholas,
70) The rituals of Rastafari are fully expressed in Nyabinghi gatherings. In this evening snapshot, Jamaican Rastas enjoy the mystic forces of their music, which is created by the following: Drumming, Dancing, Smoking, Chanting, and Reasoning.

"The Nyabinghi is the most important meeting of the Rastas, involving members from all over the island. It is comparable to the movement's convention and may last from one or three days to even a week." Barrett relates in his book, The Rastafarians, how he attended one such Nyabinghi. "The air was thick with smoke from the holy herb and the drums kept a haunting beat...One tune continued as long as an hour and without a break before another was started and continued on and on throughout the evening until the drummer was exhausted and his place was taken by another drummer..." One Rasta Elder describes the Nyabinghi as such:

The Nyabinghi mean to bring universal cooperation, coordination, and divine elements for all people, which is of righteous good. And this Nyabinghi dont mean that it is a plaything, it mean that it is for full universal, divine resurrection for all nation which is of righteous element. And that is the protest of full Nyabinghi to I and I, and continuous to work it in the fullness of its activity until peace will come to all nations upon earth in the power of Jah Rastafari as the coordinator of us all. (Rastafari Voices, 1978 Video Tape)
Nyabinghi music, which is distinctly an offbeat rhythm, reflects of the Rastas vibration with society. The heavy bass sounds represent the death of the oppressive 40

The Rasta FoundationNyabinghi

society and are answered by the sharp high tones of the repeater symbolizing a resurrection of society through the power of Jah, Ras Tafari.

41

The Rasta FoundationNyabinghi

Churchical Chants of the Nyabingi (Heartbeat Records, 1983)

The Nyabingi chants on this album provide a rare opportunity to appreciate the righteous anger and dread indignation, which fuels the creative energies of Rastafari. These chants were recorded at a Nyabingi session held on Ronald Reagan's 1982 visit to Jamaica; the session lasted for seven days. While the President of the United States was carrying out the affairs of state and enjoying the accolades of "Establishment" Jamaica, the hills of upper Trelawney, on the fringe of the famed Cockpit Country, were ringing with the sound of the Nyabingi drum while the Rastafari Judgment fire blazed through the night. Churchical Chants of the Nyabingi presents for the first time on the redemption songs of the Nyabingi.

Ras Pidow (below) in Washington D.C 1989.

Below are selected lyrics to the chants contained in the above album. FIRE MAN Fire man Rasta fire man Fire man Rasta Fire man. KEEP COOL BABYLON Keep cool Babylon You dont know what your doing Keep cool Babylon You dont know what your saying Keep cool Babylon You dont know what your doing Keep cool King Rasta yard is cool Jah Jah go chant down lightning and thunder fi clear di way Whirlwind come and Jah tek im away Keep cool, keep cool Jah Jah yard is cool.

Above photo by Jake Homiak, Smithsonian Institution

Photo of Ras Michael (on left) playing the akete/repeater drum.

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The Rasta FoundationNyabinghi

The following paragraph is taken from: <http://www.niceup.com/artists/ras_pidow.html> Born 1931 in Kingston, Jamaica, Ras Pidow was one of the first in the movement of Rastafari. Although scorned and reviled by society for praising His Imperial Majesty Haile Selassie-I as the almighty, growing the locks of the head as the holy covenant and using the ganja plant as a spiritual sacrament, Ras Pidow has endured as a living Testament that good must conquer evil and love must be the law that governs humanity. As a recognized elder of the Haile Selassie-I Nyabinghi Order Theocracy Reign, Ras Pidow and fellow [Rastafari] Elders through the power of His Imperial Majesty and the assistance of the Smithsonian Institution made a pilgrimage to America in 1989; their mission was to spread the truth of Rastafari and to universally expand peace, love, and Overstanding. After traveling nationally and performing at the Smithsonian's National Folk Festival, the elders received positive response from the people and the press, including The Washington Post. On July 4th, Ras Pidow and brethren made a showing at the NORML smoke out, a concert for the legalization of Marijuana. "If herb is a crime, then God is a criminal" chanted Ras Pidow to the blazing lick shots of the Nyabinghi drums before the enthusiastic crowd of supporters.
Ras Pidow was a recognized Elder of the Rainbow Throne of the Niahbingi Theocratic Order. Story teller, teacher, priest, Ras Pidow represents a life-long I-dication (dedication) of principle. He died in March of 2001. Below is taken from the 1992 album cover Ras Pidows Modern Antique. He is seen reading truth as contained in the Bible. Ras Pidow delivers the message of Divine importance that Haile Selassie is the Almighty.

If herb is a crime, then God is a criminal. Ras Pidow

The Elders of the Nyabinghi Order play a crucial role in Rasta authority and operate as a Priesthood, whose authority is that of Melchizedek.

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The Rasta FoundationJudah

The Importance of Judah

Judah, thou art he whom thy brethren shall praiseThe scepter shall not depart from Judah, nor a law giver from between his feet, until Shiloh come; and unto him shall be the gathering of the people be(Genesis 49: 8-12)

In 1930, news came of the crowning of an Ethiopian King. However, this was not merely another King being crowned. This King was crowned His Imperial Majesty Emperor Haile Selassie-I, King of Kings, Lord of Lords, and Conquering Lion of the Tribe of Judah, Elect of God, Light of this World, King of Zion. This King was the 225th great grandson of King Solomon. The coronation (crowning) of Haile Selassie-I was attended by many nations. In addition, the sacred golden Scepter of the House of Judah was rightfully returned to the new King of Ethiopia. Historically, pirates under British command brought African slaves to the New World to enrich the Babylonian Queen Elizabeth I. Marc Antony and Julius Caesar stole the golden Scepter of the House of Judah, which was magically empowered with the authority and power to rule the world, from Ethiopia. They undoubtedly used it to build the Roman Empire. From Rome, the Scepter was stolen by Britain, who soon inherited the Roman world. Duke of Gloucester, son of King George V of Britain, was sent by his father to represent the British throne and to return the Emperor the stolen Scepter as a gift. While in Ethiopia, the Duke became drunk and wandered off into the wilderness and ate tall grass, revealing himself as the reincarnate King of Babylon, Nebuchadnezzar. When the Duke gave Selassie the Scepter, the Emperor regained his powers. Selassie sent a mysterious emblem back to England with the Duke to give to his father. When King George saw the emblem, he was paralyzed and soon died.

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The Rasta FoundationJudah

African Christians now began asking many questions. The throne that Haile Selassie-I represented was the oldest living throne on earthalmost 4,000 years old. (The throne of the Royal House of Britain, the colonial sovereign of Jamaica was less than 500 years old.) It was not only that African people saw that they had an African King exceeding all over colonial sovereigns in royal status and antiquity, but that this King's throne represented the throne of God on earth, established by a covenant between God and King David as recorded in the Old Testament (II Sam: 7). People earnestly searched the scriptures and the prophecies concerning this throne in Ethiopia. The 49th chapter of Genesis (verses 8-12) reads that God had promised the custodianship of His kingdom to the Tribe of Judah. Moreover, God had made an eternal promise to King David and King Solomon, that their throne and dynasty (lineage) would endure as long as the Moon and Sun, and that David would never be short of seed to sit on his throne (see psalms 89). It is also emphasized that the kings of this dynasty were not only the kings of Ethiopia, but also the kings of the whole earthrepresenting the justice and judgment of God in human affairs (see psalms 72). When God's people sinned, He told them that He would punish them by famine, pestilence and the sword, and He would scatter them to the four corners of the earth. They would be ruled by a foreign power and be servants to other nations. But when they returned to God with all their hearts, He would rise up one from the family of David and Solomon who would re-gather His people back into their own land, (see Ezekiel 37, Isaiah 43, Jeremiah. 23, and 33). Then, God promised that by the seed of David, the Tribe of Judah, He would set up His promised Kingdom on earth, which would be a light to the world. His people would be returned to their land and no more would they suffer. H.I.M. Emperor Haile Selassie-I was born on July 23, 1892the beginning of the astrological sign of the Lion. By the dignity of His stature, the discipline of His character, and eyes that reflect a sense of purpose and mission, he was seen by Bible students as the promised Messiah from the House of Judah. His titles fit the only man on earth "Worthy to open the book and to loose the seven seals." (Revelation Chapter 5) Before his coronation, his name was Ras Tafari Makonnen. Jamaicans, who saw him as the long awaited Messiah, began calling themselves by his name, Rastafarians. To the Rastas, this King was the one promised from the House of David, who would re-gather them from their lands of captivity and bring them again into their own land, EthiopiaZion.

Coronation of the

King of Kings Tribe of Judah.

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The Rasta FoundationJudah

Jeremiah 8:21

I am black.

46

The Rasta FoundationHaile Selassie

1966 Visit to Jamaica

I said to the people, Be still, and know
dat His Imperial Majesty, Emperor Haile Selassie of Ethiopia is di almighty! Bob
Marley

A banner to welcome the King of Kings.

A Rasta onlooker awaiting H.I.M.

Arriving in Jamaica for the first time, H.I.M greets the multitudes of Jamaicans and Rastas.

47

The Rasta FoundationHaile Selassie

On April 21, 1966, thousands of dreadlock Rastas and Jamaican citizens gathered at the Kingston airport to await the arrival of the Ethiopian KingHaile Selassie the first. In the hour of his arrival it was raining. When his plane came in from the east, the rain lightened and over the masses flew a white dove. To the Rastas this was a symbol of divinity. Later, the King went and met with leaders of the country. Some say that these meetings were covert meetings to establish African-Ethiopian influence in Jamaica. When His Imperial Majesty, Emperor Haile Selassie-I, visited Jamaica in 1966, he said that "Ethiopians and Jamaicans have a relationship going back for a very long time," and that "Jamaicans and Ethiopians were brothers by blood." Many Jamaican Rastas, at the time, sought to be taken back (repatriated) to the African Homeland. However, Selassie insisted, Jamaica must be repaired and more fully situated first. [When I first took interest in the movement and idea of Rasta, I wondered what Selassies own position was pertaining to his divinity. For years, the Rastas hailed him as God. So, how did Selassie view this? Did he claim he was God, or Jah? The answer is in Selassies true humbleness, thus, he neither publicly claimed nor denied his divinity.]

Selassie-I is Great Davids Greater Son. Selassie-I is of the House of David, which is of the House of Judah, which is the divine and eternal throne established by the Lord. Selassie-I was born of Davidic descent. He is the Root of King David. Ras Tafari comes through an undefeated genealogy from King Solomon and Queen Sheba. Therefore, Selassie-I is the Lords returned through proper orderthrough the line of David, who was from Judah (a son of Israel). His name, Haile Selassie, literally means, Might of the Trinity. The name Ras Tafari means, Head creator in Amharic. Ras is a title given to Ethiopian royalty.

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The Rasta FoundationDeath

Rasta and the Concept of Death

So, if the key element in Rasta were accepting His Imperial Majesty, Haile Selassie-I, as divine, would his death cause any problems and contentions for current Rastas? The answer is no. Death is of no relevance to the Rasta. God is the God of the living and not of the dead. Rastas do not think about death or the dead. They take literally the Bibles words, Let the dead bury their dead. It is for this reason that Rastas refrain from attending funerals.

The most dramatic revelation has been the death of the King in August of 1975. His death caused many to seek out the Rastafarians for some words of wisdom about their future. But, to the surprise of many, the Rastafarians, true to their doctrine about death, did not show any emotional response. To them, the King had not died; he had only moved away from the temporal scene in order to carry out his work as God and King in the spiritual realm. As a spirit, he will be much more accessible to his followers both in Ethiopia and Jamaica. One needs only to call his name and enter into his spiritual vibrations to feel his power. (Barrett, 253)

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The Rasta VibrationLiving Diet

I-talThe Rasta way of life

Rastas know that natural is better than artificial. Artificiality, which is false and unnatural, is part of the great lie of Civilized man. When we consume and eat artificial foods, this artificialitythis unnaturalnessenters our very being as our lifeblood carries it through every part of our body. Artificial sugars, sweeteners and preservatives, which we find in almost every product (especially processed foods and drinks), are so injected with chemicals that our bodies stray further and further from natural harmony. Naturalness is to humans what artificiality is to machines. Shall we be humans and be one with nature? Or, on the other hand, shall we remain part of a great machine and destroy nature? The Rasta is for the earth. The Rasta is for humanity. By eating artificially we, therefore, live artificially. Living through metal cans, processed foods, and plastic wrappers, our minds become processed and our lives become wrapped in a false covering. Artificiality cuts us off from essential contact with Mother Nature. Being dependant upon the artificial processes, rather than the natural processes, enslaves us mentally and physically. If we cover ourselves with purity, purity of thought and intention, we will be true to ourselves and to the earth. The Rastaman is an earthman that utilizes the earths natural creations and vibrations. The Rasta believes in One Love among all living things. Rastas generally adhere to a set of strict guidelines regarding diet. Rastas forbid the eating of pork and this is the one rule that is accepted by all Rastas. As a whole, Rastas are vegetarians and avoid eating the death of animalsincluding beef and chicken. Rastas also avoid shellfish and fish with no scales as well as large fish that are over 12 inches. (Large fish have more developed spirits and souls than do smaller fish.) Rastas believe in not killing other creatures. Therefore, Rastas are mostly vegetarians and fruitarians. This is being Vital or I-tal, which is a completely natural and living diet.
Ital is a term used by Rastas, derived from "vital, which means a natural and healthy way of life. One aspect of Ital is the Ital food: because the body is a temple, you should not eat impure food. Also, you must take care of your body, cause it is Jah creation. Body is the Chapel. Ital is generally a vegan diet, even if some Rastas eat fish. Some prohibit salt, some not. In all cases, Ital prohibits pork, preservatives, and chemical ingredients. Ingredients have to be the most natural possible. French Dread

So, what is I-tal food? Simply put, I-tal food is organic, non-processed food directly from the earth (i.e., vegetarian or fruitarian by most definitions). "I-tal is vital" best summarizes the Rastafarian belief that pure food from the earth is the most physically and spiritually beneficial. Interestingly, white table salt is not I-tal because of the chemical refining it has been througha real change from natural sea salt. Ganja is considered Ital since it is smoked, or drank as a tea, in its natural state. Moreover, ganja is considered a holy herb and healing agent that can be used in pretty much any recipe or occasion. 50

The Rasta VibrationLiving Diet

Pork

is the worst of all meats to eat since harmful parasites, which are always in pork, remain alive even after incredibly high cooking temperatures. Pigs are also scavenger animals.

Meat is abandoned because it comes from the killing of animalsmeat is death. Pork is specifically despised above all meats and foods. Pork is called, That thing to avoid the horrible names of a pigs and swine. I-tal is the natural way of living and eating. Ital shuns cigarettes (due to heavy chemicals), alcohol, and all other chemically made drugs. Cows milk is referred to as "White blood" and is, therefore, not included in an I-tal diet. The natural use of Cows milk is for feeding baby cows and not humans.

Health, if it is taken care of and guarded well, is a divine gift available to everyone. If health fails, then nothing can be enjoyed. What good is a million dollars if you are too unhealthy to enjoy it? If health is jeopardized, then life is jeopardized. So, let your food be your medicine and your medicine your food in its natural state. Let us get well and stay well by this simple and natural waythe I-tal way! To achieve optimal health we must remember that life comes from life. Live (living) foods are the best source of life-giving energy, not dead and decaying foods. So, look forward to live foods, such as raw fruits, vegetables and their juices, herbs, seeds, nuts, and grains. This is the best way to attain and maintain health and to teach our body to maximize energy, have longevity, and not die prematurely. Disease and illness would be rare if our blood stream were pure. Yet, disease, illness, and fatigue come from an abundance of mucus, toxins, and poisonous waste matter in the system. Such the case is the result of dead foods being taken into the body that cannot be assimilated or eliminated. Foods too high in protein cause indigestion, as do meats of all kind, eggs, fish, and cows milk. The use of starchy foods also seriously contributes to intestinal ills and constipation. Acidic blood is one of the results of excess of sugar and starch. Greasy-fried foods are another cause digestive troubles. I-tal living is more than a just way of eating, and is more than dietary and hygienic laws. Living like a Rasta, which is a way of life and not an organized religion, is I-tal living. Along with the idea of a natural and pure way of life, a Rasta lifestyle is inclusive of all aspects health. I-tal Rastas will not put chemicals in their mouth, which are unhealthy, unnatural, and poisonous. I-tal Rastas will not spread and rub chemicals of death onto their body that virtually all Grooming products contain.
One of the most toxic killers found in all shampoos and virtually all other Grooming products is Sodium Lauryl (Laureth) Sulfate. This toxic killer is actually a harsh detergent that is found in products that Foam. It is used in industrial engine degreasers, floor cleaners, water softeners, and auto cleaning productsa very strong and effective degreaser. As a result, its use will dry the skin and hairstriping away natural oils. People who frequently use Body products will later suffer from dry skin, balding heads and, at worst, cancer, and premature death!

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The Rasta VibrationLiving Diet

The reader should be on the lookout for many other toxic chemicals found in daily Beauty and grooming supplies. Many are active ingredients in industrial products. (Look for Propylene Glycol found in common body products and know that it is the active ingredient in anti-freeze.) Furthermore, remember that chemical poisons enter our bloodstream through the millions of pores on our skinour skin breathes!

Reasoning
Rastafari is both a philosophy and a way of life that steadfastly adheres to the laws of nature. Such thinking made manifest by the foods Rastas eat. If the body is a temple, then it should be protected and cared for as such. All things in nature, fruits, vegetables, and herbs are been provided by JAH and should be held sacred. Rastas believe in a concept of One Love. This refers to the belief that we are all one (I and I) and should not hurt any other living thing because we will also unknowingly be hurting ourselves. This concept is at the heart of Rasta deliberation. They all may be One; as Thou, Father, art in Me, and I in Thee, that They also may be One in Us; that the world may believe that Thou hast sent Me And the Glory which Thou gavest Me I have given them, that they may be made One, even as We are One: I in them, and Thou in Me, that they maybe made Perfect in One. (John 17:21-22) This passage illustrates the biblical basis for the concept of I and I. Rastas recognize countless natural and spiritual reasons for avoiding meat. Man was not intended to kill and digest meat. Flesh-eating beasts have long sharp teeth and jaws that only move up and down. Humans have short and dull teeth with jaws that can grind from side to sidelike an ape that grinds fruits, nuts, and plants. In addition, flesh eaters secrete a huge amount of hydrochloric acid (much more than humans) that easily digests flesh, bone, feathers, fur, and hair. Humans, like plant eaters, have long intestines12 times our body length. The intestines of natural carnivores are smooth and shortonly 3 times the length of their body, which allow quick passage and digestion. Human intestines have ridges and pockets that hold food for as long as possiblebest for a nonmeat diet. Because toxic flesh goes very bad the moment death occurs (gaining bacteria and parasites), it is harmful for meat to be in the body for many days traveling the long avenues of human intestines. Because fruits and vegetables (Ital foods) do not spoil as fast as meat, they are better digested than meat. As well as avoiding meat, I-tal Rastas avoid processed foods. Processed foods are all embalmed with chemical poisons and, thus, are no longer I-tal. This means that they are no longer natural and certainly not vital. Preservatives, artificial additives, and things of this un-nature are avoided for good reason. For ye are the Temple of the Living God, as Jah hath also saidpresent your bodies as a living sacrifice (Romans 12:1), I will dwell in them and walk in them; and 52

The Rasta VibrationLiving Diet

I will be their God and they shall be my people. Rastas take this passage to heart and assume that whatever they are polluting their bodies with also is polluting JAH.

Spiritual aspects of avoiding meat:

Life is a cycle of karma (What goes around comes around) Animal meat, which has come from animals who have lived their entire lives in cruel dark factories (especially in America) and suffered frightening deaths by machines, is not good to eat. Such a negative life means that extremely negative vibrations have are part of every fiber of their being. These same animals are living in conditions similar to that of slaves (most animals born and die in their same cage) and most are literally insane from their extremely unnatural situation. The real horror comes when the animals, which are still alive, face death at the blades of machines. To eat such meat is to take in the vibrations of the animals pain, suffering, and fear, and death into your own body. These vibrations will surely stay with us long after a partial digestion. What goes around comes around. Whatever food you eat, you eat the essence of what was done to the food.
o The author feels that in early times (before this modern day of chemicals and poisons, which are being fed and injected into livestock) that animal meat was much better to eat. Meat was also eaten sparingly (in times of need)not like todays peopleeating commercially processed meat virtually every day. In past generations, a different and proper respect was given to animals and their spirits. Todays meat is hardly fit to eat. Todays meat is saturated with negative vibrations!

"If ya eat flesh ya becomes a walkin' cemetery, a walkin' tomb, storing all dat dead flesh inside of ya. Dat supposed ta be buried in de ground, nah in de body. Ya take yah temple and ya make it a burying ground."

--BONGO ROACH "We know of life becaz we are feelin' life becaz we used ta be dead and we know what life is now. Changin' from dat carnivorous eatin' ta dis 'erbivorous life, we feel de difference. We know it and we tell ya about life."

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The Rasta VibrationLiving Diet

RED
To eat purely, vitally, and I-tally, is to eat foods that are alive within lifes natural living temperature range. However, through an ancient deception, man has been made to think that he must put fire to his food. The process of cooking (including frying, baking, boiling, and, yes, even steaming) food at high temperatures is what kills and destroys the vital elements of the food. Death begins when vital enzymes are destroyed at 108 degrees! Even doctors know that when any cell tries to reproduce using broken or dead (cooked) building blocks, which are amino acids and other essential nutrients found in foods, the new cells produce weaker and weaker cellsweaker than they originally were. The more a person eats cooked food, the more this process occurs (known as aging) until, finally, the cell is too weak to carry its vital functions and dies. The source of the most healthy and vital life is found in eating healing, cleansing, and nourishing, living foods made perfect by Jah Ras Tafari! I-tal or completely pure and natural, vibrations comes when life is lived in such a way that our very being radiates positive vibrations from our mother earth. There are two essential parts to the I-TAL concept: how our bodies and minds would be if we ate nothing but meat everyday. how our bodies and minds would be if we ate nothing but fruits, nuts, vegetables, and grains everyday. By eating the second, we live longer, gain health, and emit positive feelings. By eating the first, we die sooner, lose health, and emit vibrations of death.

Imagine

Imagine

1. Live in such a way that you, who are part of the human race, mentally cease living in a rat race. "You got the horse race, you got the dog race, you got the human raceOh it's a disgrace to see the human race in a rat race." 54 -Bob Marley, Rat

Living Foods Give Us: Strength & Mind Power! Energy! A 120-Year-Old Healthy Life!

The Rasta VibrationLiving Diet

Read Dr. Suzar Epps book, Drugs Masquerading as Foods, as it is the best book ever written on nutritional truth!

55

The Rasta VibrationMoral Code

Sam Brown, an earlier follower of Rasta, listed a 10-point moral code of Rasta:

1) We strongly object to sharp implements used in the desecration of the figure of Man, e.g., trimming and shaving, tattooing of the skin, cuttings of the flesh. 2) We are basically vegetarians, making scant use of certain animal flesh yet outlawing the use of swines flesh in any form, shell fishes, scale less fishes, snails, etc. 3) We worship and observe no other God but Rastafari, Pagan outlawing all other forms of Pagan worship yet respecting all believers. 4) We love and respect the brotherhood of mankind, yet our first love is to the sons of Ham. 5) We disapprove and abhor utterly hate, jealously, envy, deceit, guile, treachery, etc. pleasures present6) We do not agree to the pleasures of present-day society and its modern evils. 7) We are avowed to create a world order of one brotherhood. 8) Our duty is to extend the hand of charity to any brother in distress, firstly for he is of the Rastafari order - secondly to any human, animals, plants, etc., likewise. 9) We do adhere to the ancient laws of Ethiopia. 10) Thou shall give no thought to the aid, titles and possession that the enemy in his fear may seek to bestow Rastafari. on you; resolution to your purpose is the love of Rastafari.
(Brown)

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The Rasta VibrationSpeech

Rasta Essence
HAILE I JAH RASTAFARIFOUNDATION OF CREATION. I AN I KNOW HISTORY HAS PROVED AND SHOWED DAT ETHIOPIA IS THE CRADLE OF CIVILIZATION. ETHIOPIA IS DI INCUBATOR OF DI EARTH, WHERE LIFE HAS FIRST STARTED TO EXIST FROMI AN I ALSO KNOWHAILE I SELASSIE I HE IS ALSO THE FULLNESS OF KING SOLOMONTHE RETURNED MESSIAH TO EARTH DIS DAY. FOR IN PROPHECY HAS SHOWED DAT IN DIS DAY HE SHALL COME IN DIS NAME, DAT IS SO TERRIBLE AND DREADFULRAS TAFARI. HIS MAJESTY IS CREATOR FOR DI EARTH. I AN I KNOW DAT PROPHECY HAS SHOWED DAT ANYONE WHO REALLY HAVE THE ARC OF THE COVENANT IS REALLY CREATION PURE MASTER AND EARTH RIGHTFUL RULERI AN I KNOW DAT RAS TAFARI IS REALLY THE HEAD OF EVERY FULLNESSTRUTH AND RIGHTGIVE THANKS AND PRAISE TO THE MOST HIGH EVERY TIME. RAS TAWNY RAS

Articles of Rasta Faith

The remnants of the House of Israel are the Ethiopians, who are scattered abroad. The tribe of Judah is the Conquering Lion, from which came Haile Selassie, Jesus Christ, King Solomon, and King David. The life is to testify of Ras Tafari. Life should be lived and enjoyed by natural means. Dreadlocks and ganja are part of the Rastas religious rite. 57

The Rasta VibrationSpeech

Prelude to Rasta LanguageThe Speech of Protest

Rasta Brother Wato describes the start of the Jamaican Rasta dialect:

It just arises in conversation, describing many things. Or several times you have several different types of reasoning and you step up with the words. Now that you have seen that the Chinaman in this country, if him want to destroy you, him can destroy you, and you can stand in his presence and speaking something to destroy you and you cant know. You can stand in the presence of the Indian man and him speaking something to destroy you and you dont know. And you have other people here who speak different language and you can be in the midst of them and them speaking something to destroy you and you dont know. So we, the Rasses, suppose to speak, that here, there and anywhere we find ourselves, we suppose to speak and no one know what we speak beside ourself. Thats how we get to start. (Chevannes, 166)
Furthermore, the reader should know the following: 1. The Rastaman vibration is the vibration of resistance to the system of Babylon. 2. This resistance is available through Word, Sound, and Power

3. The language of the Rastaman is part of the entire movements

conception. Rastamans conception is one of reality. Basic words and terms take on new meaning. Such as Overstand in place of Understand and Downpress instead of Oppress. Rastafari is word power. Instead of weapons, words are used to solidify ideas and establish justice. The Rastaman uses the power of words to deliver his message. This is evident in Nyabingi drumming, where the sound of the drums convey messages that all can understand. Every sound the Rastaman makes, whether through words or drums, is a message towards truth. Rastas speaks a twist of English because, in colonial Jamaica, the original African language was vanquished over time by the British rule and enslavement. Granted, all the island of Jamaica speak a dialect of English called Patois {Patwah}, but Rastas speak even a sub dialect of Patois. The variation of the Rasta language starts with the replacement of the word Me with I. The personal pronoun I is the most important. 58

The Rasta VibrationSpeech

The I is the most basic and important element in Rasta speech. In Rasta speech, there is no ME, there is no YOU, and there are no WE or USthere is only I and I. Everyone is an I, so there is no need for second person dialog. Selassie is an I, and his name becomes Selassie-I. Most would read this I as Roman numeral after Selassie. Such as in Selassie-I (the first). Obviously, the Roman numeral I stands for the number one and signifies The first. To the Rasta, this I also stands for I, as in a person. Rastas always say I (pronounced eye) after Selassie. The same I sound is found in the end of the word Rastafar-I. We dont make no one a second person. We dont say I and him or us. We just say I-an-I because every person is a first person. (Chevannes, 211)

But eyes have they and see not, only Fari could see... (Rastafari Movement Association, 1976.)

The concept of Seeing is a concept in Rasta belief that is unmatched. The eye is the organ of sight. This is why the Rasta and non-Rasta in Jamaican use the popular words Seen and Sight, as in, Do you see or See it? For if one cannot See (with the eyes, mind, or heart), one cannot come to terms with reality. To See something is to accept reality. Take the name of Selassie; the word, sound, and power of See comes at the beginning and end of his name. See-las-see. This can be further witness to the truth of Selassie-I as Alpha and Omegathe Beginning and the End. The use of the I sound is present in the majority of all Rasta speech. The integration of this sound is found in many words such as the Following: I-tal (vital) I-dren (brethren, which Jamaicans pronounce as bredrin or bredren.) I-ternal (eternal) I-preme (supreme) I-man (me or you) I-ditate (meditate) The list can go on and on and one can see that these I-words are easy to create. 59

The Rasta VibrationSpeech

Clarence, a Jamaican Rasta, explains:

First there is the Imperial I, who is called Haile-I Selassie-I. Then there is the I-wah (hour), which represents the unending spiritual time of Jah Rastafari. And there is the I-ree, which is the time that all men pass through. And then there is the I, which you will take to mean myself. And there is I and I, which is myself and all the Rasta brethrenand even you. As in Let I and I partake of this I-nscience, which refers specifically to this herb here. Did I tell it too fast for I? Its easy. This I-nscience lead to good I-ditation, which bring on the I-vinity of a mon
It is difficult, if not impossible, to teach any language by explanation only. The remainder of this book is filled with the language of both the Rasta and the average Jamaican by means of dialogs, words, examples, and song lyrics. You will be learning both Rasta speech and normal Jamaican Patois. This book shall allow you near mastery in understanding and speaking the Jamaican language.

The Rastas have contributed more to the Jamaican culture than any other group.

Not everyone in Jamaica is Rasta. However, all people in Jamaica have at least minor associations, either in passing or in person, with Rastas. The general Jamaican population, particularly the youth, have integrated a great deal Rasta lingo into their normal speech and conversations. Since the Rasta culture is the biggest cultural force in Jamaica, the majority of the people in Jamaica have soaked in the common lingo and expressions of the Rasta. Many of the popular Jamaican Reggae musicians are Rastas and, therefore, have employed the language of Rasta. Reggae-Rasta musicians are also icons to the people. The remainder of this book, following parts two (Reggae) and three (Bob Marley) is filled with the speech and the language associated with Jamaica and the Rasta.

60

The Rasta VibrationReggae Music

Through Downpression Comes Reggae The Music of Truth.

Old pirates yes they rob I Sold I to the merchant ships Minutes after they took I from the Bottom-less pit But my hand was made strong By the hand of the almighty We forward in this generation triumphantly All I ever had is songs of freedom Won't you help to sing these songs of freedom? Cause all I ever had redemption songsBob Marley, REDEMPTION SONGS

When I remember the crack of the whip My blood runs cold I remember on the slave ship How they brutalized our very soulsBob Marley, SLAVE DRIVER

It is from the African homeland that the true heritage of Jamaica births itself. Consequently, both the Reggae and Rasta movements are also rooted in Africa. Virtually every Black person in Jamaica can claim direct African-slave ancestry. The Jamaicans living today are the posterity of African slaves who were brought to the Caribbean to work on sugar plantations. Shown above: two famous Bob Marley and the Wailers songs relating to slavery. Shown below: African slaves in Jamaica.

The roots of reggae music date back to slavery times. Planters who celebrated various slave holidays formed orchestras. Their events were filled with a rhythm and a dance that was purely African. A core issue of reggae music stems from the brutality of slavery and colonialism. The rhythms, chanting, and dances have all been maintained in Jamaica since the first slaves arrived from Africa. Current reggae is an extension and a remnant of African music. 61

The Rasta VibrationReggae Music

Along the same roots, reggae music reflects the basic rhythmic influences of Nyabinghi drumming and is considered the Backbone of Reggae. The traditional drumming of the Rasta Nyabinghi helps to keep the vision of the African homeland alive. Few people know that Reggae music is an imitation and extension of the religious drumming of the Rasta Nyabinghi. Reggae music is meant to carry a beat this is in protest towards the injustices of politics, which is what the Rasta Nyabinghi was founded upon. (See Nyabingi chapter.) Interestingly, Jamaica has had a profound effect (mainly because of music) upon the rest of the world. Reggae music, in its various forms, is known in many nations as an enjoyable and pure beat. The general society of Jamaica, in the beginning of the reggae scene, was opposed to the new music. The emerging reggae music was in rebellion to the establishment of the government and was constantly pointing out the obvious injustices of politics and society. To the educated Stoosh Jamaicans, and those who aspired to Babylon, anything coming form America, the U.K., or even Canada was considered superior. This ideology and thought process resulted in reggae being the music of the ghetto and was disregarded to all but the poor class of the Black society. It was not until the rising popularity of Bob Marley, over a decade later, that the masses finally caught on to the power and depth of the Reggae-Rasta movement and its message. During his lifetime, Bob Marley had almost no following among African Americans. Below, is one of his famous quotes pertaining to his music.

Reggae

is always there, ya know. But, di ting dat makes our music so important is ouris the lyrics I tink. Yes, it is necessary to understand da lyrics. Ya know, it have meaning too. But, it becaa some people undastand words, ya know, some people neva got chruu dem sitation dehso. But, majority of the world suffamasses of the people suffa dis music come from di masses of the people, ya know? -Bob Marley

Music

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The Rasta VibrationReggae Music

For a tiny impoverished island that has only been an independent nation since 1962, Jamaica has produced a truly astonishing realm of music. The new music era started with Ska (1960-66) then to Rock Steady (1966-68) then to various forms of mainly Rasta developed music named Reggae. The music from 1969-1974 is called Early Reggae, and music from 1974-1983 is Roots Reggae. The current and popular reggae is called Dancehall Reggae, which began in 1983. During the 1970s, Rasta-inspired reggae themes became central to the sprouting national consciousness of Jamaica. The most famous of all reggae-Rastas was (and still is) Bob Marley. Other famous dreadlocked reggae-Rastas, who revolutionized reggae, were Burning Spear, Peter Tosh, Bunny Wailer, Jacob Miller, Third World, and (Islamic non-dreadlocks) Jimmy Cliff. Currently, many reggae artists capitalize in the limelight of the Jamaican-dreadlock-Rasta culture and claim to be Rastas. All the same, it is through reggae music that powerful messages, which are about common social injustices, can be felt and understood. Reggae today, as we know it, probably would not exist if it had not been for the Rastasespecially Bob Marley. Surely, other forms of music would exist in Jamaica, but the vibrations of Ras Tafari were too powerful to be contained solely in Jamaica. The world now knows of Ras Tafari through the dreadlocks of Bob Marleythe one Rasta missionary needed! By the end of the 1950s, music all over the developing world was changing to a new beat. The musical pressure in Jamaica was based upon the powerful American Rhythm and Blues influence. R&B soul music was the music of choice for most all Jamaicans at the time. Soon, the Rhythm and Blues came to and end and was replaced by Rock & Roll. The White mans Rock & Roll era and music were not taken too well in Jamaica. Accordingly, new music was now being created in efforts to imitate the Soul sounds and beats found in R&B. The era of Jamaican music was now beginning.

I hope Jamaicans dont ever forget that reggae is a culture. Its not just a music, its culture belonging to us, created by us and we must take care of it.
Alton Ellis (Reggae Star) Jamaica is well known (besides its beautiful beaches) for two thingsReggae and Rasta. Both of these phenomenons originated in Jamaica. Thanks to the influential Bob Marley, to this day, they continue in their progress. It is safe to say that people knowing nothing of Jamaica, except for their idea that it is a Nice Caribbean vacation spot, will 63

The Rasta VibrationReggae Music

most certainly have some knowledge about any of the following: Bob Marley, Reggae music, Dreadlocks, Rasta, and Ganja. It seems that these topics are almost always associated with Jamaica. It is true, however, that these all are part of the history, culture, and society of Jamaica. It is safe to say that the Rastas were the people who made a name for Jamaica. Reggae is a life-loving, life-feeling, and life-giving music. It is of one universal heartbeat. Technically classified as Folk or World Music, Reggae is a very popular sound that is spontaneously generated through experience, emotions, and real circumstances. Jamaicans created Reggae to satisfy their social and spiritual needs in a third-world country struggling to survive under the oppressive rule in the White mans world. Jamaica, which is the reggae capital of the world, has remained the homeland of Reggae and is now enjoying an elite status in the music world. Many countries play reggae, host reggae concerts, and broadcast reggae through the radio and TV. The powerful and inspirational messages, which are contained in genuine reggae, apply to all people.

The Lyrics you can analyze The riddim you must feel
Ghetto Bard Wayne (Dub poet) Reggae has always been based upon a danceable beatknown as the Reggae beat. One genre of reggae music is Conscious Reggae, whose lyrics deal with important social issues and moral messages. Even this reggae music is a music made to dance to.

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The Bob Marley Vibration

Part Two:
The Bob Marley Vibration

1945-1981

Rasta Prophet And Reggae Legend

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The Bob Marley Vibration

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The Bob Marley Vibration

Buffalo Soldier
Co-written by Bob Marley and N.G. Williams, a.k.a. King Sporty. The song recounted the true story of four post-Civil War regiments of the U.S. Army the 9th and 10th Cavalry and the 24th and 25th Infantry. These units were composed of black privates under the command of white brass, who fought for a quarter century against the Cheyenne, Comanche, Kiowa, Apache, Ute, and Sioux. In the end, fourteen key black
Trodding through San Juan In the arms of America Trodding through Jamaica, a Buffalo Soldier Fighting on arrival, fighting for survival Buffalo Soldier, Dreadlock Rasta Singing, woe yoe yoe, woe woe yoe yoe Woe yoe yeo yo, yo yo woe yo woe yo yoe I mean it, when I analyze the stench To me, it makes a lot of sense How the Dreadlock Rasta was the Buffalo Soldier And he was taken from Africa, brought to America Fighting on arrival, fighting for survival Said he was a Buffalo Soldier, Dreadlock Rasta Buffalo Soldier, in the heart of America If you know your history Then you would know where you coming from Then you wouldn't have to ask me Who the heck do I think I am I'm just a Buffalo Soldier In the heart of America Stolen from Africa, brought to America Said he was fighting on arrival Fighting for survival Said he was a Buffalo Soldier Win the war for America Dreadie, woe yoe yoe, woe woe yoe yoe Woe yoe yoe yo, yo yo woe yo, woe yoe yoe (repeat) Buffalo Soldier, trodding through the land Said he wanna ran, then you wanna hand Trodding through the land, yea, yea Said he was a Buffalo Soldier Win the war for America Buffalo Soldier, Dreadlock Rasta Fighting on arrival, fighting for survival Driven from the mainland To the heart of the caribbean Singing, woe yoe yoe, woe woe yoe yoe Woe yoe yoe yo, yo yo woe yo woe yo yoe (repeat) Buffalo Soldier, Dreadlock Rasta There was a Buffalo Soldier In the heart of America Stolen from Africa, brought to America Fighting on arrival, fighting for survival

campaigners, whom the Indians had dubbed "buffalo soldiers," were awarded the Medal of Honor as part of a public relations move to justify and glorify the genocide of Native Americans, underlining the U.S. government's policy of Manifest Destiny. Such were the ploys that, then as now, comprised the politics of neutralization.

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The Bob Marley Vibration

The Beginning of a legend

Bob Marley was born of a White Father, Captain Norval Sinclair Marley, and Black Mother, Cedella Malcolm Marley.

Baan faddaless,
neva know mi fadda, my madda wuk 30 shilling a week fi keep mi go to school. We hab no educationwe have inspiration. If I was educated I would be a damn fool.
The young and pre-Rasta Bob Marley.

Nine Mile Jamaica was the birthplace of Robert Nesta Marley. Bob seldom saw his father, who was a British army captain stationed in Jamaica. Sent off by his mother at the age of five-and-a-half, Bob was met by his Father in the city. Bob and his mother believed that Mr. Marley was going to enroll him in school. Upon meeting his father in Kingston, instead of going to school, he was left with an elderly caretaker on the streets. It was on the poor city streets during his primary years that he developed the foundation of his character. Finally, at the age of seven, a friend of Bobs mother recognized the stray youth and reported his situation. Bob was then shortly reunited with his mother. Youthful experiences in third-world Jamaica proved to shape his character and develop his heart. It was through his experiences that he was able to empathize with the worlds sufferers. Sufferers, as called by Jamaicans, are the victims, through no cause of their own, of a corrupted worldly system called BABYLON. As peter Tosh said about Babylon, Is where dem tell you what is right is wrong, and what is wrong is right. Everywhere is Babylon. Babylon is what all Rastas oppose. Babylon is the system, society, and government that covers the eyes of people and leads the soul astray. Contrary to Bob Marley being a popular Black icon during his prime, as a youth, Bob was tormented because of his lighter-than-black skin color. At one point, before his worldwide fame, his girlfriends brother terminated their youthful romance by saying that he did not want, No white man screwing up our bloodlines.

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The Bob Marley Vibration

Ya know I have no prejudice Ya

bout myself. Becaa, why mi dont have no prejudice bout myselfMy fatha is a white and madda black. Now dem call mi a half-caste or whateva. Well, mi dont depon [on] nobodys side. Mi no depon no black mans side nor di white mans side. Mi depon Gods sideda Man ooo create mi an caaz mi fi come from black and white.

Robert Nesta Marley, O.M., did more than any other person or group to introduce Rastafari, Reggae, and Jamaica to the rest of the world. Even in death his influence is still being felt. Barry Chevannes, author of Rastafari.

Photos by Bruce Talamon.

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The Bob Marley Vibration

The Words and Thoughts of Bob Marley

This chapter contains actual statements given by Bob Marley. Since they are just a compilation of his words, this section is not meant to follow any actual interview.

Some people still

searchin fa dis truut here, which dis reggae music yu know bring across ta dem, and di only purpose it a serve is ta tell di people RASTAFARI.
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The Bob Marley Vibration

With chalice in one hand and granddaughter in the other, Jah Lloyd, friend of bob Marley, speaks of the Legend.

Yu memba Bob Marley? I say if yu memba Bob Marley?

Yes, I an I are talking bout Bob Marley. Yes, yeh mon. I an I bredrin dat tek di soun of di Nyabingi outta di ghettodi akete. Yeh Mon, an tek it and strum it pon di gatesright! An use di walking bass an mek dem stop sing bout girl, an who laas loving, and who laas kissin, and Etcetera.
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The Bob Marley Vibration

An him start to sing now, start to sing bout di truut!

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The Bob Marley Vibration

BOB MARLEYS WORDS

IT JUST HAPPEN.

Natural music. Nobody show us how to play, unnastand? I an I listen funky music soul. This is our soul. is dat dis music will get bigga, an bigga, an bigga, an bigga and find its right people as it get bigga.

MY FEELING BOUT DIS MUSIC,

WI CUDDEN AFFORD

to buy records so wi lissen to di radioanything di radio play is what yu hear--- So I wasnt really into dem tings, I was really into likeya call it Spiritual music, ya know. I can dig

SOMETIME I CAN DIG MUSIC,

instrumental music. But, lyrics important.

bout dis music is dat it can be copied, you know? But, is not copy do itis di feel. Yu know, it carry a feel, weh, if yu explain to a musician dem know it, but dem kyaan [cant] do it.

WELL, YU SEE DI WAY I FEEL

DEESE SONGS,

people undastand dem or dey can kyaan undastand dembut ya haffi sing dem just di same.
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The Bob Marley Vibration

THERE IS NO END TO DIS MUSIC, MON. Dis music yu a go put it up ina yu oouse on a
plaque cyaard [card] as one of the vehicles dat help to free di people from dis chains and bondage of oppression. want pure love song. Like ol Frank Sinatra, dey dont want nutten with no protestit mek too much trouble.

THE SYSTEM

MY MUSIC WILL GO ON FOREVER.

Maybe is a fool say that. But, when me know facts, me can say facts. My music go on forever.

WE WANT SOME PEOPLE POWER. AND THE PEOPLE POWER IS RASTAFARI! POSITIVE VIBRATIONS, MAN.
That's what makes it work. That's reggae music. You can't look away because it's real. You listen to what I sing because I mean what I sing. Theres no secret. No big deal. Just honestythat's all.

WELL, MI IS A COMMON SENSE MON.

Dat mean when mi explain tings, mi explain in very simple way. Dat mean, if I explain it to a baby, di baby would undastand too, ya know. So, what mi a say nowlike di Bible. Di Bible sayGod say, Him shall come in a new name and his name shall be dreadful among the heathen.

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The Bob Marley Vibration

IF DEM WAAN WIN

di revolution, dem haffi win it wit Rasta. Yu kyaan win no odda way. Becaz if yu win odda way, yu a go fight again. When yaa Rasta winno more war!

YOU CHANGE

if yu change from Babylon to Rasta, but you cant change from Rasta to anything. When di truth awaken in you, you cant do anything but accept di truth. fram eva since. Dat means yu is yu own man fram di first time yu own yuself. Yu do what yu want to doanything people waan say bout yu, yu don care. Becaa di Bible say, God say, Him shall return King of Kings, Lord of Lords, Conquering Lion in the Tribe of Judah and Him shall come in a new name. Now dat is di reality of di whole truut, and di truut is dat his majestys earths rightful ruler and dat is Haile Selassie-I, di fers.

WELL, IVE BEEN A RASTA

SO DI TEACHING OF HIS

Majesty is a truut towards mankind. Him no make war or nuttenis di teaching yu know. Now dis a di teaching, right? Of some who set di example, how one must follow, how one must live. And his majesty is di only one and di perfect one who do it.

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Until the philosophy, which holds one race superior and an other inferior, is finally, and permanently discredited and abandonedwell, everywhere is war(Taken from Bob
Marleys song War, which was based upon Haile Selassies 1968 speech in California.)

SO DAT IS PROPHECY

and everyone know dat is truut. And it come out of the mouth of Rastafari.

I DONT HAVE A RELIGION YOU KNOW? I am what I amand I am a Rastaman, so,

dis is not religiondis is life.

ME NOT OF DI WORLD,

ya know. Me live in the world but Im not of the worldIts like Jah say, the West must perish. Its devils country all right.
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The Bob Marley Vibration

Devils are people of capitalism and penalismtype of devilism and draculazing. Its devil controlling. Its devil running part of earth, you know, while God in Africa waiting for we to argue that theres devil running this.

IS FI STAND UP AND TALK FI MY RIGHTS, I know what dat is, see it? And I dont care
ooo di guy isbecaa my rights is my right, is like my life, yu know. All I have is my life. Dat mean if I can say, I dont want dis or I dont want dat, when I check it outdi biggest man was a baby one time. So, I dont now weh im get alla deese big ideas wanting to be rulas ova people. See itand help enforce Devilism. (Laughing) Kyaan dig it!

MY MUSIC FIGHTS
teaches to live and die.

against the system that

FREEDOM to me is when di people

unite. Freedom mean I must be free with in myself. My mind must be free. The only way my mind can be free is when I praise Rastafari. ya know? Yeh, I see myself as a revolutionary who dont have no help and no tek no bribe from no one, but fight it single-handed with music.

WE ARE REVOLUTIONARIES,

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Get up, Stand Up

(By Bob Marley and Peter Tosh. 1973.)

Get Up, Stand Up, stand up for your right Get Up, Stand Up, don't give up the fight Preacher man don't tell me heaven is under the earth I know you don't know what life is really worth Is not all that glitters in gold and Half the story has never been told So, now you see the light, aay Stand up for your right! Come on. Get Up, Stand Up, stand up for your right Get Up, Stand Up, don't give up the fight Most people think great God will come from the sky Take away ev'rything, and make ev'rybody feel high But if you know what life is worth You would look for yours on earth And now you see the light You stand up for your right, yeah! Get Up, Stand Up, stand up for your right Get Up, Stand Up, don't give up the fight Get Up, Stand Up. Life is your right So, we can't give up the fight Stand up for your right, Lord, Lord Get Up, Stand Up. Keep on struggling on Don't give up the fight! We're sick and tired of your ism and skism game Die and go to heaven in Jesus' name, Lord We know when we understand Almighty God is a living man You can fool some people sometimes But you can't fool all the people all the time So, now we see the light We gonna stand up for our right! So you'd better get up, stand up, stand up for your right Get Up, Stand Up, don't give up the fight Get Up, Stand Up, stand up for your right 79

The Bob Marley Vibration

Get Up, Stand Up, don't give up the fight.

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I REALLY dont

have no ambition yu know? I only have one ting dat I really like fi happen, I like to see mankind live togetherBlack, White, Chinee, any one, namean?

I MUST PICK A PLACE IN ERT weh I know I

must live. And I know I waan live near my fadda, and my fadda live in Ethiopia. So, I must live weh my fadda is.

DAT IS DI FUTURE.

Rasta is di future, seen? I dont come to bow. I come to conquer.

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The future of Rasta Unless other individuals who share the vision of Rastafari begin to contribute to the development of a social theory, we will find that the next fifty years of Rastafari will show some trends which will be best described as backward or even stagnant.
1983 Professor Leachchim Tafani Semaj, The Rastafari: From Religion to Social Theory, Caribbean Quarterly 26, no. 4 (1983): page 30.

We must look forward as did Marcus Garvey. We must also realize that these are the Last Days, in which ancient prophecies are now being fulfilled! It is only a matter of time before the world will be either united or destroyed. Unfortunately, the prophecies and predictions, which are in the Bible, all point to the latter. The battle has begun and it is in its awakening stages. It is unquestionably up to us to look forward and realize that the power is in the FAR EYERas Tafari!

Many more will have to suffer. Many more will have to die. Dont ask me why.
Bob Marley, Natural Mystic (1977)

Marley may or may not have been the saint some

have portrayed him to be. Marley may gave been a shrewd businessman, a sharp dealer. He may have been the most honest man in music. He may have
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been a womanizer, or he may just have had a lot of love to give. He may have been a prophet or just another minstrel with a knack for a deep sounding song. It really doesnt matter any more. What does matter is the music. The music speaks for itself.Ian
McCann (Author)

It was in this house (below left), in Nine Miles Jamaica, that Bob Marley was born. The same house is also his humble resting place where a mausoleum has been made (below right). Visitors can come to the house and tour the area by making arrangements with Bobs Mother, Cedella Marley Booker. Nine Mile is owned and operated by Bob's family. Contact Bobs Mom at her Email: <cmbe@msn.com>

Bob Marley died at the age of 36. While on tour in the U.S., he was taken ill for several months. In May of 1981, he died in a Miami Hospital. He died from the culmination of melanoma cancer. Just prior to his death he was awarded Jamaicas Order of Merit, which is the countrys third highest award of recognition The Hon. Robert Nesta Marley, O.M. was given an official Funeral by the Jamaican people, which was the largest funeral ever on the island. It was a day of national mourning as the entire Island of Jamaica overlooked their prophets funeral.

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The Rockers Movie Exclusive

Part Three:
The Reggae-Rasta Vibration

ROCKERS proudly maintains its status as the alltime best REGGAE-RASTA movie. The ROCKIN, RASTAFARIAN REGGAE MOVIE!
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The Rockers Movie Exclusive

The opening scene of Rockers was shot at the hut of Elder Ashley Higher Harris in a remote location high in the hills of Jamaica. This filming of the opening scene involved having to hike on footpaths to the lush tropical hermitage of Higher. In real life, Higher lives a holy Rasta existence in the hills above Montego Bay, Jamaica. Because he is an ultimate Rasta, he does not cut or comb his hair, eat anything that has been killed, or drink anything but spring water. Rastas are known for their herbal healings and during the movie; Highers preparations actually healed the movie soundman of a severe skin allergy. Higher greets the audience in the opening scene with a set of outrageouslymatted dreadlocksthey have even taken shape of a rug in the back The opening scene was filled with penetrating ganja smoke created from a Rasta Chalice. Ras Michael and the Sons of Negus, the Abyssinians, and the film crew were tightly trucked in Highers hut playing the song Satta Amasagana. Authentic Nyabingi drumming backed up the song, which was played by Ras Michael and the Sons of Negus.

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Greetings and love. To one and all; in I presence, I-preme coverage of I heights. Love for everyone everywhere. It is just known that the cooperation of all tounge, color, and people will voice the decision of I heights that shall free everyoneliberate fully everywhere. So, by so

doings now, everyone just cooperate with the love of I heights to survive. Knowing that in dis world, war explosive. The ways of di ONE solve di problem in the heights of I coverage in full. So it is I-rey. Loveful heights.

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The reader should know and remember that many languages and dialects (especially the Rasta dialect) consist of mainly of feelings and expressions rather than correctness of uselike in Formal English. To many Educated people, Rasta speech is considered being, Rough, vulgar, and very informal. The Rastaman does not fear the Educated because he knows that his words will be felt as a vibration. The Rastaman says what he says in his own way only because it is the way he feels. Many words, which you will come to know later in the Speak Jamaican section, are descriptive words that have deeper meaning and roots. Nevertheless, the Rastamans expressions and words are based on visible truth.

A hard-paying Rasta.
Ah hahd-pea-en Rasta. A good-negotiating Rasta.
A hard-paying man is a type of expression used to describe an individuals business and street skills. In this case, one who is very proficient and skillful in being paid; hence, a hard-paying man. When something is done Hard, it is done well.

Rasta slang is the most unique and interesting aspect of spoken Jamaican Patois. The basic element of Rasta speech is the use of the I. Such as the following: I-mon Me, myself, and I. I-rey or Irie State of happiness. I an I Me, myself, and I. The I Me, myself, and I. Also can be the other person. I-ya Me, myself, and I. Also can be the other person. Di mon The person spoken of. Rasta A common term for someone with dreadlocks. Bredrin A greeting and calling to one in friendship.
Comes from the biblical word Brethren. Also spelled and pronounced Bredren or Brejrin, it is said in its plural and can be said towards one or more people. A true Rasta word for bredrin becomes I-dren.

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The main character of the ROCKERS is Horsemouth. In the movie (and also in real life), Leroy Horsemouth Wallace is a talented Reggae-Rasta drummer. In the movie, his challenges also become his greatest adventure.
The following is taken from the movies first dialog.

H:

Whappun Trusty?
Whats up Trusty?

T:

Nutten Horse.
Nothing Horse.

H: T: H: T: H:

Whappun? The mon hab ebbyting deh, Rasta?

Whats up? Do you have everything here, Man?

Bwoy, mi no hab di full three hundred dolla, yu know.

Man, I dont have the entire three hundred dollars.

Bwoy Trusty, mi broke yu know, Rasta.

Trusty, I am have no money you know.

Well, the I can hold two hundred?

Well, can you take two hundred?

Two hundred? I-mon a hold dat still, yu know Rasta.

Two hundred? Sure, Ill take that.

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T:

Bwoy, right now yu is a hard-paying mon, yu know! Memba, I want fifty parcent of yu hear sa.
Man, right now, you are a good money dealer, yu know! Rememer, I want fifty percent of this.

H:

I-mon a look ova dat, Rastaman. So, no bodda worry bout dat Trusty, mon. Mi pay di man faawad.
I will see to that, Rastaman. So ,dont worry about that Trusty. I will pay you later.

T: H:

SeenI.
OkI see.

Tank yu hear sa.

Thank you sir.

Slang words used:

I-man a hold dat still. When one literally holds something, one has it and is keeping it. Thus, to hold means to take, keep, and possess. This word is used commonly in Jamaica in place of the above words. Mi pay di man faawad. Rastas replace the word Later, which is societys materialistic concept of time, with the word Forward, which is more based on eternal and spiritual progression

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Wa yu waan money fi do?

What do you need money for?
The word Waan is in accent for the word Want. It also means to Need.

Horsemouth: Harry: Horsy:

Whappun Harry?
Hows it going Harry?

Whappun Horsy?
Whats up Horsy?

Right now, Rasta, now yu waan see mi broke now, Rastawhappun?

Right now you know that Im broke, manwhats up?

Horsy:

Whappun, memba bout di money yaa say yaa go gimi Rasta?

Hey, do you remember about the money you said you were going to give me?

Harry:

But Rasta, di man no know bout di session business; weh mi and Tommy, and Bobby, and

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Marquis a write a tune fi go in a studio, yu know Rasta?

But Rasta, you dont know about the session music business; where Tommy, Bobby, Marquis, and I have to write a tune to get to go into the studio, you know?

Harry:

Di man no know bout di biznessa 20 dolla a side I an I a get, yu know Rasta?

But man, you dont know about the businessI only get 20 dollars on the side, yu know man?

Horsy:

The man payed two LP Bunny Wailer, Rasta! Mi know dat, Rastaso jus gimi di money mon!
You bought two Bunny Wailer LPs, man! I know datso just give me the money!

Harry: Horsy: Harry: Horsy:

A ooo tell di mon dat?

Who told you dat?

Mi know dat from bigga source.

I know that from a bigger source.

Horsy, Wa yu waan di money fi do.

Horsy, what do you need the money for?

Rasta, mi a show yu, mon. Anytime mi a dweet, mi a dweet hard now, Rasta. But, mi a go buy a bike, Rasta!
Let me tell you, man; anytime I do something it is to the maximum. But, I am going to buy a bike!

Harry: Horsy:

Wa ya go do wid di bike?
What are you going to do with the bike?

Mi a jus go distribute it Rasta. Mi a sell recaadya na see it?

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Ca, right now, mi no like how di man dem a gwaan wid di bisness, Rasta. An only yu mi caan check pon.
I am just going to be distributing. I will sell recordsyou see? Because, right now, I dont like how the business is run. You are the only one I can check with for money.

Harry:

A jus true, yu a mi bredrin, yu know say? An true progress di man a deal wid, seen? I an I support dat to di fullness, seen?
That is right, you are my brother, you know? And it is true progress that you deal with. Ill support that to the max, you see?

Horsy: Harry: Horsy: Harry:

Yes, I.
Yes, man.

Mi a go lend yu di money, seen.

I will lend you the money, all right.

True.
Ok.

Control dis [Handing a coil of money]. Di man cool now?

Take this. Are you cool now?

Harry: Horsy: Tommy:

Yes mi brejrinI-rey.
Yes mangreat.

Tommy, Whappun?
Tommy, Whats up?

Bwoy, mi dehya.
Man, I am here.

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Horsy:

Rasta, mi say bwoy; right now see mi a go buy a bike pon di bisness!
Man! Right now, boy, I will go buy a bike at the place of business!

Bobby:

Love Jah.
God be with you.

Slang used:
Mi know dat from bigga source.
A bigger source is another person who possesses confidential information.

Mi a dweet hard.
To do something hard is to do something the best you can. (Dweet = do it.)

A jus true.
Means that what was said is correct and acknowledged.

Control dis.
To Control this means to simply take charge of it.

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Yu neva know mi a come fi dinna?

You didnt know I was coming to dinner?
The following is the third dialog from the Rockers movie. The charcacters are Horsemouth and his common-law wife Magie. Magie is sitting down feeding her three children just before Horsy comes home.

M:

Come, behave yusef now. Eat up yu dinna. Pick up yu dinna an eat it! Come Mikey, yu belly full? Aright, gwaan an eat now.
[Enter daddy, Horsemouth]

H: M: H:

Whappun Magie. Nutten. Yu got no food deh?

Do you have any food?

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M: H: M: H: M: H:

No. Wa! Yu hab no food Magie, mon? Mi neva know say yu a coming to dinna.
I didnt know you were coming to dinner.

Yu neva know mi a come fi dinna?

You didnt know I was coming to dinner?

No fooling, Im serious (seer-ous). Magie, put dem pon dem bed mon, put dem pon dem bed mon. Tap jump pon di bed now!
Magie, put them on the bed, man. Stop juming on the bed now.

H:

Magie, whappun to di money yu a say ya give mi, mon? Mi waan fi buy di bike yu know.
Magie, what happened to the money you said you would give me? I want to buy a bike you know.

M:

Yu mean yu a tinking about dat foolishness to buy a bike?

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H: M:

Wa ya mean foolishness? We hab more important tings fi tink bout right now dan to buy a motabike. Yu know ow lang mi a live and yu a move selfish mongst I-mon? Mi no like how yu gwaan so selfish yu know. Look ow long mi a live and yu still so selfish mongst I. Set mi up mon! Mi I-rey mon!
You know how long Ive lived and you moved so selfish amongst me? I dont like how you go on so selfish you know. Look how long were together and youre still so selfish. Set me up! Im good!

H:

M:

Aright, I gwaan gi yu dat money. Not becaa I promise yu, but I gwaan see what yu gwaan tek dat motabike and do. Becaa I know yu a go broke yu neck off it!
Alright, I am going to give you that money. Not because I promised you, but I am going to see what you will do with that motorbike. Because I know you will break your neck from it!

H:

Broke mi neck? I-mon gwaan be di hardest salesman around town.

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Bwoy mi dawta, mi like how yu set mi up you know, strictly, no joke business!
Break my neck? I will be the best salesman around town. I like how you setting me up with the money you know, strictly, no joking!

M: H: M:

Yes, cool. Dont feel no way, mon. Na vex, mon. Mi I-rey, mon.
Dont feel bad. Dont be mad. I am happy.

Cool, cool.
Good, good.

+The Next Morning+ The Next Morning

H: K: H: H:
[Speaking to kids] Whappun,

yu hab yu lunch money?

Yes daddy. Aright, bye bye. Whappun Magie? Ya na go work, mon?

Whats up Magie? Youre not going to work?

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M:

Mi na work today. Moreova, mi na hab no money. Yu tek all a di money an buy bike.
I am not working today. Moreover, I have no money. You took all of the money to buy a bike.

H:

Wha cha Magie, mon! Jus cool, mon. Mi hab money, mon. Cool? Di yuut dem no aks yu fa no food, dem aks mi fa food!
Cool? The youth dont ask you for food, they ask me for food!

M:

H:

Mi know mi a deal wit. Mi a go mek it, mon. Cool, mon.

I know what I am doing. I will make it. Stay calm.

M:

Ya know wa ya do afta yu tek alla di money an buy bike? And how know ya gwaan lose more money dan what yu earn? And den drop offa dat bike!
Do you know what your going to do after youve taken all of the money to buy a bike? And how do you know if youre going to lose more money than what you earn? And then drop off of that bike!

H:

Cha!
Whatever!

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Pon di bizness.
At the place of Business.
This section shows and proves that shrewd bargaining skills are needed to avoid getting ripped off. If you go to Jamaica, dont pay full street price!

H: JT: H:

Whappun Jah Tooth? I-rey Horsemouth, my drummer, I-rey. Lang time mi no see you. Watch yah, I-mon wanna buy a bike yu know, Rasta, Jah know.
I havnt seen you for a long time. Hear this, I want to buy a bike you know.

JT:

Well, see one nice skate yah weh wudda suit yu.
Well, this skate (skate is slang for bike) here would suit you.

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F:

[A dreadlocks friend comes in on the scene to help in the sale]

Irie,

Dutty Harry. Irie, Jah Tooth. JH: Yes, I. Horsemouth, dis bike yah yu can get fi seven hundred dolla.
Yes, man. This bike here you can get for seven hundred dollars.

F: JT: H: JT: H: F: JT:

Eight hundred wi dida a sell it fa.

We were going to sell it for eight hundred.

Yes, true. Yes, I.

Yes, that is true, man.

Wa! Mi no hab dat amount a money, Rasta.

What! I dont have that amount of money, Rasta.

A true, di I, so waa seven a dweet now mon.

Thats true, man, so hearseven hundred will do it.

Wa! Seven hundred? Yes Horsy, good bike mon! A good bike! Wa yu a chat say mi bredjrin? A good bike, not even tree months old, I-ya. Horsy, yu muss caan pay dat, mon. A one day juggle dat mon.
Its a good bike! What are you talking about man? This bike is not even three months old, man. Horsy, you must can be able pay this. You can make that in one day.

H: JT:

Five hundred dolla I-mon have. Jus come wit seven mon, jus come wit seven hundred dolla mon.

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F:

A more money ina dat yu know, Toothy. I bet im hab more money dan dat.
He has more money in there, Toothy. I bet he has more money than that.

H: F: JT:

I-mon no hab no more money mon, cool out. Yu a ginnal. Gweh! [In a friendly and teasing tone.]
You are a trickster. Go away!

Search im leg now.

Search his leg now.

H:

[The friend is now searching Horsys leg.] How

di I like search up mon so, Rasta? Mi no hab no more money. Mi tell di mon areddi, Rasta! Aright now, gi mi di key now, Rasta. Just mek mi hold pon dat, seen.

How do you like to search up a man so? I have no more money. I told you already. All right now, give me the key. Just let me keep it with this, okay.

JT: DH:

[Giving Horsy the key]

Gwaan!

I-mon gonna ride. I-mon waan di man know dat, seen.

I am going to ride too. I want you to know that, okay.

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H: DH: H:

No, di man naa ride pon my bike!

No, you will not ride on my bike!

Selassie-I know dat?

Does Selassie-I (God) know that?

Di mon naa ride pon my bike. All di while di man waan ride pon my bike!
You will not ride on my bike. All this time you have only wanted to get a ride from me!

DH:

[Jumping on the bike]

I-mon a yu key bredrinyu fi know

dat!
I am you best friendyou should know that!

H:

Key bredrin, wha cha!

Best friend, whatever!

Dirty Harry catches a ride with Horsys new skate.

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Paint di I a Lion of Judah.

Paint me a Lion of Judah.
[Pushing the bike, Horsy and Dirty Harry enter the backyard of Jah Wise. Several Rasta Bredren are also present.]

DH: H: DH:

Di bike yah got weight, yu know, Rasta!

The bike here weighs a ton, you know!

Di I a gwaan like yu no eat fram mannin, Rasta!

You are going on like you havent eaten since morning, Rasta!

Wa di man deal? I an I eat breakfast fram mannin. Cho!

What are you saying? I ate breakfast this morning. Gosh! [He sees Jah Wise]

D.H:

Hey Jah Wise, Jah Wise!

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JW: DH:

Yeh whappun? Selassie-I, di fers! Jah, mon, wa yu now a deal with, Rasta?
Selassie-I, the first! God, man, what are you up to now?

H:

Hear mi now mi bredrin. Yu know say di man a haad [hard] yu know, but wudda like di man do waJust paint on supm good pon yah [tapping on the side of the gas tank], lion of Judah fi I, Rasta.
Listen to me now, brother. You know that you are awesome, but I would like for you to do thisjust paint on something good herea lion of Judah for me.

JW: DH: JW: H:

Roots, Rasta.
Sure, Rasta.

I an I a sit in, seen?

I will sit down, okay?

Mi skip back weh deh, Rasta.

Ill come over there soon.

Chalice mi I-mon. ({Pyur hi grade!})

Give me the chalice. ({Pure high grade!)}

Horsy lights up the Chalice.

DH:
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Whappun Jah Razza? (Clasping hands)

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Whats up Jah Razza?

JR: DH:

Jah Jah. Horsemouth! Chalice! Jah Razza, tek dat chalice up deh.
Horsemouth! Give me the chalice! Jah Razza, get the chalice up there from Horsy.

JR: DH: H: JW: H:

Jah Jah! Far-I, Rasta Far-I. Selassie-I! (Passing the chalice) Jah Wise, yu hear I now? Roots, Rasta. I-man a go up pon di hustle out on the forward, sight? So hear I out now. I would like di I fi do wa just paint up a lion up fi I, sight? And a flag.
I am going on a hustle (business) throughout the country, see it? So hear me out now. I would like you to paint me a lion, okay? And a flag.

Jah Wise paints a Lion of Judah on the tank.

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JW: H: JW: H: JW: H:

Irie, Rasta. I-mon wanna flag, sight? Roots, Rasta. I-mon waan Lion of Judah mark pon it, sight?
I want a Lion of Judah marked on it, all right?

Seen, Rasta.
I see it, okay.

Seen. For I-mon a haad salesman out deh, Rasta, yu know true? Hustling Dirty Harry!
All right. For I am a hard (excellent) salesman out there, you know? Hustling Dirty Harry!

DH: JR:

Yu hustle like rain drops! Humble thy self and Jah Jah will guide I an I, ya know?

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I just beg di man a hustling.

I am begging you for business.
The main character of this scene was the real-life reggae-record producer, Jack Ruby (Laurence Lindo). He was the most famous Jamaican reggae music producer in the 70s. This scene begins with Horsy entering Jack Rubys studio in Ocho Rios.

H: R: H:

Whappun Jack Ruby? Yu bumbo-claat dehya, rest, mon!

(Cursing at Horsy) You ass there, leave me alone!

Wha? Cha! I-mon just a beg di man a hustling, Rasta. Why yu hangle I so? Cha!
What? Damn! I am just asking you for some business. Why do you handle me in such a way? Damn! [Horsy leaves the studio and later follows Jack Ruby]

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R: H:

Whappun Horsemout?
Whats up Horsemouth?

Mi no like how di I hangle me lickle while, ya know, Rasta!

I didnt like how you handled me a little while ago, you know!

R:

I-ya, di mon know when I-ya mix piece a music I-ya, di mon kyaan disturb I. Di mon no know how it go?
Man, you know when I mix a piece of music you cant disturb me. Dont you know how it goes?

H:

Anyway, yu know come deal di I bout? Right now recaad mi a sell! Rasta, yu no see it? And mi know say di I are di hardest producayu hear right? So right now wa, mi waan do delivery work fi di I!
Anyway, you know why I came? Right now I am selling records! Rasta, dont you see? I know that you are the best produceryou hear that? So, right now I want to do delivery work for you!

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R:

Di man really feel him can sell up recaad, Horsemout?

Do you really feel you can sell up records, Horsemouth?

H:

A wa do yu, Jack Ruby, wa yu mean mon? Mi a di hardest out deh, Rasta!

What do you mean, Jack Ruby? I am the best out there, Rasta!

R:

Well, aright. Hear wa. I mek di mon hab him deal. Mi go give di man 25 cents per album. Right?
Well, all right, hear what will happen. I will let you have your deal. I will give you 25 cents per album. Okay?

H:

Yeh mon! Hold on. Di man no member, di I owe I-ya money fi di lass session, Rasta.
Yes! Hold on. Dont you remember, you owe me money for the last session?

R: H: R:

Oh, di Friday deh?

Oh, from that Friday?

Yeh! Mi a go mek di mon hab it now, I-ya.

Ill let you have it now, man.

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H: R: H:

True. Wa, di man love I-mon transport deh, Rasta?

Good. Hey, do you love my transport here?

Yeh, I. Just hold dis small.

Yes man. Just hold these bills. [Small is an old slang term for money.]

Yu know got a lot a fiah yu know, Rasta, true yu no know!

It has a lot of fire, you know!

R: H:

Well, hear whappunI busy now, so, love.

Well, hear whatI am busy now, so, good-bye.

Irie, mi bredrin!

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Big Youth (Jah Youth)

As Horsemouth rides his transport in the city streets, he sees his friend, Big Youth, who is a fellow musician.

H: Y: H:

Whappun Jah Youth! Selassies Son! I-dren! Right now yu waan see mi I-dren do waa distributing work mi a do, yu know, Rasta.
Brother! Right now you need to see what Im doingdistributing work.

Y:

The I are di haadest drummer. Music di I must play, mon!

You are the best drummer. You must play music!

H:

I-mon a know dat, Rasta, but wa cha! Right now, di big bwoy dem control di recaad business and wa mi haffi do supm bout it, Rasta!
I know that, man, but damn! Right now, the big boys are controlling the record business and so, I have to do something about it!

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Y:

Wa! Dats why yu must play di drum and blow di big guys mind, mon. Truss mi mon.
What! Thats why you must play the drum and blow the big guys mind. Trust me.

H:

Layta mi bredrin.

This section concludes the first quarter of the movie and summarizes Horsemouths mission. Soon, however, Horsy falls in lust with a young beauty named Sunshine. At this point, Horsys mission is fueled not only by money, but also by pleasure.

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Sunshine
Sunshine is a beautiful girl that Horsy meets during his great adventure.

Horsy lights up a spliff and Sunshine approaches.

H: S: H: S: H: S: H:

Whappun daughta? Wha'ppun, sa? Bwoy, yu know say a laang time I-man no see yu. A true? Waa, mi tell yu say yu look well cultured, Jah know. Hmmmmmn All dis ting (touching her necklace) mi love alla dem ting, ya know? Yeh mon.

S:

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H:

Wacha (Looking at her dress) I-tes, green and gold. Come deal with di I personally. All di way from di city I-man a come to check fi yu, Jah know. Hmmmmmn Go somewhere with di I dis night, sight? But my fadda(Yells are heard from her father looking for her) Sunshine! Where are you? Yu old man dat? Sunshine! Get away fram im. Look yu mudda fucka! Why yu like hold up man fa?

S: H: S: Father: H: F:

H:

F:

I dont like yu dreadlocks bwoy shitting round my daughter. (The father pushes Horsy on the ground.) Yu know see di I play wid di band, Rasta? Why yu dehya gwaan so? Cha!

H:

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[After the father walks away with Sunshine, Horsy stands up and speaks words of pure Rasta visions.]

Yu see, if it no fa di lickle daughta deh, I-mon a mash up di baldhead bredda deh! Jah know, but wa--I an I do wa--dont deal wit violence. I an I is peaceful Rasta man. I dont steal, cheat-yu see it? I-mon serve
(takes off his hat and flashes his dreads--see photo above)

Selassie-I continually! No matta wa di weak heart say. And I know dat I an I is like a tree dat plant by di river of waata. And not even di dog dat piss gainst di wall of Babylon shall escape his judgement. For I an I know wa-I an I know dat alla di yuut shall witness di day dat Babylon shall fall!

This ends the ROCKERS movie preview. Only by purchasing your own copy of the movie, preferably on DVD, can you capture more vibrations of the Rastaman and see the last half of the movie. ROCKERS is the original vibration of the Reggae-Rasta culture. The movie remains a true classic.
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Interview with Patrick HulseyProducer of Rockers the movie.

Summer of 2002.

Zuke:
Hulsey:

What is your background?

Well, Im so old that you know that would take a long time. [Laughs] I lived in New York since 1971 and was involved in the film scene since the 70s. This is when I got started in film. I made some documentary movies in Central and South America. Soon, I ended up visiting Jamaica and was a fan of Jimmy Cliff from the movie, The Harder They Come, which was one of the inspirations for making Rockers.

Zuke:
Hulsey:

How did you come about going to Jamaica and what happened there?
I went down there on vacation and ended up owning a house with some people in Montego Bay. From there, I met the director of Rockers, Ted Bafaloukos, through a friend in New York. Ted wanted to make a film he had been hanging out with a lot of the Kingston [Rasta] musicians. So we got together and he said, I want to make this movie. Initially, it was going to be a documentary about the whole reggae scene down there. We kept making visits and meeting people down there and got to know some of the Kingston legends, which were almost legends then in their own time. The mid to the late 70s was so fertile and had so many great people. Unfortunately, a lot of them arent with us anymore.

Zuke:
Hulsey:

So Rockers started as a documentary?

Yes, but after our many meetings with people, there was so much interest in Jamaica among some of the wealthier people in Jamaican and other New York investors that we ended up expanding it into a feature film. We created a storyline and thats how it began. It was a very special time and we kind of knew it then, but we didnt know that we were not only going to make a feature film, but also we were going to be documenting a time that was the epitomethe apexof reggae in its purest most beautiful form. I call this time period the Golden Age of Reggae.

Zuke:
Hulsey:

It seemed that your timing was perfect for the making of the best reggae movie of all time!
Yeah! We were lucky and things just seemed to happen. The more people we met there, you know, everybody was interested and wanted to be in the movie. And the musical scene down there is very close kniteverybody

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knows everybody. All the producers, musicians, singers know each other and play on each others stuff.

Zuke:
Hulsey:

Was it safe in Jamaica in the 70s?

It was [and still is] a very violent scenehaving to deal with the politics of the country. Theres two political parties thereyour on one side or the other. But the reggae people, at least to some degree, where able to transcend thatbut not entirely.

Zuke:
Hulsey:

When were you there?

We were there in 1976 during some scouting. In December of that year there was an election, which is always a violent time, Bob Marley was shot in the arm and he left the country. So that is one thing missing from the moviethat is the Bob Marley crew because they werent there! In 77, they were gone, kind of in exile at that point.

Zuke:
Hulsey:

I was going to ask youDid you try to get Bob Marley in the movie?
We hadnt really approached him or anything. But, Im sure there would have been some involvement on his part and things would have been different if he were around but he wasnt there. We shot the movie in the summer of 77 and when we came back in 78, to do the musical score, it coincided that Bob came back to the island.

Zuke:
Hulsey:

Did anything of significance happen with ROCKERS when Bob Marley came back?
He organized the Peace Concert. And this is a concert were virtually everyone who is anyone in the reggae scene played at [Jamaicas] International Stadium. The Peace Concert was about getting peace between the two political factions in the country. So, the prime minister (Manley) and the opposition leader (Seaga) were there. The highlight of the concert was when Bob Marley got them to shake hands live on stage.

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So, that was really interesting. A lot of people have said that they thought part of the process of what brought about the peace movement was the making of ROCKERS. Because when we were doing it, everyone wanted to be involved in the film. It was kind of like a lot of the political violence just stoppedbecause everyone was trying to be involved in being in the film. Every Jamaican thinks theyre a starfrom the tiniest kid to the oldest grandma! So all these guys: the political scene, the musical scene, the street and ghetto scene were all kind of wrapped up together. Not that Im trying to take credit for the peace concert, but it certainly was the most magnificent thing Ive ever seen. You know, to see Bunny Wailer, Jacob Miller, Big Youth, Bob Marley, Peter Tosh, Gregory Isaacs, and Dennis BrownJust everybody performed that day.

Zuke:
Hulsey:

What was the key element that makes all viewers of ROCKERS feel the energy and vibration of the Rastaman?
I have to give all credit to the director Ted Bafaloukos. He was brilliant smart enough to let these guys really be themselves. Not sort of be Actors or try to be actors, they were already bigger than life! So the thing was that they were themselvesthey didnt even use different names! Even the dialog, it was somewhat scripted, but you know, you just say this how you would say it. And he let them improvise a bit. I think that this is what gave it that real and true depth that everybody feels. You know theyre not acting but like going through there daily lives. The other thing that I think makes ROCKERS great is that there is musicconstant music. We figured out that there is like five minutes of total time during the film that there is no music either in background or somewherethere is always this great reggae music going on!

Zuke:
Hulsey:

How did you choose the Rockers Movie music score?

Really, that was credited to Bafaloukos. He was the director and took care of details and decisions like that. As the producer, my job was like unto a Shepard over the flock. The flock was the cast, crew, finances, and safety of everyone involved.

Zuke:
Hulsey:

What is your position on ganja as the religious rite of the Rasta?

Well, I find it fascinating the way that the whole Rastafarian spiritual movement developedI wouldnt even call it a religion because I think it would be denigrating in a way. I think Rasta, even though they have certain tenants and beliefs with ganja as their sacrament, is a freethinking mans religion. Youre allowed to interpret things on an individual basis and so its not so dogmatic like many religions are. There isnt priesthood and a heirarchysomebody that has to be in between you and God. Rastafari is more direct. As far as them using ganja, I think they should be

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able to do that. The American Indians had a peyote-based religion. God put these things on the earth for mans use. Every one has the right to use themthey shouldnt be prohibited or proscribed.

Zuke:
Hulsey:

What were your first impressions of the Rastas and their dreadlocks?
I always liked the dread hairstyle. I came out of the 60s and 70s when we had our hair very long. So, we related to the long hair as form of protest and statement. But, it goes beyond that for Rastas. Rastas are a very unique set of people, including Jamaicans; they stand up for what they believe.

Zuke:
Hulsey:

Are you Rasta yourself?

No. Rastafari is not for me; but I know many people, including people in America, who have made it a way of life and I think that is great.

Zuke:
Hulsey:

What do you see the future of Rasta being?

Im not into prophecy or things like that but I dont see it dying out or become a really major movement. Rastas arent really out to gain converts. Even you may think so in the music, the music is really about praising Jah, Rastafari, and not trying to get people to think their way. They are not like the Christians who go out trying to get everybody to be a Christian. I dont think Rasta is about that.

Zuke:
Hulsey:

Tell me about the dread with the matted hair like a carpetAshley Higher Harris.
[Laughs] Well, a Jamaican friend of mine introduced Higher to us. This friend introduced me to Higher who lived as a hermit in the hills above Montego Bay. We shot some test film while visiting Higher and knew that he would be great to have in the movie to represent the Elder Rasta. Higher was great. I remember going up there and him serving us Cannabis seeds with honey served on a banana leaf. [Both of us laugh]. Its quite something to live in nature the way he does.

Zuke:
Hulsey:

How did the general population of Jamaica treat the Rastas?

They were always persecuted. They used to be referred to as the Black Heart Man. The Jamaican social ladder is very stratified and has to do, obviously, with money and class. But, there is also the skin color factor where the lighter-skinned people think they are above those of the darker skin. But, the Rastas were basically always persecuted and many of them went to the hills and certain tenement yards to live. But, due to the reggae music, they became the cultural standard bearers. Their speech and 120

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conduct became emulated by a large segment of the population because of the popularity of the music and the popularity of certain stars: Burning Spear, Bob Marley, Ect. So, the table got turned.

Zuke:
Hulsey:

Do you see yourself making another Rockers movie?

Thats a good question. When we finished the movie, there was talk of a Rockers II and theres still talk of it now. When we released the DVD a few years ago and things took off again, we had some people interested in taking it off the ground. And I was thinking about that and doing some sort of Kingston-Brooklyn axis type of thing and not just all Jamaica. A lot of people came up here [NY] for Jamaican culture and I wanted to do something like that. Again, so much energy is involved in a movie. I dont think my health is able to undertake such an event but, again, you never know. I think it [ROCKERS] happened because it was destined to happen. Whether it will happen again I just dont know.

Zuke:
Hulsey:

Whats the future for you pertaining to the perpetuity of the ROCKERS moviekeeping it alive?
Ever since it has been made, it has kept itself alive. Weve also helped with releases of video, DVD, theater showing, and TV spots. All these things take energy, time, and money. Essentially, its a labor of love. I think as long as people want to see it, we will help them see it whatever way they want. Back when we made it, people said this movie is going to be a classic. We wanted to believe it and now we are happy to see that the movie has covered a piece of history and piece of culture that can never be reproduced. It is what it is.

Reggae Rastaman Big Youth (on left) smiling with ROCKERS producer Patrick Hulsey.

For complete Rockers information, including DVD purchases, visit the interactive website at: <http://www.ROCKERSTHEMOVIE.com>
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Part Four:
The Jamaican Vibration
The LanguageJamaican Patois {Patwah}

Picture courtesy of Jamaica Tourist Board

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The fairest island that eyes have ever beheld.

-Christopher Columbus, 1494

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Overview of Jamaica
The first inhabitants of Jamaica were the Arawack Indians who lived on the island from about 800 A.D. The total Arawack population was less than 75,000. Evidence supports that these Indians were directly related to the Indians of Central and South America. Columbus, who discovered the Island in 1494, described the Arawaks as very peaceful people. However, they were all enslaved and made to grow sugarcane. Within a few short years they were all killed off! The Spaniards, needing more slave workers, went to Africa to hunt, capture, and transport massive amounts of natives to Jamaica. Within a short time, many Africans were made laborers in Africa. The Spanish rule ended in Jamaica in 1655 giving way to British domination. In the 1700s, the British maintained the monopoly on the slave trade in the West Indies. Jamaica was at the center of the English slave trade. The Jamaicans of today are essentially the descendants of these slaves. British dominion over Jamaica finally came to a political end in 1962. It was at this time that the country started to redefine itself. By blending relevant traditions of the past with newer institutions, Jamaicans have created a new and unique society. It was also in this same year that the Jamaican flag (as seen on the front cover) was newly created. The flags green triangles stand for agriculture and hope for the future of the country. The yellow stripes stand for both the sun and sand of the island and for the color gold, which represents wealth. The remaining black triangles stand for the pastthe countrys African heritage. The black also represents the burdens borne by the people.

"Burdens and hardships there may be, but we have hope and the sun still shines".
Over 90 percent of Jamaicans are of African or part-African origins. The black majority tries to exercise equality to the remaining 10 percent of the population that are of East Indian, Chinese, and European origins. Together, all Jamaicans are endeavoring to live up to their nations motto: Out of Many, One People.

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Because of the stunning sandy beaches, clear rivers, brilliantly colored tropical flora, and the cool and refreshing mountainous interior, Jamaica has long attracted vacationers from around the world. However, the reality of the Jamaica is that it remains a very poor third-world country.

The Language
This purpose of this section is to teach the language of the Jamaican people. This section mirrors the current era in Jamaican language. Jamaican Patois {Patwah} is a language that is rich in feelings of freedom, rebellion, and national pride This section has been designed, formulated, and developed to teach anyone to master Jamaican Patois. The reader must remember that Jamaicans are an energetic people. Consequently, their words, expressions, and phrases are deeply rooted with feelings and energy. Most words are said in an open and strong manner because the people are open and strong. This section will surely teach the reader about Jamaican culture and common social interactions. In addition, because popular Jamaican dancehall music is such an integral part of Jamaican society, much of the slang terms and expressions of the deejays are carried over onto the peopleespecially the youth. Patois is a language that very often incorporates new terms (as fast as dancehall deejays can say them), so it is almost impossible to have exact accuracy regarding the Newest popular terms and expressions. However, the expressions in this section are comprised of words and phrases that any Jamaican will know and understand. This section is filled with many words that come directly from popular Jamaican reggae songs. In addition to the basic speech patterns of the people; the many slang terms and unique expressions, which are found in this section, should allow the reader to get a good grasp on common street lingo. The sooner one realizes that Jamaican Patois is another world and level of English, the sooner the reader will forget about the bounds, limits, and rules of our common English. When the student sees that Patois uses English only as a foundation of speech, Patois will flow out with personal feeling and character. The reader must be aware that there is much flexibility in the language. Patois truly is another dimension of English. Readers of this section must practice each lesson by speaking aloud and with confidence. Each student of this course must also strive to develop his or her own character and Jamaican accent.

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Please refer to the glossary at the back of this book to find all the basic Jamaican words and phrases. The author has confidence that anyone can learn the language just by going through each lesson. Just read it! This material has been designed to Sink in. Therefore, just by reading, any reader will become acquainted with the principles, rules, lingo, and the facts of the language. Each reader must take time in reviewing each lesson and example. Only in this way, will the words, structure, and sound of Patois become familiar and easy. The most common values of English vowels and consonants are supplied for learning the language phonetically. But, in most cases, word speaks for itself. This will get you, the reader, accustomed to the sounds of Jamaican Patois. The words in bold type are the words spelled in Jamaican Patois. The italicized type (e.g. pat-wah) is the phonetic re-spelling of the word. In this was, the reader can to pronounce words and say them correctly. The reader should be aware that if a word in bold is italicized, then it is a common slang term. [Note: This entire Jamaican language-learning section deals neither specifically with Rasta speech patterns nor with their dialect. This section represents the majority of Jamaican speech, which is not Rasta orientated.]

The lessons in this section are devoted to teaching a foundation of Jamaican speech and culture. Mastery will come only with practice, practice, and more practice. Be sure to practice aloud too!

Patois is a fast language without having to say as much as normal English.

Matt Sanders (Editor of The Jamaican
Vibration, 2002)

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Di Fuss Lesson

Wa dis an wa dat?
Wah dis en wah dat? What is this and what is that?
Any student of any language must first start with basic objects. Only later, will the student be able to integrate words and combinations into sentences.

Di bokkle
Dee bok-el The bottle

Di rula
Dee roo-la The ruler

Di bax
Dee bax The box

Di paypa
Dee pay-pa The paper

Di picha
Dee pi-cha The picture

A wa dis?
Ah wah dis? What is this?

Hint to memba foeva:

Jamaican R sounds are commonly omitted. This is especially true of the terminal, or ending, R. In most cases, even when the R is in the midst of a word (recaad for record), it is not pronounced.

A di picha dat?
Ah dee pi-cha dat? Is that the picture?

Dis a di picha.
Dis ah dee pi-cha. This is the picture.

A di winda open?
Ah dee win-da wo-pen? Is the window open?

Di winda a close.
Dee win-da ah clooze. The window is closed.

A di bax dis, sa?

Ah dee bax dis, sah Is this the box, sir?

Yeh, a di bax.
Yeh, ah dee bax. Yes, it is the box.

You can see that A is used exclusively with nearly every sentence. It is used as, or in place of, a preposition. It is used also as a prefix and as an indefinite article. E.g. A dis (is this / this is), a fly go (to go fly / flying to), a nuh mi (its not me), dem a fool (they are fools). A means the following in Patois: a, are, it, that, is, one, ECT. It is your key to speaking.

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Hints for pronunciation: Patois carries a unique sound and feeling. Jamaican words may be drawn out. With time and practice, you will develop a feel for what the word should say. E.g. door would say: doh-ah.
Di box must a kyarri truu di door no di winda.
Dee box muss ah key-yar-ree chr-uu dee doh-ah nuh dee win-da. The box must be carried through the door not the window.

Di box must a poas.

Dee bax mussa poahs. The box must be posted (mailed).

A di bokkle bruk? No, di bokkle no bruk, it deh.

Ah dee bok-el bruhk? Noah dee bok-el no bruhk, it deh. Is the bottle broken? No, the bottle is not broken, it is there.

A wa dat ova dehso?

Ah wah dat wo-ba (or pronounced o-va) deh-so? What is that right over there?

A whole heap a Red Stripe bokkle.

Ah ol-eeep ah Red Strp bok-el. Many bottles of Red Stripe. (Jamaicas lager beer)

*Whole heap* is used quite often for describing anything in large amounts. Not much emphasis should be heard in the H of heap and none on the W.
A whole heap a ting a gwaan di man a say.
Ah ol-eeep ah ting ah gwaan dee man ah seh. Many things will are going on the man said.

Come tek dis siting outta di box.

Cum tek dis sit-ting out-tah dee bax. Come take this thing (something) out of the box.

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Di secon lesson
Bashment is a slang word for Party. But, it also means anything that is new, cool, and trendy. Fashionable clothing is important for most people in Jamaica.

Di bashment tredds.
Dee bash-ment tredz. The cool threads.
If you think Jamaicans, especially the youth, wear cheap and ugly clothes you are in for a surprise. The popular brand names that are in style in America (Nike, Puma, Mecca, Tommy Hilfiger, Kangol, Fubu, Echo) are also in demand for socially attentive Jamaicans. Valued clothing is highly esteemed and coveted in Jamaica. Unfortunately, the reality is that the general Jamaican population do not have the means to wear exclusive clothes that are so acceptable and trendy to wear. The song Ganja Smuggling, by Eek A Mouse, shows us a description of common life. Dung deh in the ghetto I go, where sufferation I once know. Mummy an daddy, all a we so poor, we all had to sleep on the floor, ey! Storm it come and it blow dung me door, me haffi nail up me window. Me shoes tear up, me toe just a show

Di hat
Dee aht The hat

Pants
Pahnz Pants

Frock
Frohk Dress

Purs
Puhs Purse

Di billfold
Dee bill-fohl The wallet

Draws
Drazz Under pants

Boots
Boots Shoes, (and condoms)

Di battyrider
Dee batty-rider The short shorts

Shut
Shut Shirt

Gansey
Gaan-zee T-Shirt

Marina
Mer-eena Tank top

Di nightie
Dee n-tee The nightgown

Bling-bling gold chain / Cargo

Bling-bling goal cheen / Kah-go Flashy gold chain / big chain (cargo likehence the word.)

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Di darkers
Dee dock-ahs The sunglasses.

Lens
Lenz Glasses

Yu hab a bashy style.

Yuh hab ah bash-ee styl. You have cool style / fashion or taste.

Di money noh ina di billfold ina mi pants, but ina mi shoe.

Dee mun-ee nuh in-na dee bill-fohl in-na mee pahnz, but in-na mee shew. The money is not in the wallet in my pants, but it is in my shoes.

Note: Ina means In or In the.

Whappun princess! Yu look cris ina yu frock.
Whappun prin-cess! Yuh look criss in-na yuh frohk. Whats up princess! You look good in your dress. [Princess is what a man would call to an attractive woman.]

Mi nuh waan dutty mi clothes. Mi a-go do work pon di street.

Mee noh waan dut-tee mee klu-ahs. Mi a go do wok pon dee street. I dont want to dirty my clothes. I am going to do work on the street.

She did ina di nighty a pose off.

She did in-na dee n-tee ah poz aff. She was in her nightgown posing off.

{Dancehall lyrics from Mi Cyant Sleep, by Red Rat}

The nighty weh she inna just a get mi and if mi try to resist it woulda hurt mi she pop it offgees, a dat alert mi and now mi cyan't sleep and it worth it....

She a fava a mogel.

She ah f-vah ah mog-ehl. She looks like a model.

NOTE: When you say that someone Favors something, it means that they resemple or look like the object that you are speaking of.
Him a gwaan like him a mogel.
Ihm a gwaan like ihm ah mogel. He goes on acting like he is a model.

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Im jus a mogel up di lane ina gold-rolled chain.

Ihm jus ah mog-gel up dee leen in ah goold-rolled cheen. Hes just modeling up the lane in a gold-rolled chain.

*Since most initial Hs in Jamaica are held silent, the word Him is said without the H sound. Di teif a go tek di bling bling offa yu ches.
Dee teef ah go tek dee bling bling of-fa yuh ches. The thief will take the fancy chain off of your chest.

Rule:

As you can see from the previous example, Offa is formed by combining the words off and of (off of your chest). This is basic and essential Patois. The same is used for In and Out, which then becomes inna and outta (can be spelled also ina and outa.)

Nuff piece a gyal deh walk pon di street.

Nuff pees ah geahl deh waak paan di street. [Piece of gyal would be slang for a great woman.] Basically means that there are plenty of nice girls out on the streets.

Oi! Yu did see di one cris shorty deh?

Oi! Yuh did see dee wun kris shorty deh? Yo! Did you see the nice girl there? (Cris is a term for something nice; a shorty is a girl.)

See di ooman inna Moschino dress wit di tall hair?

See di ooman in-na Mos-kinna dress wit di tall air? See the woman in the Moschino dress with the long hair?

She a look good all di while.

She ah look good all dee while. She looks good all the time.

She a buy di ting fi look man.

Shee ah buy dee ting fee look man. She buys (or bought) the thing to look for men.

Buy mi one boxa brief an sock fi a wear.

Buy mee wun boxa breef en sok fee ah weer. Buy me a pair of boxer briefs and socks to wear.

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Yu star dem tredds.

Yuh staar dem tredz. Literally means, You are starring (or are a star in) those threads. Basically means that you look great in those clothes.

Tanks mon, but dis a skettel name brand mi a tink.

Tanks mon, but ah sket-tel neam bran mee ah tink. Thanks man, but this is a cheap brand I think. [Skettle is a term for something cheap and unadmirable.]

Kangol a numba one! Da bad man a wear it nuff.

Kan-gol ah num-ba wun! Da bad man a weer it nuff. Kangol is number one! Gangsters wear it often.

Mi tell yu say, bad man no flex no skettle name brand.

Mee tell yu say, bad man nuh flex nuh sket-tel neam bran. Ill tell you that gansters dont sport, or wear, cheap stuff.

See im bashment clothes an im bashy hat pon im head?

See ihm bash-ment klu-as en ihm bash-ee aht pon ihm head? Do you see his nice clothes, and his cool hat on his head?

Di rude bwoys tink ongly fi dem bling-bling tings.

Dee rood bwhys tink ong-ly fee dem bling-bling tingz. The Bad boys think only for their flashy things.

Yu know star, mi mus get di bes eva mek.

Yu know staar, mee mus get di bess ev-va mek. You know man, I must get the best ever made. [Calling someone star is a signal of friendship.]

Gyal, mi waan fi see yu ina battyrida.

Geahl, mee waan fee see yu ina bat-tee-r-dah. Girl, I want to see you in Batty riders (Short shorts).

Picha dis! Wi jus cool out unda wi lens

Pi-cha dis! Wee jus kool out un-dah wee lenz. Picture this! We relax under our sunglasses.

Picha dis! Wi a roll ina wi Benz.

Pi-cha dis, wee ah roll inna wee Benz. Picture this! We roll in our Benz (Mercedes).

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Di terd lesson

Wa di shape an kula?
Wah dee sheap en kuh-la? What is the shape and color?
Di phone black, mon. Black like di Afrikan mon!
Dee fown blah-k, mon. Blah-k like dee Af-ree-kon mon! The phone is black. Black like the African man!

Di hat green like di leaf deh pon di tree.

Dee aht green like di leef deh pon dee tree. The hat is green like leaves there on the trees.

Yeh mon, mi love di gold dem. Gold stan fi wealth.

Yeh mon, mee lub dee go-ahl. Go-ahl stan fee wellt. Yes, I love the gold objects. Gold stands for wealth.

Red a di heights kula fi da Rasta dem. Red fi a blood.

Red ah dee -tes kula fee da Rasta dem. Red fee ah blud. Red is the highest color for the Rastas. Red is for blood.

Key to success:

Using the ever-common Jamaican Patois A is perfect for replacing the word Is. When Patois does use the word Is, it is in a very different way. This is explained below.

Wa di kula a di book?
Wah dee kuh-la ah dee book? What is the color of this book?

Di book no blue.
Dee book nuh blew. The book is not blue.

Is wa dis?
Iz wah dis? What is this?

Is di yellow lamp.
Iz dee yella laamp. It is the yellow lamp.

Is pure success: In Jamaican Patwah, is is used very differently

from normal English. Is simple shortens the need to say, It is. When referring to the self, Is means Am, as in I amnow becomes Mi is.Is also acts as a substitute for the word Are, as in they are now becomes Dem is.
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Is dem ting small?

Iz dem ting smal-h? Are the things small?

Yeh mon, dem lickle.

Yeh mon, dem lick-el.. Yes, they are little.

ESSENTIAL NOTE:

Use Mon (meaning person) to casually agree or disagree with anyoneuse often. Yes Mon! Use mon or man in any common conversation! You can always use it after saying yes (yeh) or no (nuh). You can say it either way. Yeh mon or yeh man. It is not gender specific.

Look pon di maga gyal.

Look pon dee ma-gah geahl. Look at the skinny girl.

Look pon di mampi.

Look pon dee mam-pee. Look at the very fat person.

Look pon this: The word Pon is used for the

pronounciation can be Paan or Pon.

words On or At. The

Jamaica large or small?

Jah-meik-ka laaj are (or oh) smal-h? Is Jamaica large or small?

The word OR:

(are).

The word Or can be pronounced either (oh) or

No, mon. Jamaica no laaj, Jamaica small.

Noah mon Jah-meik-ka nuh laaj, Jah-meik-ka smal-h. No, man. Jamaica is not large, Jamaica is small.

Wa dat?
Wah dat? What is that?

Mi no know a wa dat.
Mee nuh nuo ah wah dat. I dont know what that is.

Know this: There are two very distinct ways of saying no.

One way is pronounced noah (who built the Arc) and the other is nuh. The first no (noah) expresses more strictness and authority. The other no (nuh) seems softer and under the breath. While noah and nuh both mean no, they can also sound like the word knowas in I know (Mee nuo). But No an Know both, however, are slight phonetically different. Know is said nuo (new-oh). No is said either nuh or noah. Also, it is very common to put You know? at the end of a sentence. Mi kyaan bodda, yu know? (I cant bother, you know?) This simply adds extra character to a conversation, you know?

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Di fort lesson

Ooo dem?
Ooo dem? Who are they?
A genkleman
Ah gen-kel-mon A gentleman

Ooman
Ooo-man Woman

Bwoy
B-why Boy

Pickney
Pik-nee Child

Hint:

Use Bwoy frequently as a common expression like saying Man (mon). Bwoy is very common slang. E.g. Bwoy, mi kyaan bodda! (Man, I cant bother!) Use it freely to talk to anyoneman or woman!

Excuu mi Sa.
Ex-kuu mee Sah. Excuse me sir.

A Mistah Brown dis, sa?

Ah Mis-tuh Brown dis, sah? Is this Mister Brown, sir?

Yeh bwoy, a Mas Brown dis, mi say!

Yeh bwhy, ah Maas Brown dis, mee seh! Yes, this is the respected Master Brown, Im saying!

Mi say!

is a common expression of personal emphasis said at the beginning or end of a sentence.

An sa, a ooo dis genkelmon?

Ahn sah,ah ooo dis gen-kel-mon? And sir, who is this gentleman?

Him a Mr. Edwards?

Ihm ah Mr. Edwuds? Is he Mr. Edwards?

No sa, im nuh Mr. Edwards.

Nuh sah, ihm nuh Mr. Edwuds. No sir, he is not Mr. Edwards.

But a Mr. Smith.

But ah Mr. Smit. But Mr. Smith.

Sa:

The expression Sa doesnt always necessarily mean Sir, per se. It can serve more as a general conversational sound. Yeh sa, a true. (Yes, that is true.) Sa is generally used after agreeing or disagreeing with someone man or woman. No sa, mi no did undastand. Yeh sa, now mi see it.

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Di lickle pickney deh, di wash belly.

Dee lik-kel pik-ney deh, dee wash belly. The little child there is the youngest child in the family. (Wash belly is a term for a mothers last child.)

Di young ooman hab tree pickney an one bredda, ee?

Dee yung ooo-man hab tree pik-nee en won bred-da ee? The young woman has three kids and one brother, right.

EE EE: Jamaican Patwah is known for the unique sounds of

conversation. The use of Ee is one of these. It is pronounced just like the letter Ee and can be said once or twice. EE can be used at the end of a sentence to seek a reply. Or it can be used alone to convey surprise or joy. EE, look at him hair! (Look at his hair!)

Ee-ee, mi neva know say she arredi hab three yuut?

Ee-ee, mee neba nuo say she a-reddy hab tree yuut. Uhh-uhh, I never knew she already has three children.

Mi wudda like fi know fi har age.

Mee wud-da like fee nuo fee har age. I would like to know her age.

Lissen, yu no go know datwhappun to yu! Yu nuh know dat di ooman dem neva say dem age?
Lissen, yuh noh go nuo datwhappun to yu! Yu nuh nuo dat dee ooman dem neba say dem age? Listen, you arent going to know thatwhats the matter with you! Dont you know that women never reveal their age?

As opposed to common age inquiry in the U.S., Jamaicans do not ask people, especially a new acquaintance, what the others age is. Asking for ones age is not the best thing to due to bring up conversation in Jamaica.

Yu a Mr. White.
Yuh ah Mr. White.
You are Mr. White.

Mi is Mr. Brown.
Mee iz Mr. Brown.
I am Mr. Brown.

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Yu a di student.
Yu ah dee stew-dant. You are the student.

Mi is di mon an di teacha.
Mee iz dee mon en dee tee-cha. I am the man and the teacher.

A yu she?
Ah yuh she? Are you her?

Yeh a mi.
Yeh ah mee. Yes, it is I.

Yesa mi.
Yes-ah mee. Yes, thats me.

Is mi dat?
Iz mee dat? Is that me?

No, a no yu.
Nuh, ah nuh yuh. No, its not you.

A no mi.
Ah nuh mee. Not me.

A ooo dem?
Ah ooo dem? Who are they?

A ooo di lady?
Ah ooo dee ley-dee? Who is the lady?

She a Ms. Smart.

She ah Miss Smaat. She is Ms. Smart.

Disa di Lady?
Dis-sa dee ley-dee? Is this the lady?

Yeh, an she browning, nuh?

Yeh,en she brown-nin, nuh. Yes, and she is light skinned isnt she?

*Mi love mi money an ting, but mos a all mi love Me lub me money an ting, but mos ah all me lub mi brownin. I love my money and things. But most of all I love my browning.

mi brownin.

*This song comes from Buju's first major hit, Love Mi Browning, in 1991. The song became an international hit, but it was not without controversy. Love Mi Browning, which term praises light-skinned women, caused much controversy in color-conscious Jamaica where the majority of women are dark-skinned. (Keep in mind that among black woman, those of lighter skin color are considered more elite in the social ladders of contemporary Jamaican society.) So, after indirectly insulting so many dark-skinned women, Buju attempted to quiet the protests by recording his next single, Love Black Woman.

Di man dem nuh like black neggas, dem like brownin.

Dee man dem nuh like black neg-gahs, dem like brownin. Men prefer light-skinned black women to dark-black women.

*Browning is an exclusive term for describing a womans skin colornever a mans (unless a battyman or chi-chi man is speaking of another man).

Yu Chiney or Yu a Chin?
Yu Ch-nee / Yu ah chin? Are you Chinese?

Whappun Chin?
Whappun Mis-tuh Chin? Whats up Mr. Chinese man?

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*Chin is a name to call out to anyone that is Chinese in Jamaica. Similarly, a Chiney (ch-nee) is a Chinese person. Yu a Mexican?
Yuh ah Mex-ee-kan? Are you Mexican?

No sa! Mi no Mexican.
Nuh sah! Mee nuh Mexican. No! I am not Mexican.

Im a Indian?
Ihm ah Ind-ee-yan? Is he Indian?

Yeh, im a coolie.
Yeh, ihm ah coolie. Yes, hes an Indian.

Note:

There are many people of Indian descent In Jamaica. They are commonly referred to (derogatorily) as Coolies.

Dem a tell yu dem a ooo.

Dem ah tell yuh dem ah ooo. They are telling you who they are.

A ooo dat a come?

Ah ooo dat ah cum? Who is coming?

A ooo deh?
Ah ooo deh? Who is there?

A ooo dem?
Ah ooo dem? Who are they?

Dem is di people.
Dem iz dee peep-el. They are the people.

Ooo a dat idiot gyal?

Ooo ah dee ee-dee-at geahl? Who is the idiot girl?

Mi no know di gyal deh.

Mee noh nuo dee geahl deh. I dont know that girl.

Dat gyal inna science yu knowinna Obeah!

Dat geahl in-na sci-ence yuh nuoin-na Oh-be-ah! That girl is into scienceinto Obeah witchcraft!

Di Obeah people dem can mark yu up wit pyur curse.

Dee Obeah people dem caan mark yu up wit pyuur curse. Those into Obeah witchcraft can mark you with pure (many) curses.

Mi lub alla mi fambly.

Mee lub al-la mee famb-ly. I love all of my famly.

Mi madda an aunty young.

Mee mad-da ahn ant-ty yung. My mom and aunt are young.

Di dada lick im.

Dee da-dah lick ihm (or) wet ihm. The dad hits him. *Both Lick and Wet mean To hit
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Mi a go lick yu up if yu no tap.
Mee a go lick yuh up eff yuh noh tap. Ill hit you if you dont stop.

Some people beat up dem pickney all di while.

Sum peeple beat up dem pik-ney all dee while. Some people beat their children all the time.

Mi cris wit mi bredda im, but mi kyaan badda wid mi sista caa she a neva chat me!
Mee kris wit mee bredda, but mee key-yan bod-da wit mee sis-tah caa she ah neva chat mee! I am fine with my brother, but I cant bother with my sister because she doesnt talk to me!

Dat nigga big still. As lickle yu seeim look, im big still.

Dat nig-ga big still. As lik-el as yu see ihm look, ihm big still. That guy is very powerful. Even though he looks small, he is powerful.

Still Note:

The word Still is used at the end of a thought and is for expressing true feelings or factual happenings at the current time. E.g. Mi no like im still. (I dont like him). Dat look good still. (That looks good). It doesnt mean that is actually good only at the moment, it is just an expression and a backing word.

Im a idiot still.
Ihm ah ee-dee-at still. He is still an idiot.

Truss mi! Im kyaan cool still.

Truss mee! Ihm key-yan kool still. I agree! Hes still cant be cool.

Truss mi mon!
Truss mee mon! Trust me!

Truss mi mon!
This expression, Truss mi, is used when stongly agreeing with someones line of thought. Knowing this great expression will surely get you far in speaking Jamaican. It is like saying any of the following in English: Believe me, yeah, I know, and yes. Notice that this expression is not asking the other to Trust them, per se, but it is simply a way to agree in conversation.

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The Jamaican Language

Di fif lesson
Words are a combination of sounds.

In ai oouse
In owse? In the house.
Some words that you speak dont have to require saying each individual sound.

Di light did out when mi deh inai oouse.

deh in-n owse. The power went out when I was there in the house.

*The word Light is used to signify electricity and current. The word Power is not generally used in Jamaica in regards to electrical energy. Notice above how we simply use Deh inai oouse, the same as Deh in a di oouse. There is no need to try to say the entire In a di but it will sound like In when said correctly. It is important to realize the sound made when saying A di the stress is both in the a and the i. Practice at this time saying A di. (A di meaning: at the, of the, it is, the, ect.) As you repeatedly say this, faster and faster, you should stress to say only the syllablesthe a and the i. You will soon see you are mainly pronouncing the . This concept is used for faster speech.

Mi ini oouse right now. (From Inna di oouse)

Mee in owse rte nou. I am in the house right now.

Ease up off ai cyar. (From Off a di cyar)

Eeez up off a key-yar. Ease up off of the car.

Too much current fi use allaee lights. Yu know seh ita cost dear.
Too much kernt fee use all eeh lights. Yu know she it ah cost dear. Too much electricity (power) is being used when all the lights are on. You know it costs dearly (exceedingly).

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The Jamaican Language

Im gaan ai bathroom.
Ihm gaan ah dee baat-rooom. Hes gone to the bathroom.

Yu did in ai man owse?

Yu did in ah dee man owse? Were you in the mans house?

Get off ait an leff.

Get off aeet ahn leff. Get off of it and leave.

A fi dem i?
Ah fee dem eeeh? Is it theirs? (This combination is at the advanced level of sound combining and the resulting sound is eeeh. This also goes to say that the word it can sound like ih, or eeh.

Eeeh?

This same sound of eeeh is also used as a universal sound for expressing either a need for response or simply just a sigh of sorts. Also, it is always used when needing something to be repeated. Just like saying, What? in America.

A wa yu dween, eeeh?
Wah yu dween, eeeh? What are you doing, huh?

A faas fly dem buuds, eeeh!

Ah faas fly dem budz, eeeh! Those birds fly fast, yeah!

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The Jamaican Language

Di sixd lesson

A fi mi Yard
Ah fee mee Yaad. My HomeJamaica.
Fi is perhaps the most powerful words in patois. Not only does fi indicate possession ang belonging. But also sets up verbs as an auxiliary verb. Fi is also used in place of To and For.

A fi yu dis?
Ah fee yuh dis? Is this for you, or simply, is this yours?

A dat a fi yu?
Ah dat ah fee yuh? Is that yours?

Note: Fi shows possession when used before the subjects being talked
about. E.g.: Fi im, fi she, fi mi, fi dem; his, hers, mine, theirs.

A fi mi ting yah.
Ah fee mee ting yah. This is my thing here.

A fi yu siting deh.
Ah fee yuh sit-tin deh. Its your thing there.

A ooo fa shut dis?

Ah ooo fah shut dis? Whose shirt is this ?

A fi dem gansey dat.

Ah fee dem gaan-zee dat. It is their T-shirt.

A fi mi chalice fi bun.
Ah fee mee chaliss fee buhn. This is my chalice to burn.

A no fi wi ting.
Ah nuh fee wee ting. It is not our thing.

A dat deh one chalice fi uno?

A dat deh wun chaliss fee uno? Is that chalice is yours (plural)?

Yeh mon, a fi wi.

Yeh mon, ah fee wee. Yes, its ours.

A di one deh a fi im?

Ah ee wun deh ah fee ihm? Is that the one there for him?

Yeh mon, a di one fi im.

Yeh mon, ah dee wun fee ihm. Yes, it is the one for him.

Dat one a fi mi bredda.

Data fee mee bred-dah. That one belongs to my brothers.

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The Jamaican Language

The single term One is used quite often for replacing A. Mi a go bring one beer is better Patois than to say Mi a go bring a beer. Mi got one lick pon mi head is better than Mi got a lick pon mi head.

Fram dis time fawaad, we a go stop spell out di words dem.

From this time on, we shall stop spelling out the words.

Weh yu waan fi go, mon?

Where do you want to go?

Mi waan leff outa J.A., zeen?

I want to leave Jamaica, okay?

Wa yaa say, mon?

What are you saying, man?

Mi say mi waan go foreign.

I want move (or go) to the U.S.

Yu waan leff di concrete jungle, yah?

Do you want to leave this concrete jungle (ghetto)?

Truss mi!
You bet!

Yu know mon; Watahouse a war wit Olympic Gardens all di while.

You know man; Waterhouse (a Jamaican neighborhood) is always fighting with Olympic Gardens. *Jamaican neighborhoods commonly fight with each other. This type of residential fighting is known in Jamaica as a War. Similarly, people, who are alone, can War each other. A war is a fight.

Yu know sey, mon, mi can dead pon di place! Mi waan buss outta di concrete jungle my yuut. Mi naa like fi see war all di while.
You know, man, I can get killed here! I want to leave the ghetto (Trench Town), my friend. I dont like to see fighting all the time.

So mi a go look bout safety inna foreign, zeen?

So I am going to find safety in America, see?

But di people deh involve nuff wid Babylon. Yu, as a dread, kyaan mix up wit dat!

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The Jamaican Language But the Americans are involved heavily with Bablyon (the corrupted system) You, as a Rasta, cant mix up with that!

Cha! Mon, yu know say dat unno a suffa ina Jamdung.

*(Cha is a expresson of irritation) You know that we all suffer in Jamaica.

So wa, yu a go mek money pon the U.S. business?

So what, your going to the U.S. to make money and business?

Truss mi, mon! Mi like the business idea, mon, zeen?

Yes! I like the business idea, man, see?

Lissen di song an memba wa say:

already Tell dem alreadywi haffi tell dem again! Dem a murdera, seen? Dem dress up ina jacket and dem dress fi up ina tie, come a courthouse dem want fi tell pyur lies. IWhat to deprive? I-mon from my rights.
Murderer Sung by Barrington Levy.

Yeh mon, mi see it. Mi know seh dat alla di U.S. business people is a murdera an di corperation na care (key-air) bout wi. So, mi a go tink bout supm else fi a do.
Yes, I see. I know that all of the U.S. business class and corporations dont care about us. So, Ill think of something else to do.

Yu bes wait fi tings get betta here ina Yardyu naa even hab bandoogle!
You should wait for things to get better here in Jamaicayou dont even have a fake visa.

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The Jamaican Language

Zeen. Is fa dat reason mi naa go leff.

Yes. It is for that reason that I wont leave.

Is in Patois, use it to say It is. In Patois, proper tense and grammar is omittedthis is the essence of Jamaican speech. When speaking Patois, we want to forget the proper English system and speak how we want to. This concept is especially important when speaking as a Rasta. Rastas know that English is the current and main language of Babylon, which must be broken. Is is also used in place of, Are and Am. Is dem di one. (Are they the ones?) Dat ooo mi is. (Thats who I am.) Yu is pretty. (You are pretty.) Fis use as an auxiliary verb is very important and it is used to imply or command action.

Yu haffi dweet.
You have to do it. * Notice the combination of have and to.

Yu fi dweet.
This has the same meaning as above but now the Have to becomes implied. Fi is what signals and helps the verb.

Yeh mon, all di while mi dweet!

Yes man, I do it all the time!

Disa how fi start and disa how fi end.

This is how it starts and this is how it ends.

Fi dweet good, yu mus wuk haad.

To do it good, you must work hard.

Uno fi learn dis: Uno is the plural for you (yu). Uno is used to refer to
more that one person. Can be used to mean: anyone, everyone, you, you all, ECT.

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The Jamaican Language

A fa uno dis?
Whose is this for?

Data fi wi.
That is ours.

Did uno hear wi?

Did you all hear us?

Always use Wi for the use of the following: us, ours, we. 1. 2. 3. 4. Wi naa go deh. (Were not going there.) Dem teif wi tings. (They stole our things.) Mek wi go. (Let us go.) Come to wi. (Come to us.)

Uno nuh easy yu know!

You (plural) are difficult you know! (Literally means, You are not easy.)

*Uno nuh easy:

is a common expression of pointing out that one is acting difficult or acting in an odd way.

Mi kyaan bodda wit uno.

I cant bother with you. [Kyaan, meaning cant, is pronounced (key-yan).]

Uno ready fi nyam?

Are you all ready to eat?

Uno like it?

You like it?

New word:

Use Nyam as a word to replace the word eat. Pronounced (nee-yam) Also, the word It can be pronounced ih or ee. Just remember that you have flexibility in Patois.

Ih too spiceyya put nuff peppa inait.

Its too spiceyyou put too much peppers in it.

Hush.
Sorry.

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The Jamaican Language

Di sebent lesson

Did depon wa?

Did deh-pon wah? Was on what?
Weh di Rasta dem deh?
Where are those Rastas?

Yu been deh?
Have you been there?

Dem gway lang time now.

Theyve been away for a long time now.

Memba when mi dideh a mi yaad?

Remember when I was at my house?

did replaces the to be verb WAS.

Yeh mon, mi did red when mi come home.
Yes man, I was high when I came home.

Im did dreadlocks when mi see im.

He had dreadlocks when I saw him.

Di food did good.

The food was good.

Di gyal dem did hot pon di place!

The girls where hot at that place!

Mi haffi wonda wa depon dem min.

I have to wonder what is on their mind.

Mi mind chubble ova wa depon dem mind.

My mind is troubled over what is on their mind.

A ooo inna di gleena deh?

Where is the Gleener?

A wa di gleena?
What is the Gleener?

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The Jamaican Language

Di Gleena a di Jamaican newspaypa.

The Gleener is the newspaper.

So weh it deh mon?

So where is it man?

It did depon di cyar.

It was there on the car.

On is said Pon in Jamaica. Depon is another word for On but is the combination of There and On. Depon is used when one needs to show placement and location.

Is lang time wi nuh hab no fun, yu waan go pon one flex to Negrilone vacation?
Its been a long time since we havent had any fun, do you want to go on a flex to Negrilon a v-k-shun? (Flex means a time for enjoyment, pleasure, and fun.)

Yeh mon, wi a go pon di ironbird (I-runbuud) o inna cyar?

Yes, will we go by plane or by car?

No mon, wi a go pon bus fi save money. See mi a say?

No, we will go by bus, man, so we can save money. See what Im saying?

Anyway, nuh worry bout it, mon. Di money a go dun anyhoh.

Any way, dont worry about it, man. The money will be spent anyway.

Mek wi tek di taxi caz dem always depon haste.

Lets take the taxi because they are always in a hurry. (Haste is pronounced heeas.)

*Depon haste is a common expression in Jamaica meaning to be in a hurry.

Mek haste mon!
Hurry up man!

Wa mek yu neva ina haste?

Why are you always so slow?

Weh mi keys dem deh?

Where are my keys?

Mi did see dem deh bout.

I saw them around here.

*The use of deh bout is from the words there and about. This means that the something is around or near by.

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The Jamaican Language

See di man ova dehso.

See the man right over there.

Tek dis sinting yahso.

Take (or get) this thing right here.

To say that something or someone is there simply say dehso. And, yahso is used to say here. These are used when the objects are within visibility.

It yahso.
It is right here.

See di ting ova dehso?

Do you see the thing is over there?

Yu see mi yah?
Do you see mi here?

Yu see im deh?
Do you see him there?

Yu fadda a come yah.

Your father is coming here.

Yeh, it deh a Jah-mieka

Yes, it is there in Jamaica.

You must know that Deh means There and Yah means Here. But dehya (deh+yah) means Here.

A ooo dehya?
Who is here?

Mi dehya.
I am here.

A ooo did dehya?

Who was there?

It did dehya.
It was here.

Yu got no food dehya?

Dont you have any food here?

Dis yah.
This here.

Dat deh.
That there.

Dem ya siting na good.

These things are no good.

Common word:

Mi dehya is a very common expression that is in simple response to a greeting. Mi dehya just says, Im fine, Im good, everything is cool, ECT. As reference, it literally means, I am here.

Hey, wha gwaan man?

Hey, whats going on (whats up)?

Nutten na gwaanmi dehya.

Nothing is going oneverything is cool.

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The Jamaican Language

Di eight lesson

A wa do dem?
A wah do dem? Whats going on with them?
A wa do dem is a common expression used to ask about others doings. However, it does not have to be talking about people onlyit can also be talking about specific objects.

Look pon dem.

Look at them.

A wa do dem?
What about them?

See di coknat deh?

See those coconuts?

Yeh, wa do it?
Yeah, what about it?

Yu no kyaan pull kaknut eff yu no hab no cutlass or mash-ett.

They cant open the coconut because they dont have a machete.

The use of double negatives and even triple negatives is common and correct in patois.
Mi no kyaan pull dis yah tin a peas caa mi no hab no cutta.
I cant open these can of beans because I dont have a can opener. (To open is to pull.)

Wa she a do?
What is she doing?

Wa im a do?
What is he doing?

She a bring ih yah.

She brings it here or she brought it here.

Im bring ih.
He brought it or he brings it.

Essential Theme: Words are spoken as if in the present in Jamaican

Patois. In addition, there are no past tenses in the language. .

Dem a walk go work.

He walks to work.

Di higgla a sell pon di street.

The vendor sells on the street.

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The Jamaican Language

Dem depan wi corner an beg fi a Nanny.

They were on our corner begging for money (a 500 Jamaican bill).

Wi giim pyur coppa, caa wi no hab no dollas.

We gave him only a penny because we didnt have any dollars.

Know the following slang terms for Jamaican Money:

Dollas: Copper:
The basic term for money; dollars. Any coin that is less than one Jamaican dollar. (Has virtually no value and most stores cant offer its change). Bill: A basic 100 dollar bill.

Nanny: A 500 dollar bill. Manely: A 1000 bill (This

Michael Manley on it.)

bill has former Prime Minister

Jamaica has ultra-high inflation. At the time of this printing, 44 Jamaican dollars is equivalent to one U.S. dollar.
Di bad bwoy dem a look fi teif man billfold.
The thugs look to steal (thief) someones wallet.

Di gal a nyam.
The girl eats.

Im a chat.
He is talking.

She a bathe (bea-dth).

She is bathing.

Dem a go shop.
They are going shopping.

Im a fight im ooman.
He fights his woman.

Nutten buta cuss-cuss fight.

It was a non-physical fight.

Always Remember:

Always before something is done, or in any action, you must say a. Mi a go. She a go. Mi a fly go. Mi a nyam. Dem a go. Mi a write dis. Yu a read dis. Ya see mi? Ya see mi a say?

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The Jamaican Language

Di ninet lesson

Yeye, nose, teet, an eaz.

Y, noaz, teet, en ee-ahz. Eyes, nose, teeth, and ears.
Di head
Dee ed The head

Hair
Air Hair

Yeye
Y Eye

Nose
Noaz Nose

Eaz
Ee-ahz Ear or Ears

Di teet
Dee teet The teeth

Arm
Ahhm Arm

Han
Ann Hand

Foot
Foot Leg

Foot bottom
Foot batt-um Sole of foot

Backside
Bak-side *Buttocks

Batty
Bat-ty Butt

Rass
Rass Ass

Finga
Fing-gah Finger

Face
Feahs Face

*Backside is also a familiar term to suggest ones self. [Yu backside!] *Head can mean both head and hair depending on usage.

Nuh presha mi mind.

Dont pressure me into decisions.

Im bruk im foot.
He broke his leg.

Note: The word Foot is used to refer to any part of the entire leg.
Mi tumak a hurt (hat or hut) mi.
My stomach hurts.

She winjy.
Shes very thin.

Im a haad eaz.*
He doesnt listen.

Im eaz haad.
He is stubborn.

*This expression of stubbornness literally means Hard ears.

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The Jamaican Language

Tap cut yu yeye (y) afta mi!

Stop cutting your eyes at me! (Means moving the eyes away in disgust)

Wa mek yu yeye wata.

Why are you eyes watering? Or, why are you crying?

Ebbry time mi tink a Liza, wata coma a mi yeye.

Every time I think of Lisa, I cry.

Move yu backside!
Move your self!

Mi ave wanga gut.

I have a fat stomach.

Shut yu mout an tap yu chatin.

Shut your mouth and stop your talking.

Nuh kiss yu yella teet afta mi.

Dont hiss at me with your yellow teeth.

Yu a renk bad, mon!

Yu smell bad!

Yu battyhole! Mi naa hab yella teet mon! Yu know say mi a show white teet still.
You ass! I dont have yellow teeth! You know I show white teeth.

Kiss mi neck!
Expression usually demonstrating surprise or excitement.

Mon, she fall pon har batty jaw.

Man, she fell on her butt cheek.

Butsiyah! (But-see-yah!) A whappun to yu head?

Dang! What happened to your head? *Butsiyah is a nameless expression of surprise.

Man hab two foot; is fi say dat man no hab ongly one foot but im hab two foot.
Man has two feet; this is to say that a man has not only one leg but two. (In Jamaican Patois, foot means any part of the entire leg including the foot.)

Ya see mi when mi say dat him bruk da whole of him foot?

Do you understand me when I say that he has broken his entire leg?

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The Jamaican Language

Dis Satnight wi a go club fi drop legs.

This Saturday night well go to a club and dance. (Drop legs means to dance.)

Yu foot waan fi shave.

Your legs need a shaving.

A maga gyal dat.

Thats a skinny girl.

Yu head waan fi cut. It look so tuff.

Your hair needs to be cut. It looks so course and tough.

She put braid pon har head.

She put braids in her hair.

Di ooman dem creame dem head.

The women relax their hair.

Mi kyaan bodda sitdung an sumody ina mi head 8 hour!

I cant bother to sitdown having someome in my hair for 8 hours. (Typically, this is the time for braiding a womans hair.)

Har hair tall.

Her hair is long.

She hab short hair.

She has short hair.

See di man deh, im long.

See the man there, he is tall.

Im short eeeh?
He is short, huh?

Higgins is a long African man. Is him first come yah and mek people know dat black people have a home in AfricaHim nose big and him face like when yu wudda have marki-marki. Him a African man, like him face cut, but it dont cut.yu know? (Rastafari, pg. 90)
The quote in the book described Higgins (who was the first preacher of the African movement in Jamaica) as tall African with a big nose and a scared face (marked). Marki-marki is a word for ugly marks[Jamaican Patois, and other African based languages, commonly use double descriptive adjectives.] {One could say, Him face cutti-cutti, him skin so bumpy-bumpy, she flirty-flirty, dem stinky-stinky, yu so naga-naga, ect.}

Instead of saying tall, in Jamaian Patois you can say long to mean the same thing.

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The Jamaican Language

Di tent lesson

Yu know seh wa mek?

Do you know why?
The word say can be spelled either say, seh or sey. This word is the most common and most important conjunction in Jamaican Patwah.

Yu know say is the most common and distinctive conjunction in Jamaican Patwah. Otherwise spelled sey or seh, it follows verbs of telling, hearing, thinking, communicating, ECT. And it is often identical with or indistinguishable form the verb say, used in sequence with preceding verbs. (Adams, 25)
Also, to ask Why in patwah, you can ask Wa mek, meaning literally, What makes.

Yu know say it a go rain (ree-ahn).

You know it will rain.

Yu know seh wa mek it rain?

Do you know why it rains?

Mi a tell yu say dat disya wata (wah-tah) and disya air a mek it rain, mon.
Ill tell you that this here water and this here air permits it to rain.

Mi neva know say dat.

I never knew that.

Yu know seh wa mek Bob Marley good?

Do you know why Bob Marley was good?

Becaa im sing bout di truut.

Because he sang about the truth.

Mi waan fi know ooo a create di Reggae music?

I want to know who created the Reggae music.

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The Jamaican Language

Di reggae beat origionally come from di Africans we seem wehAfrican musicand from Africans scattered abroad. So it come as a kinda rebellion. The Wailers.
Wa mek reggae music di bess?
Why is reggae music the best.

One ting bout music is dat when it hits, yu feel no pain. Bob Marley and the Wailers
Yeh, mon, a true. Mi can see dat. It all about di feel and di vibration. Right?
Yes, that is right. I can see that. It is all about the feel and vibration. Right?

Wa mek di real Reggae inspiration?

What makes the real Reggae inspiration ?

Lissen wa di big mon a seh.

Lisstn to what Bob Marley says.

Well, our music has always been music inspired by

what we believe in, what we know, and that is happening, which we experience everything. Reggae music is news. Is news about yu own self, yu own history, tings dat you wuddn reallydem wuddn teach it to you inna school, yu undastand? Becaa dem wuddn tell yu dat Rastafari is God! Yu namean? And yet di bible tell you dat with in 2000 years Christ shall return and when im return im gwaan be King of Kings, Lord of Lords, Conquering Lion in the Tribe of Judah. Chruu di line is a King Solomon and King David. Now dat is the reality. Bob Marley

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The Jamaican Language

Di elebnt lesson

Weh
Where, which, that (that has, that is, that will be, that was, that did), who, was.
The word weh (like the word seh) is one of the trademark Jamaican words. It is also a word that is everywhere in Patois. Mastering this word and its usage will ensure any practitioner of Jamaican Patois sure fluency.

Weh ya go?
Where are you going or where did you go?

Ooo di man weh mi did chat to?

Who was the man that I spoke to?

Yu did ku pon di street weh im did tun?

Did you look at the street on where he turned?

Ya, mon. Mi know seh weh im go.

Yes, man. I know where he went.

It depon mi head weh im did lick mi.

It was on my head where he hit me.

Di ooman weh mi did see, she did vex (also said with a b bex).
The woman that I saw was angry.

Di place weh too pack. Mi neva get fi enjoy miseff.

The place was too packed. I never got to enjoy myself.

Mi want a woman weh clean. Want one weh pure An' mi want weh fine Di woman weh mi wantshe affi one of a kind.
(Crazy Look by Capleton)

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The Jamaican Language

Di twelbt lesson

Ya hear mi now?
Yah eer mee nou? Do you hear me now?
Note: It is very common to put Ya hear (said with out the H) at the end of many sentences. This is to verify that the other person understands you.

Lickle more, ya hear!

See you later!

Mi soon come, ya hear.

Ill be there soon.

Ya hear wa mi a say?
Do you hear what I am saying?

Yu see wa mi a say?
Do you hear what I have said?

Wa ya dween, mon?
What are you doing, man?

Mi naa do nutten.
I am not doing anything.

Dem no kyaan dweet, ya hear.

They cant do it, see.

No man, dem a star dat!

No man, they doing great!

Ol on, mon, mi dweet!

Hold on, Ill do it!

Ya hear? No chat to dem!

Do you hear? Dont talk to them!

So mi a go dweet, zeen?
So I am going to do it, okay?

Zeen, mash it up!

Yes, I see, have success!

Mi check yu layta, ya hear!

Ill catch you later!

More time!
Bye!

Zeen is a very popular Jamaican word. So, use it when asking somebody to agree with your thoughtzeen? It is just like saying, okay or all right at the end of an English sentence. You can also absolutely use zeen in the beginning of a sentence to agree with what was just said. It is like saying yes, I understand, or sure. There are several other endings and beginnings similar to zeen. They are the following: See it? True? No true? Jah know? Selassie know? And, of course, Yeh, mon.

Note:

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The Jamaican Language

Di terteent lesson

Dem belly full up, but wi hungry. The heads of government have means to eat, but the masses are kept without.
Them belly full but we hungry. A hungry mob is an angry mob. A rain a-fall but the dirt it tough; A pot a-cook but the food no nuff Cost of living get so high, Rich and poor, they start a cry. Now the weak must get strong. They say, "Oh, what a tribulation. Bob Marley, Them Belly Full

Mi waan supm fi eat, mon, caa mi ungry an mi belly empty.

I want or need something to eat, because I am hungry and my belly is empty.

Jah know! mi wanna plate (pl-at) a rice an peas!

God knows. I want a plate of beans and rice!

Beans are called Peas in Jamaica.

Serve mi a half a pound a dat jerk pork (pohk).
Serve me a half of a pound of jerk pork.

Gimme couple festival an full up one Ting.

Ill have a few festival (deep fried bread) and fill up some Ting. (Jamaican soda).

Mek wi go get some patty fi eat (fee heet).

Lets go eat some patties.

A patty is a baked Jamaican crust stuffed with meat or vegetables.

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The Jamaican Language

Wa kinda patty uno hab today?

What kind of patties do you have today?

Wi hab sh-wimp, beef, an vegetable (Veg-gee-ta-bel), ow much yu waan?

We have shrimp, beef, and vegetable, how many do you want?

Mi waan two beef an tree veggitable. Uno hab callaloo?

I would like to have two beef and three vegetable. Do you have spinach?

Di shopkeepa say di special today a ackee an saltfish an dumpling an banana.

The shopkeeper says that todays specials are ackee and saltfish or dumping and banana.

Fa breakfass mi like ackee an saltfish wit breadfruit.

For breakfast I enjoy ackee and saltfish with breadfruit.

Wa yaa drink?
What do you want to drink?

Gimmie juice, mon.

Give me juice.

How yu a go pay, mon?

How will you pay?

Cha! Mi hab duns, mon.

I have money, man!

*Duns is slang for money. It always seems to finish, hence the word done.

Disa juice a fresh still.

This juice is not yet ready.

Note: The word fresh means bitter or sour. Essentially, it is not ready and needs further preperation.
Anyway, na worry bout it. Full up one glass fa mi.
Anyway, dont worry about it. Fill up a glass for me.

Mi tersty fa wata. Full mi up a ting a wata.

I am thirsty for water. Fill me up a thing of water.

Wa dat foolishness dem a serve?

What are they serving that is to stupid? 161

The Jamaican Language

Mi a go nyam some dutty gyal an drink a sketell.

I am going to eat some tin mackerel and drink a boxed drink.

Real Ghetto food: Dutty gyal (dirty girl) and Shake out are two terms used for
canned mackerel. A Ghetto steak is name for chicken back, which is a food common among the poor. Sketell, when referring to anything, means that something is very cheap. In this case, a Sketell is a cheap-boxed drink that one sees in little Jamaican stores or vending huts. Bag juice is the cheapest drink one can get in Jamaica. It is purchased and drank, of course, in a bag.

Mi a go cook some ghetto steak an drink two bag juice.

I am going to cook chicken back and drink two bag juices.

Mi nuh lub fi nyam tings weh come outta tin.

I hate to eat things that come out of a tin can.

Yeh mon, mi did like it. Gimmie braata!

Yes, I liked it. Give me more!

No mon, wa mek you waan nyam so much?

No man, why do you want to eat so much.

Mi no know mon, mi jus like fi keep mi belly full.

I dont know man, I just like to keep my belly full.

As you should have noticed, the word Fill as a verb is never used. In all cases, the word Full is used in its place.
Eeeh, eeeh! Dat man fava a dinna pig!
Oh my gosh! That man is fat!

Na lock di winda, mek mi fi feel di air.

Dont close the window, let mi feel the breeze.

Use lock up to say something is closed or unopen.

All di shap dem lock up.
All of the stores are closed.

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The Jamaican Language

Wi a go run a boat woba mi yod layta. So, wi haffi prepare nuff food, zeen?
We are going to cook plenty of food later. So, we have to prepare plenty of food, okay?

Run a boat is an expression for a very large meal, which everyone cooks and/or contributes.

Yeh mon, mi a help yu up cook wholeheap a food.

Yeah sure, Ill help you make a lot of food.

Mi send fa steam fish an magnum.

Ill order steamed fish and Magnum (Magnum is a drink).

Mi wanna pear (peer).

I want an avocado.

Mi lub callaloo.
I love spinach.

Mek wi go pon one ends fi eat and full wi belly.

Lets go to someplace to eat and get filled.

Ends is common slang used to designate a place.

Mek wi go back a wi ends fi rest.
Lets go back to our place to rest.

Yeh mon, mi belly full up now!

Yes, I am full now!

Wa leff?
What is left.

Afta mi nyam, mi hab niggeritis.

After I eat, I have niggeritis * Niggeritis is a term used when one gets tired after a nice meal.

163

The Jamaican Language

Di forteent lesson

Pon di road.
On the road.
Disa place habbi wus roads.
This place has the worst roads.

Di wus!
The worst!

Dem like fi drive dem bling-bling van.

They like to drive their fancy trucks.

Inna dem taxi dutty?

Are the taxis dirty?

Nuh sa, dem nuh dutty, but dem faas.

No man, theyre not, but theyre fast.

Yu kyaan rely pon da bus driva dem; dem always late an tek so lang fi come.
You cant rely on bus drivers; they are always late and take so long to come.

Babylon a di police.
Babylon is the police.

Di police dem a caal Babylon.

The police are called Babylon.

Wheneva mi see policemon pon di road, mi holla, Babylon!

When I see cops on the road, I yell, Babylon!

Mi nuh like di Babylon dem, dem lub fi shot up di people dem.

I dont like the police because they love to shoot up the people.

Yu ca drap mi off downa di roundabout.

You can let me off down at the roundabout.

Tun leff ova dehso.

Turn left over there.

Tun yahso.
Turn here.

Tap drive so fass.

Stop driving so fast.

Tap drive so lika madmon.

Stop driving like a madman.

Weh yu waan fi go?

Where do you want to go?

Mek wi go dungtown.
Lets go downtown.

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The Jamaican Language

Nuff bwoy a dead a drive dem motabike.

Too many guys have died driving their motorcycles.

Mi depan haste, mon!

I am in a hurry, man!

Mek haste!
Hurry up!

Dis yah parkin space come like neegle yeye (y).

This parking space is extremely small and tight.

Mi sey a di cyar fronta mi, Gimme a bly and mek mi pass.

I say to the car in front of me, Give me a chance and let me pass.

* Asking or begging a bly means to receive space from someone on the road when driving. Jamaican roads can be very narrow. Getting a bly is getting courtesy on the road from other drivers. A bly is a favor.

Laang time mi a tell dem.

Ive been telling them for a long time.

Mi a drive such a wutless cyar.

I drive such a piece of junk.

Jah know.
So true.

Tomorrow mi muss drive a go Kingston, kill me dead.

Tomorrow I must go to Kingston at all costs, nothing will stop me.

Mi gal vex. So she a fly go Florida.

My girlfriend is mad. So she flew to Florida.

Wa mek yu neba inna haste?

Why are you always so slow?

Wa mek yu fi galaang so?

Why do you go on so?

165

The Jamaican Language

A nightmare bus ride in Jamaica or a normal event?

Bus driver speaking on the intercom: Welcome to Bus 40, running from Papine to Downtown Kingston. Please direct your attention to one ducta who will instruct yu on wi safety and model features.
Conducta: Hail up massive! Wi want yu to know that yu are riding on the safest bus dat run pon di Papine to Downtown route. The mogle of wi bus is a 1980 Elcava, owned and operated by Rough Rider transports. Dis mogle can survive any adversaries an cantraversies. As unu can si, dis bus get nuff lick up an bad man shot up nuff time an it still drive like new! Dis bus sit up to 55 passengers, howeva, due to wi commitment fi excellent service, wi nuh leave anybady straddling pon di streets. So, expect fi have up top 140 people in yah by time wi reach downtown. During di journey, wi may encounta unexpected turbulences. Deese are known as potholes. In di case of a sudden bump, please refrain from bawling out, Lard, Jesas, mi dead now! Our driva is an experienced driva an will mek sure di axle an whell noh bruk aff ina one a dem. But, incase wi drap ina one an kyaan come out, please do not climb troo di window dem til unu pay unu bus fare. I will shot unu rass wid mi 45. Di bus is not equipped wit seat belts. Please hol pon di railing when di bus a tun di corna dem. The bus is capable of driving pon 2 wheels around corners and bends. When di bus a tun one wicked carna pon 2 wheelie, wi ask dat our seating passengers bear it if smaddy slide dung ina dem seat an squash yuh against di bus side. Our seating passengers might experience seating passengers loosing dem balance an falling ova pon unu. Please do not yell out "Hey batty bwoy, come off a mi rass lap!" Dat may cause serious shoot out. Pon exiting di bus, please na expect dis bus to come to a full stop. Wi asking dat yuh hop off a di bus step skilfully. If unu drap an lan pon unu backside an bruk sinting, Rough Rider nuh response. This is NOT a non-stop journey. As a matta fact, wi stop any which part wi waan wi stop at every yaad gateall ina miggle road wi stop. Howeva, di bus noh stop fi police. In case of an unexpected police chase, the driva will be forced to increase the bus normal speed from 100 mph to 160 mph. Yuh will be instructed to hol on tight an shet unu mout. In case this bus is hijacked by a terrorist known as "Pick pocket", hol di bwoy an murda im rassclaat. Wit dat said, if wi reach down toen ina one piece, please prepare fa new passengers fi shoob unu dung before unu can get off, Noh min dem. But seat kina ration. Tank yuh for teking di iriest Rough Rider Elcava pon di route... And hope yu enjoy di ride.

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The Jamaican Language

Di fifteent lesson

Di aat tunes.
Dee aht toonz. The hot music.
Mi tell yu say, disa Jamaica! Ebby night bashment a gwaan!
I am telling you, this is Jamaica! Every night a dance party is happening!

Mek wi move wi foot to some ragga dis Satnight.

Lets go dancing to some Ragga (new dancehall reggae) music this Saturday night.

Di dancehall musik mek a seh one yu nuh!

Dancehall music is number one!

Mek a seh one is an expression to saying that something is superior.

Mi try fi get di tunes weh jus come out yesiday.
I try to get the newest music.

Demya d.j. chat too much bout unda gal pickny inna dem musik.
Those deejays talk too much about womans privates in their music.

Mi sey! Disa reggae musik bad like yaz.

My gosh! This reggae music is awesome.

Bad like yaz is another expression of greatness.

Mi waan fi bruk out to some old rockas!
I want to go wild to some old reggae (rockers) music!

Yu know di five dance style dem and ow dem move: di Scratchy, Buttafly, Matrix, Zip Up, and di Log on?
Do you know the following Jamaican dances: the Scratchy, the Butterfly, the Matrix, the Zip Up, and the Log On?

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The Jamaican Language

Di ooman dem know ow fi whine dem bottams.

The women know how to shake their bottoms. * To whine means to move your lower torso while dancing. Woman who do this very well are considered to be greatest dancers in the Jamaica.

Ya go see nuff whinin fram di gyal dem pon di dance floor.

Youll see plenty of dancing from the girls on the dancefloor.

When di DJ a come, dem a say, All gyal SKIN UP!

When the DJs come out during a concert, they say, All girls SHOW SKIN!

Unno feel irie?

Do you all feel good?

When dem feel di bass, den dem jus bus!

When they feel the bass, then they just bust out!

Mi lub dissa tune gaan to bed.

I love this song so much.

Mi lub dis tune kyaan dun.

Ill love this tune forever (cant stop loving it).

Nuff stoosh people dem inna dis club.

There are plenty of rich people in this club.

Disa musik cudden betta.

The music couldnt be better.

Yu did catch di pose? It wicked, dont (douan)?

Did you see the pose? Its great, isnt it?

She a dance fram di start, dont?

Shes been dancing since the start, right?

Mi a look dance, nuh!

I am looking to dance, now!

She a champion.
She is a superior dancer.

Champion is someone that is a good lover or dancer.

168

The Jamaican Language

Di sixteent lesson

Di mogeling type.
Dee mog-ah-ling tpe. The modeling (show off) type.
Rules to remember: Jamaican Patois does not use words that end with dle, or tle. Instead they use gle or kle.
Yu ca hangle di ride? Is no soff. Is haad.
Can you handle the ride? It is not soft. It is hard

Di man dem a love di mogling type gyal.

Men love the beautiful types of girls.

Cease an sekkle, mi sey sekkle dung nuh an tap mek nize!

Stop what youre doing and relax, settle down now and stop making noise!

Nuh hackle mi oh gi choble, nuh!

Dont hassle or give me trouble, now!

A ongle mi inna dis worl.

Its only me in this world.

Di neegle inna di bokkle.

The needle is in the bottle.

See di lickle turkle deh inna di miggle a di riva? Im kyaan figga outow fi get ova.
See the little turtle there in the middle of the river? He cant figure out how to get over.

A so so war dung inna Miggle East.

There is only war in the Middle East.

Mi love di scent a di cyangle dem.

I love the smell of candles.

Gess mi riggle.
Guess my riddle.

169

The Jamaican Language

Di sebenteent lesson

Depon di street corna.

Deh-pon dee street ka-na. On the street corner.
Pon di street, dem a move real cool fi look a man billfold. Bad bwoy tief anyting dem yeys behold.
On the street, they move very calmly to look for peoples wallets. Criminals will steal anything their eyes behold.

When mi depan di corna mi get tiefd.

When I was on the corner, I got robbed.

Mek wi go pon di street corna layta disya eveling fi flex an chat.

Lets go on the corner later this evening to chill and talk.

Ebby day im depan di corna a gamble.

Everyday hes on the street corner gambling.

Wa kinda runnings a gwaan outa street layta?

What kind of happenings are going on later on the street?

Mek wi go shap fi sitin outa street.

Letss go shopping for something on the street.

When di higgla a come, yu fi say, Wa yu a deal wit?

When the street vendors come (higglers) just ask them, Wa yu a deal wit. (What do you want?)

Wa yaa deal wit is a common expression. Not

very polite, however, it is said to find out what someone wants. Translates into, What do you want. Di two a dem a buck up inna street.
The two of them met up in the street.

Wi a buck up.
We met up (unplanned).

170

The Jamaican Language

Di eighteent lesson

Life inna di ouse.

Lfe in-na dee owse. Life in the house.
Mek up yu bed ebby manin when yu get up.
Make your bed every morning when you wake up.

Ebby Satday Miss Dee clean har floor.

Each Saturday Miss Dee cleans her floor.

Ow disa floor can dutty so offen?

How can this floor dirty so often?

Mi hab wholeheap a wok fi do inna mi yod.

I have a too much work to do at my house.

Rhaatid, disa room so chaka-chaka!

Man, this room is such a mess!

Mek di place (pleese) look deestant.

Make this place look decent.

Dat computa deh stoosh!

That computer is nice.

* Stoosh is a word that denotes the upper class. When mi dun watch TV, mi a go sleep.
When I am done watching TV, I shall go to sleep.

Mi kyaan sleep dis eveling.

I cant sleep this evening.

Mi haffi sey mi priors befo go a mi bed.

I have to say my prayers before going to bed.

When mi tyad, mi sleep dead.

171

The Jamaican Language When I am tired, I sleep heavily.

Wi watch TV pon di seti, di seti a di sofa.

We watch TV on the couch, the couch is the sofa.

Disa seti comfatable, sidung.

This sofa is comfortable, sit down.

Memba when wi depan di veranda di odda day?

Remember when we were on the veranda the other day?

Yu fava duppy! Whappun to yu?

You look like a ghost (scared)! What happened to you?

172

The Jamaican Language

Di nineteent lesson

Di bar.
Dee bah. The bar.
A Wa ya drink?
What will you be drinking?

Gimmie tree bokkle a Red Stripe.

Ill have three bottles of Red Stripe.

Bredren, see mi a seh, Red Stripe a di bes mon!

My friends, see what I am saying, Red Stripe is the best!

Yeh mon, wi a drink dat hard yah, zeen!

Yes, we drink that to the fullest here in Jamaica!

Mosa di man dem a come fi play jewka box.

Most of the men come to play the gambling machines.

Yu no seh yu a go waste nuff a yu money pon dat.

You know that youll waste much of your money on that.

Mi like fi tek it easy, shoot pool, an drink rum an Ting.

I like to take it easy, shoot pool, and drink rum and Ting.

Mek wi lick some dice and layta play poka.

Lets roll (Lick means to Hit in. But, to Lick dice means to roll them) dice and later play poker.

Mi lub (Appleton) rum an stones.

I love (Appleton ) rum on the rocks.

Mi waan look an ketch some gal inna di bar.

I want to go get some girls at the bar.

Mosa di man dem waan fi kyarri a gal home.

Most of the guys want to take a girl home to sleep over.

173

The Jamaican Language

Mi ca kyarri yu a mi yaad?
Can I bring you over to my house?

Lissen mi now. Fi get a slam, sey, Yu hab sweet vice and is pretty like money.
Listen to me now. To get laid, say, You have a sweet voice and are pretty like money.

Yu waan mi fi drunk? An drive outta kantrol?

Do you want me to get drunk? And drive out of control?

Ef yu drunk yu kyaan drive pon no road.

If youre drunk you cant drive on the road.

Full up a ting a rum.

Fill up a thing of rum.

Cyarry come gimmie nuh!

Come bring me the beer now!

Mi naa joke, mon; mi inna watas (waat-as).

I am not joking, man; I am in the waters (drunk).

Cha, mon! Mi kyaan deal wit no drunk mon!

Damn! I cant deal with a drunk!

Yu level?
Are you okay?

Yeh mon! Jus rest mi.

Yes man! Just leave me alone.

Mek him stay.

Leave him alone.

Mek it stay.
Leave it be.

To have something Stay means to let it be alone.

174

The Jamaican Language

Di twentied lesson

Lang time mi a wait.

Laang time mee ah wee-at. Ive been waiting for this.
Weh yu fram?
Where are you from?

I-man come fram foreign.

I am from America.

Disa weh I-man born an grow.

This is where I was born and raised.

See di ooman deh? She grow mi.

Do you see the woman there? She raised me.

Mi decide dat mi naa be nuh igle mon.

Ive decided that I wont be a lazy (idle) man.

Lang time mi a watch yu and mi wanna chat to yu; but yu a gwaan like yu nuh wanna raas chat to me, so tell me wa a gwaan nuh!
Ive been watching you out for a while now and Ive been wanting to talk to you; but you act as though you dont want to talk to me (cursing), so tell me whats going on now!

A Yu des?
Are you desperate?

Im sey im a des fi wuk.

He says hes desperate for work.

Mi buy disya dege-dege dakers fram one dege-dege man.

I bought these cheap sunglasses from this skimpy man.

Dege-dege. (Deh-geh deh-geh) Describing a single object that is measly or skimpy.

Di letta musa poas.

The letter must be mailed.

See di poasman deh?

See the mailman?

Mi poas it tersday gone.

I mailed it last Thursday.

Gwaan pick up di poas.

Go an pick up the mail.

175

The Jamaican Language

Di twenty-fus lesson

See ow dem a gwaan an ray raylike dem a mixed-up blenda?

See how they go on and blah blahlike they are mixed-up blender?
She a chat an she a yeyewata an a ray ray.
She went on talking and crying and blah blah.

Note: Use the Ray ray combination when expressing feelings

of conversational hype and boredom or when unimportant talk has taken place. It is similar to Blah blah (e.g. She went on and onECT). Mixed-up blender is a slang term to mean someone that talks to much. Ol on, mi tell yu mi naa go wit har, caa she a liad.
Hold on, I tell you I wont go with her because shes a liar.

Mi nuh kya (key-ah) bout har. She a ginnal.

I dont care about her. She is a phoney. (Ginnal also means to be a fake or liar.)

She a go flirt up one mon fi bring yah.

Shell flirt up a guy to bring here.

She waan fi go ketch mon.

She wants to get a guy.

A lie.
Youre lying.

A true.
No, really.

A true is a very popular saying when agreeing with someone. It is like saying in America, Really, is that so? or It is so. Mi nah waan har. A true she no hab di full hundred.
I don't want her. She doesn't have the full hundred.

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The Jamaican Language

The full hundred means to have 100 percent something. So, if someone doesnt have The full hundred, which is the full story, entire truth, capacity, ect., they likely are holding something back. She waan fi mi money but she don waan be mi honey.
She wants my money but she doesnt want to be my honey.

When di money dun, she pyur vex.

When the money is done, shes very angry.

Wa fuckery dat.
That is wrong and unjust.

Mi a tell har fi leff.

Ill tell her to leave.

Mi no jus kyaan deal wit dat, zeen?

I just cant deal with that, see?

Ooo baby madda dat?

Who is the mother of that child?

A she di baby madda.

She is the mother.

Mi naa like when she a su-su bout mi, mi get heated.

I dont like it when she gossips about me, I get furious.

A so she tan.
Thats how she is.

Tan teddy.
Stand still or steady.

Note on tan and stay: Tan is very much an expression. It comes from the word, Stand. A so yu tan, Thats how you are. You can also say, Tan deh. This means, Just you wait. Also, the word stay is often used for the same meaning. Stay deh means, Just you wait. Yu see how yu stay?
Do you see how you are?

Mi nuh like how im stay.

I dont like how he is.

Yu tink so? Yu jus tan deh.

You think so? You just wait and see.

See eff mi nuh leff yu.

See if I dont leave you.

Leff mi.
Leave me alone.

Leff dat.
Leave that alone.

Di bus a leff mi.

The bus passed me. 177

The Jamaican Language

Di twenty-secon lesson

Gweh, mi cyar waan fix.

Gwey, mee key-ar wahn fix. Go away, my car needs to be fixed.
When something Waan something, it Needs it.
Di ouse waan fi paint.
The house needs to be painted.

Di door waan fi tight.

The door needs tightening.

Gweh fram yahso, yu mussi mad eff yu tan so close.

Move away from here, you must be craze if you stand so close.

Yu nuh know weh it deh, so follow back a mi.

You dont know where it is, so follow me.

Mi gi yu hundred dalla fa one bokkle a ingin aile (ll).

Ill give you a hundred dollars for a bottle of engine oil.

Kyarri come gimmie di ting deh.

Bring me the thing there.

Unno tink mi did dun?

Did you think that I was done?

Don laas i money.

Dont lose my money.

How mi a go pay? Yu got eight dollar gimmie?

How am I going to pay? Do you have eight dollars to give me?

178

The Jamaican Language

Di twenty-terd lesson

Inna di ghetto di don man a rule.

In the ghetto the ganster rules.
A don is is gang or posse leader. Can also mean a drug leader.

Watch dis my yute. Ya see yahso? Disa di ghetto a Kingston, zeen? Pyur sufferation. Yu undastan pure sufferation. Dis a di ghetto yu know, rude bwoy, di slump! Zeen? Disa weh I-man baan an grow. Yu haffi pick up di gun dung yahso jus fi survive. Zeen? Yu fi be di fittest of di fittest, yu na see it, fi survive. Yu can see I-man live lika king in Amerikadissa weh I-man come fram. Yu naa sey mi a deal wit? I-man jus feel hurted fi dem yute dung deh. I feel hurted fa dem, seen? And I-yah try my best dat tings can change, Zeen? (Excerpt taken from the
movie Belly. 1998. Artisan Pictures.)

Inna di ghetto one must look bout safety.

In the ghetto one must keep safe.

A ooo di don pon dis place?

Who is the don of this place?

Ebby town hab im don, see mi a seh?

Every town has its don (drug leader / head criminal), see what I am saying?

See di mon deh? Im di origional Jamaican Don Gorgon. Im run di rude bwoy bizniss. Im run a crew fram Lincoln Avenue.
Do you see the man there? Hes the origional Jamaican Gangster. He runs the rude boy business. He runs a crew from Lincoln Avenue.

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The Jamaican Language

If yu mek im vex, yu a walkin dead mon.

If you make him mad, youll be a walking dead man.

Jus cool mon!

Just relax!

If ya see im mek sure yu say, Reespek, sa.

If you see him make sure you say, Respect, sir.

Not only is it current slang to say the word Respect when greeting people, but also it shows that you are attempting to be cool and at one with Jamaicans.

When mi see sumady mi a tell dem say, Reespek bredda or Reespek sista. Den, when mi a leff, mi a say di same ting.
When I first see somebody, I say, Respect brother or Respect sister. Then, when I am leaving, I say the same thing.

Some bwoy nuh know ooo dem a deal. Dem fi stop and check.
Some people dont know with whom they are dealing with. They [need] to stop and check.

Truss mi, yu naa waan tess nuh rude bwoy raggamuffin outta street. Real bad mon near bout.
Trust me, you dont want to test any bad boys out on the street. Real bad guys are around.

A don mon no fraid fi shot up a guyanyting weh move dem a shot it.
A gangster is not afraid to shoot a mananything that moves they shoot it.

Di don dem a dun nuff mon.

The dons have killed many men. (To dun a man is to kill him; hence, he the word done.)

Yu waan dem fi bus gunshot and bruk out?

Do you want them to burst out gunshots and become unruly?

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The Jamaican Language

Yu a tess rudebwoy an yu gwine get killed!

By testing a gangster, your going to get killed!

Ebbry one need visa fi reach a go foreign. If yu kyaan get visa, den yu fi get one bandooloo.
Everyone needs a visa to go to America. If you cant get a visa, then you should get a fake passport.

If yu did live inia ghetto, you would buy cot till yu cudda able fi buy bed.
If you lived in the ghetto, you would buy a cot until you were able to buy a bed.

Sista Nancy a sing, Mi baan an mi grow inna Kingston six.

Sister Nancy sings, I was born and raised in Kingston six (Meaning Kingstons sixth district).

A time fi baan.
A time to be born.

A time fi dead.
A time to die.

Ebbybody waan go heaven, but no body waan dead.

Everybody wants to to to heaven, but nobody want to die.

Im a chat sey dat im a Don Gorgon and ray ray.

He said that he was a true ganster and blah blah.

A Don Gorgon is a very outstanding and respected person. Usually of a criminal nature. When di don dideh inna foreign, im did waan fi come back a Yaad. Im a Yaadi fa real!
When the man was in America, he wanted to come back to Jamaica (Yard is a term for Jamaica). He is a Yardi (a Jamaican) for real!

Now, im come back a look wife.

Now, hes back looking for a wife.

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The Jamaican Language

Di twenty-fort lesson

Di sex chat.
Sexual talk.
There simply could not be any Jamaican book written without this chapter. (That goes for the remaining ones too!). Sex is an essential element to the life, culture and well being of many Jamaicans. Sexual talk is the talk and act of getting Work (wuk = sex). This is simply part of the existing society. Jamaicans are not ashamed of sex. Moreover, they are not ashamed of speaking freely and openly about getting it! Understanding this will prepare you for talking in a sexual nature (or at least being able to listen to it without feeling shy and offensive). There are many creative Jamaican words and innuendos in this chapter. Mastering this section will surely give you a feel for the culture, mind, and actions of the Jamaicansand may get you far in Jamaica! Please, also remember that in Jamaica homosexuality is definitely not accepted. Jamaican Gay bashing is not viewed as it is in the U.S. Basically; the Jamaican population is homophobic one. In 1996, a poll indicated that 96 percent of the Jamaican population was against the legalization of homosexual relations. Perhaps the strong homophobic attitude in Jamaica comes from the fact that 85 percent of children are born out of wedlock, which leads to the truth that the vast majority of boys lack full-time male role models while growing up. Perhaps the common Jamaican macho-male attitude comes from deep-rooted uncertainties and insecurities. Or, perhaps reggae artist, Shabba Ranks simply was right when he said (in approval of Buju Bantons anti-gay song Boom Bye Bye, which suggests to the killing of gays) God made Adam and Eve, not Adam and Steve.

"Boom bye bye inna batty bwoy head, rude bwoy no promote no nasty mandem haffi dead."
(Buju Banton, Boom Bye Bye, 1992)

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Eff ya naa hab no rubbas, yu no kyaan jook.

If you dont have condoms, you cant have sex.

Jook means to pierce or poke, thus it is used for commonly for describing sex. She waan fi sex mi.
She wants to have sex with me.

She waan fi wuk mi.

She wants to work me.

Di people waan fi feel agony inna di bed.

The people waant to feel ecstasy (Sexual pleasure) in the bed.

Uno ooman hab deese tings: glamity, punaani, punash, an pum-pum, alla deese a di same siting.
All women have these things: [naming the female sexual organ] these names mean the same thing.

Mi nuh know wa fi do wit a gyal so kinky.

(Chant Down Babylon album, Kinky Reggae 1999)

Mi need fi buy some boots fa disa night.

I need to buy some condoms for this night.

Mi mek yu slam a fat Jamaican pum-pum tonight eff yu ca hangle ih.

Ill let you f*** a nice Jamaican tonight if you can handle it.

Di gal dem inna di go-go galang an shake dem glamity in front a ya. Mek yu wood get haad like rottweila.
The girls in the strip clubs shake their [sexual organ] in front of you. Makes your dick get hard like a rottweiler. (A go go is a strip club; go-go girls are strippers.)

Yu waan neegle yeye?

Do you want a tight needles eye? [Speaking of a tight female sexual organ.]

When mi see a ready gal, mi waan fi jam har.

When I see a sexy girl, I want to have sex.

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Di man lub fi see pussy printas.

Men love to see pussy printers. (Pussy printers are very tight elastic shorts that show the imprint of the females sexual organ; known as Camel toes in the U.S.)

Some gyal dem mek man juice a waste.

Some girls make sperm go to waste.

Di man haffi spill im seed pon di place.

The man has to spill his seed (sperm) all over the place.

Di ooman dem seh di wutless bwoy nuh know how fi cock it up.
Women say that the non-stimulating men (worthless boy) dont know how perform.

Mi always ready fi a slam.

I am always ready to get it on.

Mi slap har aready.

I hit that (had sex) already.

Pssssst! Mi waan fi slap ya ting.

Pssssst! (This sound is used in getting attention.) I want to have sex. [Hit your thing.]

Di wutless bwoy nuh kyaan be nuh grindsman.

The sexually non-stimulating men cant be the best in bed.

Gal yu so haat mi kyaan lock mi hose off.

Girl you are so hot I cant control my hose (penis).

Mi yeye dem tun ova when mi gal a clean.

My eyes turn over when my girl gives me a blowjob.

Gal, yu body at like lava, yet still a one man pick yu cassava.
Girl, your body is so fine, yet only one man has sex with you. (Cassava is fruit.)

Jah know, mi nuh waan an old antique.

God I Know, I dont want a used up girl.

Dat gal a skettle.

That girl is a whore.

Wa Cho! ow yu know?
What! How do you know?

Becaa a one dege-dege man get ha ohhny.

Becase only one measly man gets her horny.

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Further note: Jamaica as a whole (so they say) is not accepting of the performance of oral sexespecially the Rasta! Di Rastaman dem neba eat unda sheet.
The Rastaman will never perform oral sex.

When a gyal bow she a call bowcat.

When a girl performs oral sex, she is called a bowcat.

But di mon musa seh, All fruits ripe when mi gyal a clean.
But the man must say, things are so nice when my girl cleans me.

Note:

We will be introduced to the word Bun it means to literally burn or cast judgment. When used in a context involving women and relationships, it means that sexual cheating has taken place.

Mi get bun by mi baby muddashe a tree bunna!

The mother of my child has cheated on meshe has three lovers!

She look mi inna yeye an a tell mi pyur lie.

She looks me in the eye and tells me pure lies.

She gi I-mon bun.

She cheated on me.

Mek sure yu naa get bun.

Make sure youre not cheated on.

Whappun yuutman? Yu like di chi-chi man dem?

Whats up youngster? Do you like gay men?

Cha! A wa ya chat say? Mi nuh like no battybwoy! Bun dem!

What! What are you saying? I dont like gays! Burn them (let judgments be upon them).

Neva big up di battyman dem.

Never salute (or praise) gay men.

Big up di ooman dem!

Salute the women!

Afta mi drink magnum, mi a go look gyal fi ketch.

After I drink magnum (either an alcoholic drink or a peanut based drink that stimulates the male hormones), Ill go look for a girl to get.

Mi lub yu gaan to bed. But mi nuh saps.

I am deeply in love with you. But I am not bossed by women.

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Dat ooman waan mi fi bupps har outfi be boopsie. She waan pyur dallas. Mi know seh di strong money she afta.
That woman wants me to provide for herto be a sugardaddy. She only wants monay. I know it is only U.S. dollars she is after.

Dat ooman depon di blue movie.

That woman is in the porn move. (A Blue Movie is a porn movie.)

Mi lub fi see ooman inna batty ridas.

I love to see women in daisy duke shorts (very short).

Ebbry sket ya see yaa waan screw.

Every skettle you see you want to screw.

Bredren, mi say, mi tan pon ih lang laas night.

Guys, I stayed at it (sexually) for a very long time last night.

One weh tyaad just waan fi dweet an dun.

One who is tired just wants to get it over and done with.

Mr. Mention get alla di gyal an alla di pum-pum.

Mr. Mention (a term for a very popular ladies man) gets all of the women..

Mos man sey, Pyur gyal, pyur gyal, pyur gyal waan mi.
Most men say, Pure women, pure women pure women (meaning many, only, and all women) want me.

Di ooman wish tink sey dat, some bwoy a go bow dem.

Woman wish that some guy will bow (go down on) on them.

But di Rastman sey, Wi neva bow!

But the Rastaman says, We never bow!

Wickedest Slam
Beenie Man (1995)

Gimmie di gyal wit di wickedest slam Di kinda gyal who know how to love up she man And if you want to get di medal You haffi get di slam from a real ghetto gyal.
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Rubbers
Frisco Kid (1997)

Intro: I wonder more and more If prevention is better than secure, (woa naah) I want to see that girl next door But mek sure I have dem in store (check it) Chorus:

Mi want a jook offa Jacqualine But mi haffi draw for my rubbers, for my rubbers Sex nice but the AIDS ting Wi mek yuh die like flowers, die out like flowers
Repeat Verse 1: When mi stop an mi look inna mi crystal ball Mi get fi find out say, no man a nuh wall An most pretty gyal yuh kyaan trust dem at all, at all, at all, at all (hey) Yuh find a young girl an through she small Yuh think say she naw gi yuh bun with Paul But if yuh ever hear how much name a call, a call, a call, a call (hey) She have Peter, Mark and she deh with Saul She even have a married man over Whitehall So, mek sure when yuh in love yuh nuh fall, nuh fall, nuh fall (mi bredren)

Chorus Verse 2: Mi si dung an mi check inna di system An mi decide say mi naah be nuh victim Nobaddi naah gimmi nutten weh nuh have no cure A rather ride no more No rubbers no ride yaah mi sistren Safe sex a weh mi strongly believe in An mi naah tek no check so mi makin sure Mi have codoms galore Chorus Verse 3: Rain a fall and mi temperature rise Jackie say fi check har, she up a Miss Joyce Busy mi get busy cause mi well want a slice Haffi make haste cause the slam deh pon ice Reach up a Jackie but mi start check wise Pyur bumpy bumpy deh pon Jackie eyes Pyur blister blister deh pon Jackie thighs It look like she have suppen under disguise Chorus

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The Jamaican Language

Di twenty-fit lesson

Di bad word.
Dee bahd wud. The bad words.
Any Jamaican Patois Language-Learing course without cuss words would be less than your moneys worth. In Jamaica, bad words are used anywhere in any part of any conversation. However, not everyone uses them. Of course, some people simply do not like bad words. You will notice that the majority of the bad words use the suffix Clot (also spelled and pronounced claat), which is a cloth. The essence of Jamaican bad words is mostly based upon nastiness and filth rather than religious blasphemy (e.g. God Damn). For example: Bumbo claat and Rass claat, which are the kings of Jamaican bad words, both literally mean a rear-end cloth. Their American equivalence is like to sayng the F word.

Wa di bumbo claat a gwaan?

What the F*** is going on?

Mi nuh gi a rass claat.

I dont give a F***.

Shut yu rass mout.

Shut your F*ing mouth.

Wa di blood clot yu a chat bout?

What in the F*** are you talking about?

Im gwaan lika Mr. Bumboclot T.

He carries on like Mr. T.

Looka dat pussyhole!

Look at that P****hole!

Note: To say the word above, drop the Y and say it again in a
slurred manner using two only syllables. (Pusswhool) Pussyclaat weh di fus word mi dida hear inna JA.
Pussycloth was the first bad word I heard in Jamaica.

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Yu owe mi a big pussyclaat fava.

You owe me a very special favor.

Mi nuh wanna rass, mi nuh wanna fuk wit yu.

I dont want to mess, I dont want to F*** with you.

Rasta nuh flex wit no bloodclaat battybwoy.

Rastas dont hang with a gays.

Run way battybwoooooooy

Run away gay boooooooy!

Uno wanna romp wit mi bumboclot?

Do you want to mess with me?

Suck ya mudda!
Suck your mother!

Suck out ya mudda pussyhole!

Suck out your mothers P********!

Jump im raas claat and shot up im bumbo raas claat!

Jump him and shoot him!

Note: You can always say this to bloodclot, and that to bumboclot, and this to raasclaat, ect.
Mi nuh kya (kay-ah) to bloodclot, tek yu backside to bloodfiah.
I dont care. Go to hell. (Blood fire means hell.)

The following page are examples of non non-bad words. They are mild expressions of surprise and excitement.

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Rhaatid, look pon di time!

Damn, look at the time!

Wa di blouse an skirt!
Blouse and skirt is a politically correct version of bumboclot!

Bloodcleet.
This word is like saying freak or friggin instead of f***. Basically, it is a comical version of bloodclot.

Jesum piece! Look pon dis.

My gosh! Look at this.

JESUM PIECE: This is a very mild and socially acceptable Jamaican expression.
Mi no like dis rass ting! I dont like this thing. Wa cha! How yu can sey dat? Mi tell yu neva fi say bad wud.
What! How can you say such a thing? I told you never to say bad words.

Wa! Raas a nuh bad wud! Cha!

What! Rass is not a bad word! Gosh!

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The Jamaican Language

Di twenty-sixd lesson

Time fi bun ganja.

Time fee buhn gan-jah. Time to smoke marijuana.
It must be understood and realized that Jamaica is a tropical country. This allows the Cannabis plant to be easily cultivated and enjoyed by many of the people. It is also the most profitable cash crop and provides many people with a source of incomejust look at some of the big houses in Jamaica! Although ganja is illegal, it is as easy to get as tobacco and can be smoked freelywell, for the most part! Burning (a.ka. smoking) weed in Jamaica is as much a part of the culture as is listening to reggae music.

Hey, lickle spliff still.

Hey, I am looking for a joint man.

Yu got Rizzla?
Do you have Rizzler?

Note: You need to know that ganja in Jamaica is predominantly smoked in

a joint like fashion referred to as a spliffhopefully one with a big coneshaped end. Rizzler is the king-sized rolling paper that Jamaicans enjoy. Rizzler remains one of the most popular imports from England. Always ask for Rizzla Rizzla. Rizzla

Yu bun weed?
Do you smoke weed.

Yeh mon, mi get red.

Yes, I get high.

Mi no bun di low grade, zeen?

I dont smoke the cheap weed, see?

Yu did get a pull?

Did you get a hit or draw?

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The Jamaican Language

When yaa bun weed ya irie becaa ya know yuself an yaa content wit dat, zeen?
When you smoke weed, your happy because you know yourself, and you are content with that, see?

So, if yu happy bout yusef, den yu naa care (kay-yah) bout what di oddas dem a say.
So, if your happy with yourself, then you wont care about what others say.

When you smoke herb, di herb reveal

yourself to you. All the wickedness you do, di herb reveal it all to yourselfyour conscience. Show up yourself clear. Is only a natural ting, and it grow like the tree.
Bob Marley

When ya smoke di herrb ebbyting crisbut dats weh Babylon a come fi yu.
When you smoke the herb everything is greatbut thats when the police come for you.

Mi hab no chaage, di ongly chaage I-mon hab is di ting deh.

I have no charges, the only charge I have is the thing just said.

Di ongly chaage dat I an I Rasta ave is de herrb, zeen? I don (douan) ave nuh mo chaage.
The only charge that I have is the herb, see? I dont have any other charge.

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HERB is a ting weh give a lickle time fi yuself,

if yu use it.Bob Marley

HERB LIKE FRUIT,

the healing of a nation, keep your healthy mind clearBob M.

THE MORE PEOPLE SMOKE HERB, the more Babylon fall.Bob M.

shouldnt smoke too much. You shouldnt smoke erb like me.Bob M.
Dat bighead spliff yu roll mek a sey one, yu nuh!
That fatty joint youve rolled is amazingly awesome!

TING ISyou

Trust mi, yu a get red pon one draw. Zeen.

Believe me, youll get high on the first hit (puff).

Yo mon, wi fi gon mek one flex pon Negril disa weekend. Zeen. Wi mus find some lambsbread. Zeen?
Hey, should go to Negril this weekend and chill. We got to find some crucial herb. Is that cool?

Lick up di chalice an lick up di spliff.

Hit up the chalice (coconut Rasta bong) and hit up the spliff.

Look pon di fireman smoka ova dehso.

Look at the cool Rasta ganja-smoker over there.

See di Rastamon deh? See eff im can support yu.

Do you see the Rastaman there? See if he can hook yu up.

Yo fireman (fiahman)! Mi aks eff yu hab sum hi-grade?

Hey, Rasta I ask if you have any high quality weed?

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The Jamaican Language

Cha, mon! Haffi pay fi get sum a dat, ya know?

What! You have to pay to get some of that, you know?

Tek hold pon dis yahcontrol dis.

Take this herekeep this.

Wa di bumboclaat, disa bare bush weedpyur low grade!

What the f***, this is only cheap weed (seeds, stems, and sticks).

Hush, mon. Mi kyaan steady di hi-grade now.

Sorry, man. I cant maintain the expensive stuff now.

Eek-a-Mouse
Biddy biddy bong bong...

GANJA SMUGGLING. 1982.

CLASSIC GANJA DANCEHALL SONG

Early, early Sunday morning it was a big big ganja smuggling. Ina de mud me a pick kali bud an me a load dem down in off di top. One by one, load up de van, all of a ganja it ram Put it on a plane, the weed gaan a Spain Money jus' a pour like rain Mi jus' a mogel up the lane in a gold rolled chain Mi an mi girl name Jane
Bang bang biddy bong bong...

Dung dere in da ghetto I go, where sufferation I once know, ey Mummy an daddy, all a' wi so poor, wi all had to sleep on the floor Storm it come and it blow dung mi door, mi haffi nail up mi window Mi shoes tear up, mi toe just a show, mi nuh know a where fi really wan' go Mummy jus' a bawl "Poor, poor, poor", mi cry, she say "Son cry no more"
Bang bang biddy bong bong...

Dung dere in da ghetto I go, where tribulation I once know, ey Mummy an daddy, all a' wi so poor, we all had to sleep on the floor Storm it come and it blow dung mi door, mi haffi nail up mi window Mi shoes tear up, mi toe just a show, mi nuh know a where fi really wan' go Mama tell mi "Nah rob drug store, police beat yuh, mek yu back sore ,ey "
Bang bang biddy bong bong...

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The Jamaican Language

BUN IT
Elephant Man & Mr. Vegas
MODERN GANJA DANCEHALL REGGAE SONG 2
(2000)

Intro: Elephant Man: Why dem waan stop di weed man tings, star? Leggo! So mi go so bun it all day, bun it all night It's all good, it's alright Pass mi lighta cause mi weed haffi light Weed man from all bout tonight, so mi go so, ay!!!!!!!! Mr. Vegas: Gimme di weed and mek mi meditate (Elephant Man: Weh wi fi do wid di weed!!!!!) And gimme some time and mek mi concentrate And gimme ah chance to kill di pirate And mek mi send dem packin through di gate Gimme di weed and mek mi meditate (Elephant Man: Weh wi fi do wid di weed!!!!!) And gimme some time and mek mi concentrate And gimme ah chance to kill di pirate And mek mi send dem packin through di gate Elephant Man: Den!!, ten pound ah weed weh wi screechie pon di border Try stop mi wid all dem big bulldog yah Wi ah bun weed wi and John Delgada Leff from Jamaica bun weed ah Fort Lauder.. Toddler love weed him all ah give him baby madda Hey Vegas gimme dat five hundred bag yah Kick back ah mi yard and all ah listen to Sizzla Boom Dandemite gimme ah rizzla so mi sing, ay!!!!!!!

Chorus: Mr. Vegas: Gimme di weed and mek mi meditate And gimme some time and mek mi concentrate And gimme di chance to kill di pirate (Elephant Man: Weed man from all over di globe!!) And mek mi send dem packin through di gate Gimme di weed and mek mi meditate And gimme some time and mek mi concentrate And gimme di chance to kill di pirate And mek mi send dem packin through di gate Verse 2: Elephant Man: Then, runnin wid mi weed and mi nuh si nobody fi stop mi Feds and di FBI dem waan fi trap mi Long time mi hear seh di fassy dem ah watch mi Nah give dem di chance fi come mob mi When mi big up di weed man dem inna Texas or Philly Move di shipment fast because wi nuh silly Wait till mi whole di one informa Billy Ah him bust mi shipment ah Philly So mi go so bun it all day, bun it all night It's all good, it's alright Pass me ganja cause mi weed haffi light!

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The Jamaican Language

Di laas lesson

Jah, Rastafari, Selassie-I.

Jah, Raas-tah-far-, See-laas-see- . Lord, Rastafari.

Wi dealin wit a higha divinity. Rastaman Vibration, which is lightning an earthquake! Becaaz di earth a dehya come back fi ground dont fix it, yu know! Caz mon is trying to be as powerful as God. The Wailers
I and I lub fi hear di Rasta dem strum pon di bass jum.
I love to hear the Rastas pay their bass drum.

Di Rasta dem ongly eat I-tal.

The Rasta only eats organic food; pure or vital (without salt).

Bare Rasta in disya place.

Theres only Rastas here.

Pyur Rasta dehya.

Only Rastas here.

When dem young, dem did wheel dem hair fi mek locks.
When they were young, they twisted their hair to make dreadlocks.

Dem neba cut dem locks. Dem mek ee grow fi beat di world wit.
They dont cut their dreads. They let it to grow so they can beat the world with them.

Rasta gainst Babylon. Rasta mash Babylon.

Rasta is against Babylon. Rasta destroys Babylon.

Di Rasta dem a waan fi go a Zion.

The Rastas want to go to the Holyland; Ethiopia, Africa.

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Nyabingi mon rise up and conka di bald head.

The Nyabinghi man (Rasta) will rise up and conquer the people of Babylon.

Nuh natty up yu head and worship Babylon throne.

Dont dreadlock you hair and worship Babylons throne.

Babylon gwaan fall. Truss mi, mon, it gwaan fall.

Babylon is gowing to fall. Trust me, it is going to fall.

Yeh mon, Jamaica is an islan, but is no I lan. Di I-Mon land naa inna Jamaica but inna Africa. Dat weh mi roots is.
Jamaica is a island but it is not my land. My land is not in Jamaica but is in Africa. That is where my roots are.

Busta Rhymes JAmerican Rap star (of Jamaican decent). Excerpt from Rastaman
Chant. Chant Down Babylon album. (1999)

Fool fool bwoy yu mus fi waan die. Anyow, yu try disrespect King Selassie-Ibruk two a yu foot an tab ina ya yeye wit propa infamation bout Ras-ta-far-I. Mek sure yu read bible and salute di mos high. Di ones ooo don't know dem a di ones fi aks why His Imperial Majesty really get crucified. Allow'll real get di colour blue inna di sky. Why afta yu feed di youth di baby still a cry? Yu need Jah insida yu lifemi no tell yu no lie. Betta believe that I and I will really verify the spirit of Selassie-I will tek yu very high. Dey want mi stop dis time sit dung di odda guy. Lang time wi a wait to see wi people unified. Clean wi self an really start purify. Wi dun uniform know wi straight multiply...know wi straight multiply an a staight multiply.

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The Ragga-Dancehall Vibration

Part Five:
Dancehall Explosion The RaggaVibration
In Jamaica, sound systems have been the mode of broadcasting music for decades. In the beginning, they were mobile units (usually packed in a van as pictured below) that enabled people passing through town to be able to listen to music. These first mobile units came out of economic necessity in the 1950s. In America, one could purchase a nice home stereo (record player and speakers) for about five percent of his yearly income. At the same time in Jamaica, he would have to spend his yearly income to afford such a luxury. Today in Jamaicas cities and towns, instead of mobile units, there are enormous speaker sets found nearly on every busy street corner. What a unique, fun, and entertaining atmosphere for passers by!

Jamaica is a culture that loves musicthere is no doubt about that! The culture of Jamaica is, indisputably, a music culture. Jamaicans love music. The music culture is a sound-system culture. Music is played everywhere on the small island. Tourists walking along any Jamaican city street will be able to hear the deep and pounding bass coming from massive sound systems blaring the current and popular Jamaican musicdancehall reggae. Today, essentially, reggae music in Jamaica is known as dancehall. Dancehall music is present day Jamaican Reggae, which voices the current population's concerns, conflicts, fantasies, and frustrations. The music also offers an escape, a humor, and a new outlook towards the countrys harsh economic situation.

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The Ragga-Dancehall Vibration Dancehall reggae came from a vanishing Roots-Reggae era. With the success of Bob Marley, whose music later became mainly lyrical and intellectual, Reggae music established itself as music to enjoy while enveloped in a cloud of ganja smoke. Bob Marley was the one who revolutionized reggae. The Bob Marley era was the peak of Roots Reggae. Bob and his contemporaries were looking for an international market. Unfortunately, with this shift, it seemed that the local Jamaican people and artists were forgotten. With the international efforts of reggae, it seemed that reggae had lost its original feel, which was in the rhythm. Worst of all, many bandwagon artists lost touch with the everyday concerns of the common Jamaican. To the native Jamaican, the constant songs about Rastafari, which were previously popular, became boring, outdated, and lost its appeal. In 1983, there was a show called Dancehall 83, which several popular deejays performed including Yellowman and Charlie Chaplin. The event was well marketed and a massive crowd of dancegoers packed the venue. Because of the big success of this show, (due to the deejays) the name Dancehall was used to promote later shows. It was at this time that songs of popular deejays ruled virtually all the dancehalls. The new music that was being played became known as Dancehall and the name has stuck ever since. However, dancehall was no longer just a place where dances where held, but it became the new form of reggae musicdeejay music. In addition, once digital music took off in Jamaica in 1985 and computers played a big part in mixing beats, dancehall became the in vogue scene. This spawned the new music revolution of Jamaica called Ragga.

The main purpose of dancehall reggae music is to dance. Dancing to reggae is made possible because of the deep rhythmic vibrations. Such energy is found in the music through the deejays ability to ride di riddim.
The most current and popular style of Reggae music is known as Ragga. In this style, instead of having actual band members playing instruments, one main artist is backed up by digital instrumentation. Ragga music uses popular beats and tunes that are mixed with available digital machines. Listeners of Ragga will most certainly feel the desire to dance, thus, reggae music keeps its original purposeto dance! Today in Jamaica, when one hears the word Reggae, he or she will usually think of ragga. Ragga is the genre of what virtually all the new popular Jamaican songs are. The key feature of dancehall reggae is in the deejay. The deejays are the ones who Spin and compile the music, feel the audience, and create a lively dance show. Dancehall has become the newest culture, which has generated many fashions and

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The Ragga-Dancehall Vibration attitudes. Todays most popular Ragga deejays are: Bounty Killer, Ninja Man, Spragga Benz, Sizzla, T.O.K., Lady Shaw, Frisco Kid, Elephantman, Cobra, Mr. Vegas, Lexxus, Beenie Man, Buju Banton, Capleton, Shabba Ranks, Sean Paul, Red Rat, Antony B, Luciano, and Shaggy. These deejays are the stars, symbols, and idols of Jamaican pop culture.

People often label dancehall as Jamaican rap music. Whether it is or not does not matter. One should only know that rap and hip-hop music in the U.S. are perhaps the biggest moneymakers in the music industry. Similarly, in Jamaica, reggae dancehall music is clearly the biggest export of music and has established itself with an exceptional global prominence. In reality, the parallels between U.S. Hip-Hop music and Jamaican dancehall are great. Today's dancehall continues to be one of Jamaica's most energized environments, bubbling with a creativity expressed through outrageous fashions, innovative dance steps, a distinct vernacular and, of course, its evolving music. Although the dancehall scene is a male dominated one, it is the female, like a queen, who reigns supreme. Her individualized, risqu fashions, adorned with excessive amounts of jewelry, pastel colored wigs, thigh high patent leather boots and enticing makeup expresses a bold and defiant sexuality; as the Reggae rhythms blare from the sound system speakers, she "Whines" her pelvis, rolls her waistline and gyrates her body in the latest dance moves, leaving her male subjects breathless!

Pictured to the left is dancehall queen, Carlene. Carlene has been romantically linked with Reggae bigname Beenie Man in the 90s. She has been one of Jamaicas biggest female celebrities and sex symbols.

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The Ragga-Dancehall Vibration The truth that all forms of reggae music are based upon a beat is clearly evident in dancehall reggae/ragga. The reggae beat is a true beat and it is the beat of the people. Dancehall reggae is a type of music that typically addresses sexual appetites and violent attitudes. The music simply is a reflection of the truthand the truth is of the people. Apart from the usual sexually explicit and implied lyrics, dancehall music also displays the current violence that resides in Jamaica. One must remember that music, of all types, is a reflection of social reality. The deejay simply sings about what is real. In Jamaica, it is a Sex is big and guns rule attitude. Therefore, this is what is sung. Just as how Roots Reggae sang about the truth of common injustice, Dancehall Reggae sings about the true appetites of the people. After the quote below, there are several pages of popular dancehall songs and artists that reflect the modern Reggae/Ragga music era and are perhaps the most famous songs. Only a select few are chosen to represent the dancehall movement. The songs chosen are surely among the most popular and lively dancehall songs of all time. [Note: This section does not deal specifically with Rasta.]

Super Cat, a dancehall deejay also known as Apache (from his half-Indian ancestry), perfectly describes dancehall music as it pertains to violence:

Its from people coming out of the streetout of the ghetto. And these are not people that live soft. They live hard. Suffer hard. So, what they got to sing about is nothing too soft. They singing about everyday living. Sufferation. Whats going on in the ghetto? Guns, drugsits not glorifying it. The youths are saying, The guns are here. Dont think we live in a bed of roses in this world. Because the people who manufacture gun is never going to stop. The gun was never made in the ghetto. If you look at a gun you see Made in Japan or Made in Germany or America. None of the gun ever say Made in Jamaica. But they all come here.

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The Ragga-Dancehall Vibration

Classic Dancehall Ragga Tight Up Skirt, (1997) by Red Rat:

Look pon dat gal deh intro Ah nuh need no intro Cause a so she a gwaan
Chorus Yo Hey you girl inna di tight up skirt Ya mek mi head swell til mi blood vessel burst Hey you girl inna di tight up shorts Ya speed up ten more beats to mi heart Hey you girl inna di tight up blouse Everytime ya pass mi, ya get mi aroused Hey you girl inna di jeans Look pun dat gal deh See what mi mean 1. When mi go Cactus [A popular club in Portmore, JA.] Mi kyaan enjoy miself, mi unconscious Mi eye dem a pop out Cause mi nah stop lust Gal ya come first Man nah stop lust Aye, aye So why dat haffi print out Mi haffi hide inna mi car whey tint out Jesum All di while deh Yuh mek di whole a Main Street Crew go crazy Gad damn You hot like di sun and kyaan done Every man see ya well waan fi have fun Well, To how ya look sweet It hard fi mi do it But ya haffi give mi girlfriend bun aye, ohhh nooo, ohhh nooo, aye aye

Chorus 2. Unno a mad wi / In di latest Moschino dress / Tight up on ya chest / And ya body a grab mi / In ya mini skirt and Versace shirt / Man brains a hurt / And girlfriend trust mi / Anytime ya pass in ya C.K. glass / You a mash up mi rod / Every Tuesday night / Nuff man all a fight / Gal sleep at night / An mi feel ya a do it fi spite Chorus 3. Everywhere ya go man surround you (surround ya) / Inna bare lyrics dem / drown ya (drown ya) / Like di queen of England dem crown ya / And when ya walk pon di road dey play car man sound ya / Jesum, gal ya hotty / Ohhh nooo, gal ya sweet /

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The Ragga-Dancehall Vibration

Red RatBorn

Wallace

Wilson on 17 January 1978 in St. Ann's Bay, Jamaica, Red Rat comes from a musical background. He is called Red Rat because of a rat-like face and reddish skin color. His maternal grandfather is white and paternal grandmother is Spanish. His father was a guitarist for Byron Lee and The Dragonnaires, his eldest brother a bass guitarist for Diana King whilst his other brother plays drums and keyboards for the group KRU. With music in the Wilson family blood, it came as no surprise that Red Rat began performing as early as the age of four. "I was born to be a musician or an artist. His first big performance came at a school barbecue as a twelve year-old. Then, dee-jaying under the name Mice (so called by his football coach), his debut performance would turn out to be a memorable one. "I draw some lyrics and the place bust, and the MC stop me and seh, 'if you wanna hear more, throw some money on the stage'. And them throw some money and burst me head. Good feeling, good feeling." Despite his eagerness to perform, Red Rat did not pursue the entertainment business as a career until he had graduated from high school in 1996. After graduation, Red Rat began to chase his dreams of becoming an international recording artist and emulating the success of his childhood idols Super Cat and Shabba Ranks. He was also on a mission to escape from the poverty of his childhood.

"Just to know that you don't want to go back to (being) poor and being in poverty motivate me... Me just t'ink 'bout God cos without God you can't reach nowhereWe're not limiting ourselves to dancehall music. I mean real ragga dancehalls cos me know all types of music cos I listen to all types of music. The only music I don't listen to is my music. I don't listen to Red Rat." Among the artists currently on Red Rat's private playlist are No Doubt, Everything But The Girl, Alannis Morrisette, and Boyz II Men. "Y'see, they just use music inna different way and mek ya wonder, 'wow'. Like Alanis Morrisette, me love she. Her style unique from everybody else." Red Rat has truly captured the imagination of the youth with his charisma and music. His recent performances at Notting Hill Carnival was further proof of his popularity. Taking center stage on Radio One and Kiss 100's stands, Red Rat's tiny frame had the crowds bumping to his sounds as he has done all over the Caribbean and United States. With his unprecedented rise through the ragga ranks, there is no reason why he cannot go all the way to achieving his ultimate goal. "I wanna take my music as far as I can, farther than Shaggy and Shabba and everybody."
This biography was courtesy of: www.RedRat.com

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Mi Cyaan Sleep
Red Rat (1998) Whe dem seh ...hits fit the future ... you si mi Yow from this little red youth yah ... you si mi Yow si the truth ya ... hey Chorus: Mi seh mi cyaan sleep, Mi cyaan get fi doze off Woman dem inna mi room a take her clothes off Mi waa piece, She inna nighty a pose off Mi did a try lock mi hose off. Verse 1: She have inna one piece a temper a temp mi And mi feel tired and strength nuh deh deh plenty But the pose whe mi si mi woulda take a twenty, Even a thirty forty fifty sixty. Mi realize seh her belly empty, Put on the turn on perfume, when mi scent it, Try to avoid, but mi start get lengthy Just get lengthy lengthy more lengthy. ... cause Verse 2: Mi head hot mi fussa Mi third leg wussa, She really really make mi want to be like Usher. She know mi is a luster, Mi feel like crusher. Mi did buss before mi start, but now mi busser. The nighty weh she inna just a get mi And if mi try to resist it woulda hurt mi She pop it off gees, a that alert mi And now mi cyaan sleep and it worth it.... hey Verse 3: Watch how she pose Put on you clothes Wha dat a expose Unno look pan those!

Good friends: Red Rat on the left and Beenie Man on the right.

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Brand
Beenie Man (1997)

Cho : A bet yuh never see mi inna mi Mecca Nor Shabazz Bredda, nor mi Karl Kani sneaker Yuh never see mi inna mi Ruff But Yuh see mi Hilfiger, An mi Versace blazer (RPT)
1. Material rise Italian the whole world dem conquer Fi Jean Paul Gottiere yuh haffi have nuff paper A 89.00 US fi a Mecca Black man, full time wi all start support wi black bredda Maurice Malone, Ruff Jeans, Karl Kani last forever Gal yuh have the face an yuh shape like mi bimmer Nuh mek nuh bwoy gi yuh no Hilfiger What a calamity Di whole a wi a wear Versace A wear Moschino, dem two guy dey funny Although mi wear it too but be careful wid yuh money See Karl Kani dey guh buy it Cho 2. Some bwoy get up say dem a di best When yuh check out dem brand dem only dress up inna Guess Inna dem shirt an dem vest, Dem a guh mix up inna mess Over Fort Clarence Mi see Frisco Kid ponal leave him pon di bench Dem love di Franco, Di one dey name Moschino A AIDS lick him dung over Colorado Di one name Versace, mi nuh know him full story All mi know di media print up, dem a tell mi sa him funny Di one whey name Hilfiger, say him nuh like no nigger But who di hell him think him is, Black man nuh like him either Cho

3. All dem a talk yuh know mi naw beg nuh fren Yuh shoulda see mi an di girl dey Whey she name? Donna Karen A drive down Broadway mi an har two children Den mi buck up Gottiere him an im funny fren dem D & G like Guiness and beer Now yuh hear say a big brand mi wear Mi nuh care Cho

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The Ragga-Dancehall Vibration

Bookshelf
Beenie Man (1998)
Di way dem gal ya nice and pretty, an nuh witty Dem nuh gritty mi haffi put dem pon mi bookshelf.....Yes A nuh one a di whole committee inna di city dem ya kitty Naah guh share wid nuhbody else.....Yes Di way dem gal ya nice and pretty, an nuh witty dem nuh gritty mi haffi put dem pon mi bookshelf.....Yes A nuh one a di whole committee inna di city dem ya kitty Naah guh share wid nuhbody else.....Yes Any time mi aguh bore dem same time mi adore dem When mi rip off dem neglig And once mi can afford dem den me ago sport dem Put dem all pon display A suh dem nice mi cyaan ignore dem suh mi haffi tour dem Tek dem all over to L.A. Den a suh wi aguh score dem, anytime wi lure dem Fi tek a ride along di freeway Di way dem gal ya nice and pretty, an nuh witty Dem nuh gritty mi haffi put dem pon mi bookshelf.....Yes A nuh one a di whole committee inna di city dem ya kitty Naah guh share wid nuhbody else.....Cau Di way dem gal ya nice and pretty, an nuh witty dem nuh gritty mi haffi put dem pon mi bookshelf.....Yes A nuh one a di whole committee inna di city dem ya kitty Naah guh share wid nuhbody else.....Cau

Mi very picky when mi choose dem who nuh good mi loose dem When me a run mi survey And before mi guh bruise dem mi tek dem out and crusie dem Inna mi yatch along the bay 'Cause mi know mi enthuse dem and mi amuse dem Wid mi lyrical display Same time me naah confuse dem Di Doctor naah abuse dem A pure loving widout delay

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The Ragga-Dancehall Vibration

Bad Man Nuh Flee

Beenie Man & Mr. Vegas (1999)
Chorus Sey badman nuh flee, after dem bwoy dem nuh tough like wi Some only bad thru dem a walk ina posse dem a fool Caw dem nuh see how we lock di city And dem done nuh tough like wi (repeat) So me say badman nuh wait pon night fi come down Anything fi happen mek it happen and done Naw catch me ina no bar ah drink rum Naw lef me yard careless fi get bun Well if you nuh come When me pop off den somebody life done Dis ya DJ naw go smoke opium Well ah run mi lyrics, dem ah flash off ah me tongue Bwoy you fi done

I rather go on death row, than rough it out like John Crow Badman naw play zero, naw lef mi family ina sorrow Don't take man fi fool or we go find yuh in ya owna blood pool Wicked man dey ya and a mi run di school Contious lyrics and mi know dat ah mi tool Cause yah we rule

Nuff ah dem ah walla wiss, nuff ah dem ah wussie How you fi try dis di rude boy posse Naw use no big gun, just ah small wozzie Reach pon di ends man ah go shoot everybody Plus man lock dung di city Cool, stop yuh noise now, mi waan you listen to the hay Look pon a man like me, wey sho people liek fly I must lock him up and give him bun ina him eye

First verse Hey no bwoy can dis me, caw man ana no rummie If yuh dis di program you go jump up on di cd When mi come back well somebody have fi dead music mi ah sing from after di DJ

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Art

and

Life

ushered

in

Beenie

Man's

worldwide recording pact with Virgin Records. The established Jamaican star -- known for such hits as "Who Am I," "Let Him Go," "Number One," "Bookshelf," and "Nuff Gal" -- has earned enormous acclaim and numerous awards for his previous work. Among the kudos, Beenie Man and his compatriots, the Shocking Vibes Crew, received a Grammy Nomination for the album: Many Moods Of Moses. Beenie Man was also named #1 selling reggae artist by Billboard magazine in 1998 and 1999; Many Moods Of Moses was named ASCAP's 1998 Reggae Album of the Year; and in 1999 Beenie Man was again nominated for a Grammy as Best Reggae Artist. With his Virgin Records debut album, Art and Life (2000), Beenie Man won the Reggae Grammy for that year.

at the age of five. His uncle Sydney Wolf was a musician playing drums for Jimmy Cliff, and encouraged the young DJ. After winning the Teeny Talent show at the age of eight, radio DJ Barry G introduced him to King Jammy 's, Volcano and other sound systems, where he soon established notoriety. His popularity inspired Bunny Lee to invite him into the studio, resulting in the release of The Ten Year Old DJ Wonder. With his mother and many siblings, he lived in a government 'tenement' yard in Jamaica, where regular Rasta-Nyabinghi drum and chant sessions attracted the neighborhood's many musicians, including Black Uhuru, and the Wailers' Peter Tosh, Bunny Wailer and Bob Marley. Improvising at a local talent contest at age six, Beenie Man was spotted by the controller of the Shocking Vibes label, Patrick Roberts. "He was talent itself," Roberts recalls. Beenie Man remembers that night. "I won the concert out of about fifty artists. I never lost a DJ contest. I have to go to school and my mother don't have no money. I would win $25 JA and two boxes of beer for a contest; the beer was my shoes and school uniform money, the $25 JA was my lunch money. I had to win. Football (soccer) and music are traditional escape routes from the ghetto. Indeed, Beenie Man was selected to attend many schools because of his strength at football. However, a broken foot made him realize, Music is my only hope.

"Art & Life is about the way an artist paints a picture - but a picture also paints an artist," explains Beenie Man. "It's about the inner man and the outer man."
Beenie Man is well positioned to take the next step in his career ascent. Since recording his first single at age eight, he has gone on to release numerous indie albums and became the highest selling reggae artist in the world in 1998. A dynamic live performer, he has toured extensively in Europe, Asia, the U.S., and Latin America in recent years. During this time he has enjoyed high profile media exposure with performances and profiles on Fox TV, NBC's "The Weekend Today Show," Vibe TV, the "Keenan Ivory Wayans Show,' CNN, BBC-TV, MTV, and BET, among other major media outlets on both sides of the Atlantic. Music surrounded the young Beenie Man. Born Anthony Moses Davis, 22 August 1973, Waterhouse, Kingston, Jamaica, West Indies. He started his musical career toasting

Perhaps Beenie Mans most well known song is Girls Dem Sugar, in which he asserts that he is the girls sugar, Beenie Man is di girls dem sugarDem girls dem need this nigga.

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He is referred to as

"King" Yellowman because in the

early 80s, Yellowman was the most popular reggae artist of all time. One hit followed another and in the wake of Bob Marley's death, he was at the forefront of the transformation of reggae. Born as Winston Foster in 1959, in Kingston, Jamaica, he was also an alumnus of the Alpha Boy's school where many reggae artists and musicians got their early musical training. Yellowman, nicknamed for his albino appearance, got his start in the late 1970's as a young DJ toaster (rapper). He built his early career around the fact that he was an albino, and his audiences accepted him for his self-effacing humor and lyrical cleverness. In the course of his quest for fame and validation, Yellowman developed a bold and cocky style and engaged in shameless selfpromotion, garnering the attention and opportunities he needed to highlight his abilities. He won the annual Tastee Talent contest held in Jamaica in 1978, and within a matter of months became a headlining act on Jamaican stage shows. His records were both witty and relevant, and his slack lyrics (sexual) were completely hardcore and explicit. With a major talent show victory under his belt by 1979, Yellowman went on to make scores of recordingsnumbering close to 40 by 1982. He thrilled audiences with his wild, and raunchy

dancehall performances, which transformed him into a national sex symbol. Yellowman eventually became Jamaica's top-selling reggae star and scored a recording contract with CBS Records, leading to a worldwide tour and an international following. One reviewer remarks, "Listening to Yellowman sing is like watching Michael Jordan play basketball. He knows he's got it, you know he's got it, and it's a trip just experiencing him perform." In recent years, Yellowman's bouts with throat cancer and skin cancer have resulted in a mellower, more serious approach to his music, but like the struggles of his early days, he has not let these difficulties stand in the way of his aspirations. Still energetic and sharp, but his dancehall riddims became more melodic and some of his songs have become more conscious. His "Freedom of Speech" album was nominated for a Grammy Award in 1997.

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The authors favorite:

SHABBA RANKS

The word "Shabba" refers to an African king. "Ranks" connotes mastery of microphone skills and styles and the name complements his stature in both physical proportions and his dominance in the dancehall scene. The name Shabba Ranks conjures up such images as: A living legend, described as "Reggae's Michael Jordan" a Jamaican ghetto youth turned musical monarcha strong, intelligent black man with a big booming voice. Shabba is a two-time Grammy winner for Best Reggae Album, in 1992 and '94 and was the first reggae DJ to win a Grammy. Shabba was the force that broke dancehall style reggae worldwide. Born in 1966 in the city streets, the young man (known to his parents as Rexton Rawlston Fernando Gordon) found himself surrounded by the vibes of reggae sound systems. At an early age, he already felt that music might be his calling. "I used to punch riddim tracks on a jukebox within a bar and sing along," Shabba recalls. "I used to take ten-cent coins, that is how I started practicing. I used to put coins in that jukebox and punch songs by Dennis Brown, Gregory Isaacs, and Leroy Smart, to name a few." At first, Shabba's parents did not look kindly on their son's

love of music. "They'd only approve of going to school," he explains, "getting an education, being like a pilot or a mechanical engineer. As a teenager, Shabba loved the Kingston club scene and was transfixed by the "Chatting" of DJs like Yellowman and Josey Wales. At the same time, Shabba was growing into his nowtrademark voice, a throaty-yet-powerful rasp. He honed his rapping skills while studying engineering (at his father's insistence). Through the brand of hip-hop-infused dancehall music Ranks popularized in the early '90s made some reggae purists cringe, it is undeniable that Shabba has been instrumental in gaining mass exposure for reggae-influenced music. In 1985, at the age of 20, Ranks recorded his first song, "Heat Under Sufferers Feet." The song was released as a single on the Roots Melody label. Ranks earned the notice of his idol, Josey Wales, who brought Ranks to some of Jamaica's top producers in the King Jammys conglomerate. Ranks recorded a host of singles with King Jammys, none of which established him as a force in Jamaican popular music. However, when King Jammys engineer Bobby Digital left to start his own label in 1989, Ranks accompanied him. One of Ranks' first releases on Digital B Records was the hit "Wicked in Bed," which displayed his penchant for x-rated "Slack" lyrics. Shabba was now a sexually charged stage persona. By the early 1990s, Shabba was the dominant presence in the Jamaican reggae scene. His concert appearances provoked hysteria and, at times, riots. Much of the excitement was fueled by the marketing genius of Ranks' agent, Clifton "Specialist" Dillon. Specialist began grooming Ranks for international

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The Ragga-Dancehall Vibration stardom, investigating deals with American record labels and introducing Ranks to some very rock 'n' roll promotional tactics (e.g. arriving onstage via helicopters and machine-gunned sport bikes as in the 1999 movie Klash). Specialist was also a canny businessman. Realizing that Ranks' hip-hop/reggae blend had crossover potential, he turned down Luther Campbell (of 2 Live Crew), who reportedly made a six-figure offer for Ranks' contract, instead signing with the major label Epic Records. To conquer America, Ranks steered his music toward the R&B market. It worked -- his duet with Maxi Priest, "Housecall," was a hit, and his first Epic album (Raw as Every) won a Grammy in 1991. Ranks repeated his Grammy achievement with his next album, X-Tra Naked. In 1992, Ranks hit a speed bump when he was pulled into the controversy surrounding "Boom Bye Bye," a gaybashing single by fellow reggae artist Buju Banton. During a British press interview, Ranks refused to condemn the song, saying, "If you forfeit the laws of God Almighty, you deserve to be crucified." In the wake of his statement, Ranks was dropped from a scheduled performance on the "Tonight Show with Jay Leno," and many of Ranks' live shows were accompanied by protests. Ranks returned with A Mi Shabba in 1995, his last release for Epic. It did not match the success of its predecessors, and Ranks has been relatively quiet since. "I used to call myself 'Co-Pilot' because there was a selector from a sound system that I used to chat for and his name was 'The Navigator.' He spin it on the wheel and I chat it on the mic. Josey Wales, then one of Jamaica's hottest deejays, saw the potential in this youth who had begun calling himself Shabba Ranks. "Josey Wales started telling me, 'You got talent, mon. Love your voice, mon. You must take it to the studios.' So I lace up my shoes and buckle my belt, and from that day until now, it's no turning back." By that time, Shabba had already made history by bringing dancehall style to an international audience--before the gold albums (As Raw As Ever, 1991; X-Tra Naked, 1992), the Grammy Awards, the world tours, and the historic collaborations with KRS-1 (the #1 rap hit "The Jam"), Maxi Priest (Housecall, which went to #4 R&B and breached the Pop Top 40), Johnny Gill ("Slow And Sexy," another #4 R&B hit), and Queen Latifah ("What `Cha Gonna Do?"). A Mi Shabba represents a new peak in this remarkable career. However, Shabba maintains his humble philosophy: "Within the line of music," he says, "Some of us are prophets. Some of us are poets. Some of are teachers and some of us are preachers. Shabba just make all music. A welder chooses his welding torch and his welding rod in order to make him a man. I chose the lyrics." Shabbas classic songs include: Trailer
Load of Girls, Love Punany Bad, and Caan Dunn.

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BWOY SOME BWOY

By Spragga Benz (1998)
Intro: Watchie pum fi get bottle boom, And satalite fi get dandimite, Cause dem bwoy deh wi no like, Dem a move too hype, Fly by day pitch by night, Some old thiefing bwoy. Cho: Some bwoy a gwaan like dem bad, And some bwoy a look man fi rob, Some bwoy a talk how dem des, Some bwoy wi tekthe chain off yuh chest, Some bwoy a jook down fi car, Some bwoy a look man fi war, Some bwoy a tell dem a who, Some bwoy woulda rob yu fi yu shoe. Verse1 Bwoy deh pon wi corner like a fowl him a perch, Every woman weh pass him a beg har a search, Say him des fi a food and how him welll want apurse, Is a half a brick him get fi go a public go nurse, Now him a come a rallly back bout a man fi pay him dues, If a man try dis him corner a go bruise, Carlton Grant, a.k.a Spragga Benz, Wi haffi wonder if di bwoy a put coke to use, has attained and maintained a level of Inna him face wi haffi land all a shoes. Cho:

Spragga Benz

Verse 2: After hours a road dem turn real critchowl, An a move well cool a look fi man billfold, Woulda thief di silver woulda move di gold, Dem deh bwoy thief anything dem eyes behold, but if a bwoy feel bad and ready fi dweet, And waan test man a road him better shot up the street, Cause if a gun fi brandish an a corn fi beat, Wi a bwoy weh nuh deal with defeat. Cho:

musical notoriety only dreamed of by other aspiring Jamaican deejays (deejays are the reggae equivalent of a rapper). Spragga is one of the hardest dancehall artists and enjoys his Thug Nature status as his current logo reads.

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Ready Yuh Nuh Ready Fi Dis Yet

By Tanya Stephens (1997)

Introduction: Oy, Mr. Mention Ask Yuhself this question Unno say unno a Don man An a unno run the program, the program But have yuh ever stop to think wha mek a gal cheat Yuh need fi check yuhself before yuh start kiss yuh teeth Caw yuh nuh ready fi this yet bwoy Have yuh ever wonder what mek a girl cum A woman fus fi satisfy before yuh say yuh done Yuh caan say a thing if yuh end up a get bun Caw yuh nuh ready fi this yet, bwoy! Mi hear a little fool a say a him rule the world How hima bounce Kerry and a sleep over Merle Get yuh act together fore yuh find another girl Caw yuh nuh ready fi this yet bwoy Di yuh even realize say woman have mood Yuh haffi know fi handle it when gal a gwaan rude Dats why another man a eat whole heap a unno food Caw unno nuh ready fi Unno nuh ready fi this yet, bwoy! Most a unno full of, full of pure self praise Hot fire dey yah but the wood naw blaze God haffi work a miracle fi mek the dead raise Round dem up and lock dem up di days Man a kick back say him naah watch no face While him woman a relax pon another man base To how it look yah now is like him soon get replace Him say badman nuh worry bout no petty case So him write him name another man come erase Dem call him Mr. Hurry cause him ever inna haste Sometime gal haffi wonder if him did a get a chase Him a sleep, watch she a gaze inna space!

Tanya Stephens
Tanya is a symbol feminine independence. of

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Deport Dem
By Sean Paul (1999)
Dutty Yo!!! Yeah yeah, yeah yeah Dutty Yo! Yo yo yo yo! Sean Paul a mek di whole world know From a gal nuh up to date wi deport dem Cant keep up wit di trends wi report dem If a nuh di modeling type wi nuh court dem But if a di big beauty queen wi support dem Again Again wi nuh sorry, a dutty wuk di gal dem ina every territory But wi hafi start keep dem ina category Mandatory alla mi gal dem hafi fit, dem hafi ready Cant keep up wit di trend man a lef it Bad man nuh sorry cause wi done hit di cherry Done legendary nuff gal wah fi marry One ting wi hafi tell dem necessary Big-up unu self if unu got it From a gal nuh up to date wi deport dem Cant keep up wit di trends wi report dem If a nuh di modeling type wi nuh court dem But if a di big beauty queen wi support dem Again Yo, perform honorary Wuk ina di gal dem mek dem feel well merry Not imaginary nuff a dem a seh mi very sexy Dem well wah Dutty come burry But wi hafi tell dem one ting customary Keep it tight just like di military And mek sure yuh tight extra-ordinary Three, four, five gal ina mi contrary Now maintain hype yah Kerry From a gal nuh up to date wi deport dem Cant keep up wit di trends wi report dem If a nuh di modeling type wi nuh court dem But if a di big beauty queen wi support dem

Sean Paul with his trademark

performing goggles.
Sean Paul Henriques was born in 1973. Hailing from a heritage rich in creativityhis mother is a renowned Jamaican painter. A legend has it that his fathers ancestors were horse rustlers in Portugal. While fleeing Portuguese bounty hunters, they shipwrecked on Jamaica during a daring escape. Sean Paul represents a Jamaican with a very diverse lineage. He can claim ancestry from a myriad of cultures: Africa, Europe, and China.

Unu listen to di words wah Sean Paul a him a chat And big-up unu self if unu deh pon di top Unu chat, unu stop, yuh get because yuh fat And dutty cup yute dem never a want dat Dem big, wi tell dem leave ya Cause wi nuh wahn nuh grate up wit alligator Wi talk straight, gal hafi shape, and when dem walk pon di road dem hafi cause man headache.

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HOT GYAL TODAY

By Mr. Vegas (in bold) and Sean Paul (1999)

Hey me and yu kyann guh nuh weh yu know Shut up yu moooout A my gyal dat my yute My boo Yow, a whappen to yuh? Seana Paul and Mistah Vegas again dutty yo Trilalalalalala boomboom shi laay I an I buck a hot gyal today lalalalalala boomboom shi lau I an I man haffi get di gyal yaah Well, competition haffi gwaan ca me fus Sight da gyal yah - Jah know seh a war bus between Seana Paul and Mistah Vegus A which one a pour di coffee dung in har t'ermos? Mi haffi get da gyal yah now man a gyow yuh deh gyow Shi leggo har numbah pon mi would be di wrong numbah yow Mi beg har for a date An den shi kill yu wid di "No" Seh dutty still know man a nuh bait, a man nuh ole poppyshow Becau mi haffi mek a try Haffi get a bly Getti neegle eye

I an I naah guh romp wit nuh guy Or mi haffi mek a cruise inna mi rubbah shoes gal a get bruise Seana Paul win an Vegas a lose Shilalalalalala boomboom shi laay I an I buck a hot gyal today lalalalalala boomboom shi lau I an I man haffi get di gyal yaah An mi alone have di key to har apartment Shi only waan use Vegas fi pay rent Shi seh shi love mi body scent an mi accent Shi nuh waan nuh likkle bwoy wheh jooks wid him parents But nuh see how mi have di gyal weeee-eak? Ooman want a man wheh can dweeee-eet Shi want di lovin right trou di wee-eeeek An shi nuh waan nuh man wheh love slee-ee-eep Could yu be tellin mi dat I-man is a punk when seven days a di week nuh an yu stop from get junk? Well I-man bun up di chronica di highest grade skunk an charge up mi body cau Jah know mi naah flunk. Ay!

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War
By Mad Cobra (1998)
Intro: Which gal a dis and she nuh inna your class, How she fi dis and she nuh inna your ya gi di yow Which gal a dis and she nuh inna your class, Left them pan the bypass, yow hey Chorus: Dem gal deh over deh so, dem a flex like cellular Hand to hand and a get use regular, A look you man and turn round want fi war, Well if a war them a wha??? WAR! Gal over deh so, dem a move like cellular Hand to hand and a get use regular, A look you man and turn round want fi war, Well if a war them a wha??? WAR! Verse 1: True the man dem like and the man dem a hype you, The gal and her friend dem nuh like you, Dem all a plan fight you, wid acid fi spoil you, Make a gal know you nuh frighten. Yow if dem did hot dem coulda chat, but dem fi move and goway, Before you haffi bus out weh dem dashway Furthermore hot gal nuh wear them deh, Bus it out because mi still a chat say Verse 2: Follow follow naa put them nuh where Dem coulda vex till them bus you nuh care, You haffi move with the new hype this year, Run go bye weh she sight you a wear. Liberty tek and everybody start hear, How them go trust hair style fi dem hair, Caa bruck out gal underwear tear, See the done project over there. Verse 3: Teeth white, miggle tight, and future bright, Man all weh blind say him see you as the wife, Work wid it and mek a gal know you hype Nadia nuh worry cause you done know you nice A iggler top mi si the whole a dem a mek Like a you make a gal nuh really know how fi dress Mi never hear nuh nobody seh dem gal deh ready yet All inna sun hot them a wear turtle neck

Deejay Cobra or Ewart Everton Brown a.k.a. Mad Cobra was only 26 years old when he became the first dancehall reggae artist to score a #1 hit on the US Billboard pop charts. He was the first dancehall artist to do so and only the second in all of reggae to have that distinction. His nickname came from a character in the G.I Joe comic books and was given to him by a schoolteacher who noticed young Brown's tendency to doodle fearsome snakes all over his notebooks. He got his start with such sound systems as Mighty Ruler, Inner City, and Climax. It was his uncle Delroy "Spiderman" Thompson, an engineer at Tuff Gong Studios who produced his debut single "Respect Woman" in 1989. He was a hardcore deejay at that time and was controversial for promoting gay bashing in such songs as "Crucifixion" long before Buju Banton and Shabba Ranks gained similar notoriety.

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The Ragga-Dancehall Vibration

Look
Bounty Killer (1999)
Chorus: Look into my eyes. Tell me what you see? Can you feel my pain? Am I your enemy? Give us a better way. Things are really bad. The only friend I know is this gun I have. Listen to my voice. This is not a threat. Now you see the nine, are you worried yet? You've been talking 'bout you want the war to cease. But when you show us hope, we will show you peace. Verse 1: Look into my mind. Can you see the wealth? Can you tell that I want to help myself? But if it happen that I stick you for your ring, dont be mad at me it's a survival ting. Look into my heart. I can feel your fear. Take another look. Can you hold my stare? Why are you afraid of my hungry face? Or is it this thing bulging in my waist? Chorus Verse 2: Look into my life. Can you see my kids? Let me ask you this, do you know what hungry is? Well, in this part of town, survival is my will. For you to stay alive, you've got to rob and kill. Look into my house. Would you live in there? Look me in the eyes and tell me that you care, Well, I've made up my mind to end up in the morgue. Right now I'd rather die, cause man a live like dog. Verse 3: Look down on my shoes. Can you see my toes? The struggle that we live nobody really knows. Stop and ask yourself, would you live like that? And if you had to then, wouldn't you bus gun shot? Look into the schools. Tell me how you feel? You want the kids to learn without a proper meal. Den what you have in place to keep them out of wrong? If they drop out of school, dem a go bus dem gun. Chorus

1992 Today, whilst most other Dancehall artists chase and try to reflect the American Dream, by focusing on Bling Bling, Bounty Killer stands steadfast in his conviction to defend what he believes is right for his people.

This is not JAmerica. We are sending the wrong message to our people. Theyre singing about ice when poor people dont even have a fridge. Wherever Bounty Killer sets foot,
whether Yard or abroad, he is mobbed by his legion of fans, and has always been a firm favorite with the females. Classic Dancehall Gal tunes - such as Maniac, Request, Cellular Phone, Living Dangerously, Cry For Lie For, Benz and Bimmer and Follow Mi Arrow, have all kept the ladies enthusiastically happy throughout Bounty Killers career.

Fiercely private, Bounty Killer is a devoted Father, though he is yet unmarried. Some men are all about the leg and the thigh, he illustrates. But Im not just looking for a beautiful woman, I want a beautiful lady. When I find someone with the qualities of Miss Ivy, I might consider it. But, Im a thug youth and that aint gonna be easy to happen. With the Summer 2001 release of Ghetto Dictionary, armed with 30 high-caliber tracks, the Warlord stands firm on his Reggae foundation (steering well clear of Hip Hop collaborations or Rap influences over his flow and lyrical content). Allying himself with VP Records is a clear signal that Bounty is 100% devoted to the promotion of pure, unadulterated Reggae music. Im going as hard as ever, he thunders. When people hear this album they will hear the sun, the sand, the people, everything that is Jamaica.

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The Ragga-Dancehall Vibration

Luciano: Rasta Dancehall Artist and Messenger

This disciple of Jah arrived on the reggae scene at a crucial timein the period following the untimely passing of Garnett Silk. While it's a little presumptuous to say he replaced Silk in the reggae pantheon - an impossible task, to be sure - Luciano's 1995 album Where There Is Life picked up where Silk left off, spreading the word of Jah in a dancehall context. Since then, he's released four more full-lengths, including 1997's Messenger, 1999's Sweep Over My Soul, and 2000's Luciano Live, which captured the transcendent vibe of his uplifting concert performance.

Luciano's voice is a powerful yet soothing instrument, one capable of harnessing great emotional resonance in a single phrase. He is one of those artists who could sing the alphabet or "Mary Had a Little Lamb" and make it as equally effective as the most passionate, opulent aria of his namesake, Mr. Luciano Pavarotti. Yet, unlike Pavarotti, there is not a dint of pretentiousness in Luciano's plaintive phrasing; when all is said and done, he remains a humble servant of JahRas Tafari.

Messenger (1997)
Chorus: Jah send I as a messenger To teach the youths about roots and culture An tell di massive fi remember Jah Dats all I a deal wid iyah Verse 1: Some man a sing bout how dem bus love bump Dem forget Jah and put dem woman up front There's a time and a place for everything, woh woh Dem a talk bout, how dem fire dem gun An a talk bout how dem buss gatlin But I dont have no time to mingle in sin, woh Chorus Verse 2: Yuh remember how Jah send Jonah And Elijah, Moses and Noah Martin Luther King and Marcus too Dem never falter, Di man dem duh dem works and move on So I nuh dey yah fi look I and I must carry on Jah works Chorus Verse 3: I an I nuh come yah fi turn nuh wood an stone I an I come yah fi teach so yuh better learn Yuh better love Jah and live Give all the love you can give Prepare to move on Cause this place is not your home, woh

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The Ragga-Dancehall Vibration

Capleton: Rasta (Bobo Dread) Dancehall Artist

always for the people, the Rastaman full of nuff love, the Rastaman always beat him drum, the Rastaman always equal rights and justice and against oppression and depression, death without dignity and exploitation. The Rastaman always eat of certain things and do not go certain places. Therefore, the Rastaman always stay clear and purified. And checking' the word "Ras," the word mean "Head" and I and I and Black people the head of civilization, so therefore, every Black man and woman a Rasta. So it's all about yourself. --Capleton

The Rastaman

SLEW DEM (2000)

Slew dem a pure feelings dem a carry dem dun bow aready and dem cyan seh dem sorry yah slew dem a pure feelings dem a carry uno whan do dem someting fi me again well yo a yo it name who dem a could a wha dat dem a try dem go dis king Selassie watch di whole a dem die yaw who dem mi go see dem wit dem spell dem diss Emmanuel and dem soul gon a hell yaw who dem a could a who dem wha cuss dem diss Marcus a now dem a bite di dust yaw who dem an mi go tell dem fi splurt tell dem dem cyan diss Mama Earth You nuh dead man dem duppy man dem mi nuh ina nuttin wid dem di fire fi bun dem dem dun con dem a pure dead man dem dem dun nuh like an mi dun nuh like dem tell dem seh mi nah keep nuh funny man friend tell dem seh mi nah keep nuh Sodamite friend nah guh stoop low mi trod di raggy road dem thas why yaw yaw di bredda condem

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The Ragga-Dancehall Vibration

Sizzla: Rasta (Bobo Dread) Dancehall Artist

Sizzla was born Miguel Collins in August Town, Jamaica. Sizzla is an artist whose aggression against Black oppression and human rights is high. As a person from the ghetto, he is conscious of the suffering of youths in the ghetto. Through his songs, he teaches youths to uplift themselves and to respect women. In 1997, Sizzla recorded the number one album of the year "Black Woman & Child. Before that, he had previously recorded an album "Praise Ye Jah". Sizzla continues to record great songs, which many are instant hits. He has gained recognition throughout the world and currently tours all over world. He received his fiery title from producer Homer Harris who discovered him whilst still at school, and the name is appropriate: Sizzlahis words burning down wickedness wherever it applies. Like many other young artists at the forefront of Jamaica's Rasta-roots movement, Sizzla's militant Rasta stance is expressed through his adherence to Prince Emmanuel's priestly Bobo Shanti Order (Bobo Dread)whose members wear turbans and carry brooms as a symbol of cleanliness. Another famous Bobo Dread artist is Anthony B.

Praise Ye Jah (1997)

I did behold Until the proud was casted down yah 'Ave di ancient of days is King Haile Selassie-I Jah! You know With his garments as white as snow His hair as pure as wool Praise ye Jah (Hail di emperor) Hail di emperor-or-or Our king of kings To a fullness 'Ave to express Jah Jah that I always keep Praise ye Jah (Hail di emperor) Hail di emperor-or-or-or King of kings To a fullness 'Ave to express Jah that always been (uno sing) Jah Rastafari We a praise Hail King Selassie always (Oh yes!)

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The Ragga-Dancehall Vibration

Vybz Kartel: The Fun and Controversey of A Dancehall Artist

Most of us know the bouncy, eclectic sound of Jamaican music. Its roots trace back to the 1950s. This form of music sprang into modern culture when Bob Marley put out his first single. Of course, the face of Jamaican music continued to change when Vybz Kartel emerged as a Jamaican musical force. Vybz Kartel, Adidja Palmer, had a rocky start to his career. A student in Jamaica, Palmer attended Callabar High School, according to Wikipedia, the Free Encyclopedia. Callabar High, of course, began a career that would soon change Palmers life in a big way. His transformation from student to artist came after he was expelled from Callabar High School. He did go on to study History, Geography and English at Kingston Tutorial College. Though Vybz Kartels musical journey began in high school, his love for music led him to take on various musical and writing projects. After an endless string of ghost writing projects for other artists, Palmer decided it was time to take the future of reggae music into his own hands. It was time for him to create his own voice, his own musical presence. That dream started among friends. One night, Palmer and two other friends were reflecting on his experiences as a ghost writer, and decided to start a group called Vibes Cartel. The group broke up, because of disagreements with another band member, but Palmer continued on under the name, Vybz Kartel. Now on his own, Palmer continued the band on his own, Wikipedia said. Musical influences in his life urged him to move forward as a musician. At times, it was tough. Palmer faced many challenges, including the fact that he had not yet been discovered as a mainstream artist. However, having a rough start in school did not stop him from moving forward with life. Music was very much a part of him. His uncles, who were also musicians, introduced Palmer to various types of music, Wikipedia said. He began singing locally in 1993. A teenager at the time, Palmer began his rise to fame in 1998. He was discovered in Portmore by many locals, and quickly became a critical voice in the music scene, Wikipedia said. For more information about Vybz Kartel, visit http://en.wikipedia.org/wiki/Vybz_Kartel. Quite recently, controversy about Kartels lyrics has arisen. The lyrics in songs, such as Virginity, are explicit and carry strong sexual undertones. This, of course, has sparked controversy among Christian other anti-Semitic groups.

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The Ragga-Dancehall Vibration According to Alana Tutwiler, contributing editor for Suite101.com, a lot of Jamaican artists have come under fire for explicit and violent lyrics. Such artists, including Vybz Kartel, have faced tough criticism for lyrics that some deem homophobic. Palmer has faced some hard times, yet he has continued to flourish. The Jamaica Online Star recently conducted an interview with Palmer. The publication then published a transcript of the interview. When asked why he left the Alliance, Kartel said he wanted to start afresh and take a different direction. Once he broke away from the group, Kartel changed his name to Addi Di Teacha. However, most still call him Vybz Kartel, the Jamaica Online Star said. To read this interview, visit http://www.jamaicastar.com/thestar/20081129/ent/ent3.html. The feud between the Bounty Killer and Vybz Kartel arose out of a disagreement. The Bounty Killer threatened to start a war in New York, if Blak Ryno performed Drive Through Prize, a new song that was created while the Alliance was still together. This feud has continued to rage, according to Dancehall Mobi, an online publication. The feud was mainly between Mavado and Vybz Kartel, who had been butting heads for quite some time. Vybz Kartel said he has no reason or plans to reunite with the Alliance. That would only be taking a step backward, and his grandmother taught him better than that, Vybz Kartel said in the interview.

Tek Buddy Gal (2004)

Chorus Tek buddy gal, yuh think me easy? Who you ramp wid? yuh wha live easy Tek me things and yuh tek me money too So tek buddy too, tek buddy too Tek buddy gal, yuh think me easy? Who you ramp wid? yuh wha live easy Yuh, tek me things and tek me money too So tek buddy too, tek buddy too [verse one] Four back shot that a fi di what not Three lizard lap, that a fi di door and di grill and di padlock Gi me five siddung pan it Fi di fridge and di blender pan di fridge top Eh, gwaaan bad fi di louis vuitton bag Tek rod fi di goods from seprod Plus di ceramic tiles and di gold plate door knob That a guh cause yuh a blow job [verse two] F*** me like matrix inna 3d, fi mi cd, d v d, t.v Pay me back for all a those kiki Gi me three pree wid you, me, free free If yuh man gun big like baby g Mines sing and dj like lady g A who pay yuh visa fee? Grab me cocky and sing pan it like alicia key

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Mavado: The Gully God and The Ongoing Alliance Feud

David Brooks, who is also known as Mavado, was at one time quite happy with his association with the Alliance, a group of which Vybz Kartel was a part. Originally, they had the idea of bringing uniqueness to Jamaican dancehall music. With this desire in mind, Mavado became a part of a group called the Alliance. Little did he realize that his association with the group would lead to big problems. Mavado is praised for his Japan tour, which took place on August 22, 2009 at the AICHI Reggae Breeze Festival. Some dubbed the event as a cross between Fully Loaded and Sumfest, according to Dancehall News. To learn more about the event, visit the Dancehall News website at http://news.partyxtraz.com/2009/08/mavado-instant-successin-japan.html. Of course, that is not Mavados only achievement. His single, So Special, made the Billboard Hot 100 Hip Hop and R&B Chart, according to the Jamaica Star. For more information about Mavados success as an artist, visit http://www.jamaicastar.com/thestar/20090921/ent/ent1.html. Mavado was born on November 30, 1981, said Wikipedia, the free encyclopedia. Like Vybz Kartel, Mavados passion for music developed early on; his grandmother took him to church every week, exposing him to church music. This fueled Mavados love for singing and music as a whole. It had become his passion. For more information, visit http://en.wikipedia.org/wiki/Mavado_(singer). But even passion comes with a price. Mavado associated himself with the Bounty Killer, another musical influence that fueled his desire to make music, particularly Jamaican dancehall music. 223

The Ragga-Dancehall Vibration But buzz about the artists misgivings with the Alliance began to heat up. In November 2008, Vybz Kartel and Mavado continued to duel about song lyrics, which were rumored to cause violence in the future. In 2007, the two began to feud over lyrics, said Clash-onelife.blogspot.com. Mavado, frustrated with the fighting, left the group. Of course, a year later, in 2008, the problem was still going. According to clash-onelife.blogspot.com, there was a lyrical war between the artists that once were associated with the Alliance. One track, which was created when the band was together, was going to be performed at a neighborhood show. As a result, the Bounty Killer threatened violence. A press conference was held in 2007, to resolve problems between the former Alliance members. All was thought to be sorted out by Mark Shields and others involved in the mediation. However, Mavado and Vybz Kartel once again started to badmouth one another. Each created songs that put the other down. For more information, visit http://clashonelife.blogspot.com/2008/11/war-again-mavado-kartel-feud.html. And the violence began. Mavado is believed to have fired shots. The shooting was believed to be the result of the ongoing feud between the former band members. It almost caused Kartels wife to die, Vybz Kartel said in the article. Vybz Kartels wife was just pulling into her driveway, when shots were fired. She didnt even have time to protect herself from the bullets. For more information, visit http://www.jamaica-star.com/thestar/20070110/news/news1.html.

Im On The Rock (2008)

Chorus Jehovah guide me, be my guidance pray for salvation for me Jehovah guide me, be my guidance no they could never stop me I'm on the rock (Im on the rock) Higher than I an I (Higher than I an I) Jehovah guide me! I am on the rock (I am on the rock) Go tell my enemies! I'm on the rock!!!!!!!! Selassie guide me!!! And a me dem caan stop! I will never look back! [verse one] Look how much ting dem try (Look how much ting dem try) And everyting fail (And everyting fail) Tru mi born pon di gully nuff a try fi tek mi life And waan mi go a jail, dem waan mi go a jail With helicopter inna di air (Helicopter inna di air) Bright light a shine a ground (Bright light a shine a ground) Dem seh nobody move, nobody run From the river to the bank lock dung Dem nuh know which part mi turn

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Mavado [verse two] Music or gal over gun, tell dem nuh stop di fun Cause if dem stop di fun dem muss prepare fi stop di gun Di yutes dem blood a run, dung deh inna di slum Dem mek a bag a promise and nah fulfill none Mama cry out!!!!! Yuh tink dem response how much innocent yute die out Look how much sell dem sell and no weh dem nah buy out If revolution should a start dem rich enough can fly out Selassie I!!!!!!!

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Mavado website devoted to music. For more information about Jah Cures successes, visit http://musicremedy.com/j/jahcure/album/the-universal-cure5786.html. Jah Cures success was going strong, but in 1998, his life took a very different turn. Late that year, he was arrested in Montego Bay for a number of charges, most of which are still debated today. He was suspected mainly of rape and spent nine years in prison, because of it. Though there is debate over whether or not he is guilty, other rumors surrounding the incident have emerged. Jah Cure said he was innocent, and stuck by that throughout the entire jury process, Music Remedy said. August 2007 brought an end to Jah Cures prison sentence, the Jamaica Gleaner said. He saw this as an opportunity to start fresh and advance in his musical career. Jah Cure was convicted of rape in 1999, only to be released eight years later. In spite of the fact that he was in prison, Jah Cure continued to make music, said Jamaicanslang.com. For more information about Jah Cures musical success, visit http://www.jamaicanslang.com/tag/patois/. Of course, he still managed to brew controversy behind bars. Fans rallied around the prison, demanding that he be released. Soon after regaining his freedom, he released a new album titled True ReflectionsA New Beginning, the Jamaica Gleaner said. More information about Jah Cure can be found by visiting http://www.jamaicagleaner.com/gleaner/20070812/ent/ent3. html.

Jah Cure: Fame and Fate

No one said rising to fame was easy. After months of rehearsals, long hours in recording studios, and making a name for yourself, you would think everything would fall into place. Sometimes this really does happen. In many cases, the artist fades away. But for Jah Cure, fame came 12 years ago, and is still going strong. A natural born musician, Jah Cure was born in Hanover, Jamaica, according to Wikipedia, the free encyclopedia. In 1997, he emerged with his first single, King in the Junglea duet he sang with Jamaican artist, Sizzla. For more information about Jah Cures beginnings, visit Wikipedia at http://en.wikipedia.org/wiki/Jah_Cure. Jah Cure got his name from Capleton, another Jamaican dancehall artist. Capleton began his musical career in 1989, Wikipedia said. Even today, many years later, Jah Cure continues to be a huge influence in the Jamaican dancehall scene. At the start of his career, he went by the name, Little Melody, according to Music Remedy, a

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Glossary of Jamaican Reggae-Rasta words, expressions, and slang. A

A (ah)- Means many things from: a, to, is, it, the, will, ECT. A is said before action will or has taken place. This is the main Jamaican preposition for nearly everything. A door (ah do-ah)- Out doors; outside. A go (ah go)- To go or will go. Mi a go a door. (I am going outside). Ackee- African fruit tree introduced in Jamaica in 1778; is Jamaicas national fruit. Agony (ah-gon-ee)- Sexual orgasm or sensation of sex. Ah sey one (ah seh won)- Expression to say that something is really cool and great. Aile (ill)- Oil. Aks (ax)- Ask. A lie- Your lying; that is a lie. All fruits ripe- Everything is just great. All is good. All di while- All the time; sometimes; the time during. All the while dem depon di bashment. (They are partying all the time.) An- (ahn) And. A nuh mi- Means that thats not me Its not me to...I am not one toA nuh mi fi like it. (I am not one to like that). Aright (ah-rite)- All right, sure, yes, okay. At- Hot; also hat. At steppa- Hot stepper, a jail breaker and one in trouble with the law. A true- It is true; I am not lying.

B
Baan- Born. A weh ya baan? (Where were you born?) Baby madda- Mother of a child. Babylon (bah-bee-lon)- A Rasta word for the police and the corrupt system. Backside (bok-side)- Refers to someone elses self, expressed towards another person. A rude way to refer to someone. Move yu backside. (Move your self). Badda (bad-da)- Bother. Naa Badda mi. (Dont bother me.) Bad like yaz- Expression for saying something is really cool. Bad man/bwoy- Criminal type guy. A really bad individual. Bad man no flee. (Gangsters dont run away.) Dat a bad bwoy. (That is a gangster.) Bag juice- The cheapest fruit punch money can buy. Bait (be-it)- Scoundrel, punk, scum, and these types of people. Ooman naa like bait. (Women dont like punks.) Bald head- A Rasta label for one who is too caught up with the evil systemBabylon. Also is anyone who is a non-dreadlocks; usually white people.

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Jamaican Glossary Bandu- A hair band worn by women. Bandulu (ban-doo-loo)- criminal; crooked activity; also means a fake passport/visa. Bare (beer)- Only. Is bare pickney yahso. (Theres only children here.) Bash, Bashy- This is a popular slang term that means cool, awesome, nice stuff, ECT. Bashment- A great event or happening; dancehall; party. Also the same as bashy above. Dem bashment gyal. (They are girls who like to party.). Wi gwaan hab a bashment time. (We are going to have a great time.) Batty- Primarily means butt; also signals to homosexuals. Im a battyman. (He is gay). Beg- To ask; also means to beg. Di man dem beg fa jooks. (The men beg for sex.) Big up- This is a popular term for saying whats up and a gesture of tribute. Big up uno dem. (Praise to all of them). Bill- A basic Jamaican $100 bill. Worth just over two U.S. dollars. Blessed- A Rasta word; blessing(s). Bling- Flashy and expensive; necklace or chain. Look pon mi bling. (Look at my chain). Bloodclot- Strong curse word. Bloodfire (blud-fiah)- Hell. Blouse an skirts- Politcally correct version of the curse word bumboclot. Bly- Favor or chance. Mi mus get a bly. (I must get a chance.) Usually referring to driving on the road. Bobo dread- A certain sect of Rastas that wear turbans and carry brooms to signify cleansiness. They are of the Bobo Shanti order and are true followers of Prince Emmanuel. Bodderation (bod-da-ray-shun)- A comical version of Bother. Bokkle (bok-el)- Bottle. Boots- Condoms; also shoes. Bout- About. Naa worry bout it. (Dont worry about it). Bow- to perform oral sex; mostly on a woman. Box- To fight and punch. She box im face. (She punched his face.) Bredda- Brother. Bredren- Fellow friends and collegues; brothers in unity. Browning- Complementing a black person of light skin, and good complexion. Bruk- Broke, broken, break. Nuh bruk it. (Dont break it). Brukout- A climax of pure energy and excitement; to act unruly. Usually at a party. Buck- To accidentally bump into; to meet by chance. Bud- Bird. Buddy- Male genital. Bulla- Cake. Bumboclot- King of curse words. Bun- To get cheated on; also burn, kill, and to smoke. She gi im bun ka im bun whole heap a herb. (She cheated on him because he smokes a whole heap of herb.) Di Rasta dem say, Bun dung queer! (The Rastas say, Burn down (kill) the queers!) Bupps- Financially providing for a woman. She bupps im out. Im her bupps. (She played him for money. He is her sugar daddy). Bush weed- A term for rendering poor quality herb. Buss- To bust; like to bust a move; burst out; unruly. Bwoy (b-why)- Boy. This is a common term for anybodymale or female.

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Jamaican Glossary

C
Ca (cah)- Because. Also can be the word Can. Mi ca hab? (Can I have?) Card- To play a joke or trick. Dem play a card pon mi. (They tricked me). Cargo- A big and heavy gold or expensive chain one wears to show wealth. Casco (kas-ko)- Imitation, fake designer clothes. Cat- Female genitals. Mi nuh like fi bowcat. (I dont like to perform oral sex). Chaka-chaka- Messy and untidy. Cha/cho- Expression of surprise. Cha! (What!) Champion- A person who is extraordinary on the dancefloor and in the bed. Chalice- The Rasta water bong/pipe that is made from a hollowed coconut. Chatty-Chatty- Overly talkative to the point of irritation. Check it deep- Check it out. When mi check it deep, a casco name brand. (When I checked it out, it was a fake). Chewsday- Tuesday. Chi chi- Gay, homosexual, queer. Chi-chi man. (Gay man.) Chuck- Full-size truck. Clean- Sexual expression for giving a blowjob. Cock it up- Aggressive sex. Coil- Term for money when dollars are wrapped in a roll. Coppa- Copper; a term for a coin valued less than a dollar. Coo- Look. Coo yah! (Look here!) Coolie- Jamaican Indian from India. Coolie hair- Straight hair. Craven- Greedy. Craven choke puppy. This is a famous line that depicts someone who wants everything but, when they get it, they cant handle it. Cris- Slang for cool and instyle. Dat cris. (That is cool.) Crosses- Problems and misfortunes. Mi always inna crosses. (I always have bad luck.) Culture (kul-cha)- Reflecting or pertaining to the roots, values and traditions of Rastas. Cuss-cuss- Shouting fight with bad words. Cutchie- A clay-fired earth piece that fits into a chalice needed to hold ganja; a cup. Cutlass- A cutting instrument; a very large knife. Cutta- Cutter; can opener; cutting tool. Cut yeye- Cutting your eye at someone by turning the eyes the other way. Cyar (key-ar)- Car.

D
Dan- Than Dandimite- Dynamite Darkers (dah-kahs)- Sunglasses, shades. Dat- That Dawta (doh-ta)- Daughter; woman, good woman friend. Dead- Dead, die, killed, to kill. Im a dead. (He is dead). Dear- Expensive. Dat cost dear. (That is very expensive.) Deestant (dee-stant)- Decent.

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Jamaican Glossary Dege-dege (deh-geh deh-geh)- Measly or skimpy. Deh- Thereas in place. Also asks where something is. Weh ih deh? (Where is it?) Deh bout- Nearby, close to. Dehya (deh-yah)- Here or there. Dem- Them. Use dem after plural objects. Di gal dem. (The girls.) Depan (deh-pon)- On; on top of; upon. Des- Desperate. Im sey im des fi a food. (He said hes desperate for food). Dey (dayah)- They; there, as in to be or exist. Dey nuh odda way. (There is no other way). Nuh milk nuh dey. (There is no milk there). Dey say. (They say.) Di- The; did, was. Im did dun di ting? (Did he complete the thing?) Dideh (di-dayah)- Was there or right over there. Im dideh. (He is/was there). Member when wi dideh? (Do you remember when we were there?) Dis- This. Disya- This right here. Don- A term and name for one who is well respected. Doondoos (dune-deuce)- Referring to an albino. Downpress- Rasta word for Oppress. Dread- Person who has dreadlocks, greeting to friend, expression of a good idea. Dreadnut- Rasta word for Coconut. Drop legs- To dance. Dub- Mixed music of electronicreggae. Dun- Done, finished, over with; kill. Mi dun feel bad. (I am done feeling bad). Mi dun dweet. (I have finished doing it). Dun know- Dont know. Dung- Down. Come dung. Sidung (Come down. Sit down.) Duppy (dup-pee)- Ghost. Dutty- Dirty; also a popular slang expression, as in Dutty yo. Dutty gal- Tin mackerel. This is common food for the poor. Dween- Doing. Dweet- Do it.

E
Ease-up- To relax. Ease up uno self. (Relax yourselves.) Eat unda sheet- Expression of performing oral sex. Eaz haad- Ears hard. Means stubbornness or thickskulled; one who doesnt listen. Yu rass claat haad eaz. (You are damn stubborn.) Eff- If Ends- A place. Mi a go pon one ends still. (I am going to one place). Eveling- Evening Everything cook and curry- Everything is just fine.

F
Fa- For. Wa mek yu dweet fa? (Why did you do it for?) Faas- Fast. Tap drive faas. (Stop driving fast). Facety (fe-ast-ee)- Bad mannered and nasty; acting fresh.

230

Jamaican Glossary Fambly- Family. Fass- Nosey. Favor (f-va)- Looks like; resembles. Im a fava a dinna pig. (He resembles the size of a pig.) She fava har mudda. (She looks like her mother.) Feel no way- Not taken in offense; not to worry or care. Fi (fee)- To. This is the main Jamaican prepostion. Mi naa waan fi do it. (I dont want to do it). Fi mi, fi she, fi yu, fi Im- Mine, hers, yours, his. Shows possession. A fi mi cyar. (My car). Fi dem. (Theirs.) Fiah (f-ah)- Fire; also used to designate the smoking of ganja. More fiah! (More weed!) Fit- when used of fruits and vegetables, it means that fruit is ready to pick and is fully grown, though not necessarily fully ripe to eat. Flim- Film; mostly camera film. Mi need fi buy flim becaa no flim inai camra. (I need to buy film because there is no film in the camera.) Flex- To chill and hang out having a time; to plan an activity. Follow- To travel close to, to follow or seek. Follow back a mi. (Follow me.) Di fly a follow yu head. (The fly is seeking your head.) Foot- Any part of the entire leg. Im foot a bruk means that his leg is broken. Forward- Future; to go or to move. Fren- Friend. Frock- Dress. Also an expression, e.g. Fit n frock means everything is good. Fram- From; since. Mi dehya fram 6:00. (I have been here since 6:00). Fram when mi a pickney mi a dweet. (I have been doing it since I was a kid). Fresh- Not ready; still bitter or sour. Di juice a fresh still. (The juice is still raw tasting.) Fuckery (fuk-ree)- A maljustice, something wrong and unfair; this is not considered a bad word. A fuckery dat. (That was a messed up thing).

G
Gaan- Literally means gone. Im gaan. (He is gone.) Gaan to bed- An expression of loving something very much. Gainst- Against. She fight gainst mi. (She fought against me.) Galang- Go along. Ganja- Marijuana. Gansey- T-shirt. Gates- Home. Many homes in JA have gates. Ones gates is ones home. Get- To have, to have had, got, gotten. Mi get fi realize. (I realize or I have realized.) General- A cool and smooth operator. Ginnal- Trickster, con-person. Im so ginnal. (He is a tricky person.) Gimme- Give me. Give tanks- A expression of gratitude; a Rasta expression. Glamity- Womans sexual private area. Gleena- Newspaper; the Jamaican Gleener. Godeh- Go there. Mi no go deh. (Im not going there) Gone- Gone, passed, left. Mi see har di Monday gone. (I saw her the passed Monday.) Gorgon- Outstanding person and very well respected. Im a don gorgon. (He is a master of situations). 231

Jamaican Glossary Greetings- An opening greeting used heavily by Rastas. Grindsman- One who is great in bed. Grow- To raise. She grow mi. (She raised me.) Gwaan- Go on. Wa a gwaan? (Whats going on?) Gwine (gween)- Going. Wi gwine adoor. (We are going outside.) Gweh- Go away.

H
Hab- Have Haffi- Have to. Half eediat (af ee-dee-at)- A very stupid person. Hanga- Closet; hanger. Hangle- Handle. Har- Her Haste (hee-ase)- To be in a hurry. Mek haste. (Hurry up) Hat- Hurt Higgla- A street vendor; comes from the British word higgler. Hol ih dung- Hold it down. Means keep it steady; make a secret; not to be told. Honor (hon-nah)- A Rasta word; greeting or good-bye. Hose- Penis. Mi kyaan lock mi hose off. (I cant keep it in side; in this case the speaker is stating being excessively sexually active.) Hot steppa- Hot stepper, which is a criminal; fugitive; escapee from jail. Hush- Sorry. [Person 1] Ouch! Yu hut mi! [Person 2] Hush. {1} You hurt me! {2} Sorry. Although, someone saying hush to you may make you more angry, just remember that in Jamaican Patois hush means to be sorry; an apology.

I
I an I- Rasta speech for me. Me, myself, and I. I-cense- Rasta word for ganga, which is taken from the Biblical word Incense. I-ditate- Rasta word for Meditate. I-dren- Rasta word for bredren, which is taken from the Biblical word Brethren. I-laloo- Rasta word for Callaloo, which is spinach. I-man / I-mon - Refers to the self. I-man waan dat. (I want that). Rasta for: Me or you. I-ney- A classic Rasta greeting. I-ree- Rasta word for Irie, which means to be happy. I-sire- Rasta word for Desire I-tal- Rasta term for Vital, which is a strict diet and way of life. Most commonly Rasta food that is pure, unprocessed, and unsalted. I-tes- Rasta word for Heights. The I-tes color for the Rasta is Red. This word is also used as a greeting. I-wah- Rasta word for Hour. I-yah- Me (I) or you. Ih (ih or ee)-It. Weh ih deh? (Where is it?) Im- Him Inna- In the. This word can also be spelled with only one n.

232

Jamaican Glossary Inna di lights- Expression to say tomorrow. See you inna di lights. (See you tomorrow.) Irie (-ree)- Means everything is alright. Expression of feeling great and cool. Iron bird (Irun-buud)- An Iron bird is an airplane. Yu jus come off di ironbud. (Youve just come off the plane.) Is- This means it is, it was, or was it? This is can be used to repace the word it; and can also pose a question if it comes first in the sentence. Is im a dweet? (It was him that did it or can mean. Was it him that did it?)

J
Ja, Jamdown, Jamdung- Words for Jamaica. Jacket- Bastard; a child that is raised by another father. (Usually from the wife cheating on someone else and the father never knowing.) Jah- Lord. Jah Bless. (God Bless.) Jah guide- A Rasta farewell and good-bye. Literally says that God shall guide. Jah know- Lord or God knows; an expression of agreement. Jake, Johnny, Joe- Terms Jamaicans use to yell and call out when they see white Americans. Hey Jake! Jancro- John Crow, which is the name for the hated albino buzzard/vulture; also an expression of hate. Jesum Piece- A soft expresson of aggrivation. Jester- To joke; kidding. Mi naa jesta. ( Im not kidding.) Jook- To pierce or poke; to have sex. Jus begin fi dead- Expression saying that people were really shocked or amazed, like they could have dropped dead. Dem jus begin fi dead when wi did wi ting. (They almost dropped dead when we did our thing).

K
Ketch- To ketch; to get, to achieve. Key- Slang for good friend. Similar to My main man. Wappun mi key? (Whats up man?) This word also means the normal key we are used to for opening doors. Kill mi dead- Expression of certainty; Ill do it at all costs, no matter what. Mi muss a go kill mi dead. (Ill get there no matter what.) Kiss teet- A facial expression when the lips are pressed together kissing and the eyebrows up. Makes a hiss. Also is a very rude jesture and sound of the face and mouth. Ku- Look. Ku pon dis. (Look at this). Kya (Key-a) Care. Mi nuh kya. (I dont care.) Kyaan- Cant; can not. Note: some spellings have it as Cyaan or Caan. Kyaan done- Cant finish; never ending. Mi lub yu kyaan done. (My love for you cant end.) Kyarri (key-ah-ree)- Carry.

L
Laas- Last; or lose. Labba-Labba- Talking to much. Labba mout. (A chatter mouth.)

233

Jamaican Glossary Lambsbread- A Rasta term for high-grade ganja. Lang- Long. Lang time mi a wait. (Ive waited for a long time.) Large (laaj)- Very well respected. Dat large. (Thats popular). Also used as a slang term, Large up! (Similar to Big upa term of fond greeting and appreciation.) Lef- Leave, left, passed. Leggo- To let go; leave, lets go. She leggo har numba. (She gave out her number.) Legsus- A spoof on the luxury car, Lexus, but expresses the walking power of the legs. Liad (l-ad)- Liar. Yu a liad. (You are a liar). Lickle- Little. Lickle more- A saying of goodbye. Light- Power; electricity. Likky-Likky- One who is greedy about eating everything seen. Yu too likky-likky. Lilly- Little, tiny. Link up- Slang for Hooking up; getting or meeting together, ect. Mi link yu up layta. (Ill get with you later.) Lock up- Closed. Di store dem a lock up. (The stores are closed).

M
Machet- A machete. Maga- Skinny and slender. Man juice- Sperm. Manley- A Jamaican $1000 bill that has former prime minister Michael Manley. Mantell- Male gigolo; a real player and whore of a man. Marina- A sleeveless wifebeater T-shirt, commonly netted. Mas- An old and wise master; a old-timer who deserves respect. Mascot- Someone who is lame, inferior; can mean gay. Mash it up- Expression of doing well; like, Break a leg; be a big success. Mek- Let; make. Mek wi dweet. (Let us do it). Mek up yu mind. (Make up your mind). Dat di best eva mek. (Thats the best ever made.) Memba- Remember. Mi- Me, I, mine. Mi soon come. (Ill be there soon). [Can be pronounced Mee or Meh] Mon- Perhaps the single most important Jamaican word, Mon can represent every person in Jamaicaman, woman, and child. Yes mon! (Yes man, woman, or child!) Mongst- Amongst More time- Popular expression for saying good-bye. This must be said with power and voice. More time! (Later!) Mos def- Most definitely. An expression meaning, of course, yes, sure, ECT. Mr. Mention- A real ladies man who is the talk of the town so to speak. Mudda- Mother. Muss- Must. Mussi- Must be. My yute- My youth. Friendly expression of calling a friend or youger one. Hey my yute. (Hey my friend).

N
234

Jamaican Glossary Naa- A variation of the word No. Nanny- A Jamaican $500 bill worth about 11 U.S. dollars. Neba- Never Negga (neh-gah)- Negro. See Nyega. Neegle- needle. Neegle yeye- literally means Needles eye. Has reference to something very small. Also refers to the female sexual organ. Nize (nz)- Noise Nuff- Plenty, too much, many, tons, a lot, ECT. Nuh- No, now, or know. Nuh true?- Expression of verifying the truth; Isnt it so? Nuh easy- A very popular expression saying one is acting a bit off the wall or uneasy, or when ones manners are not in order. Yu nuh easy! Nutten- Nothen. Nyabinghi- The traditional and orthodox Rastafarian movement of black supremacy and visions of the Ethiopian Zion; a Rasta spiritual gathering with drumming and chanting. Nyam (nee-ahm)- To eat. Mek wi nyam. (Lets eat.) Nyami-Nyami- Expression of one who eats too much. Nyega (nee-yeg-ah)- term for black person; nigger. Dutty Nyega. (Poor and trashy personsame as white trash in the U.S.) White nyega. (Jamaican born white person.)

O
Obeah- The withcraft or spiritual science native of Africa. It is the type of voodoo in Jamaica. She a put Obeah pon ya. (She cast a spell on you.) Odda (ud-dah)- Other. Dey nuh odda way. (Theres no other way.) Ongle- Only. Ooman- Woman. Ooo- Who. Is fi ooo? (Whose is it?) Ova- Over. Ovastan- Rasta word for Understand. Literally means Overstand.

P
Pear (peer)- Avocado. Peas- Beans. Rice an peas. (Rice and beans). Pickney- Child, children, kids. Poas- Post; to mail. Priors- Prayers. Pull- To open. Pull di can a peas. (Open the can of beans). Pum, Punash, Punaani- Female genitals. Pussyclot- Curse word. Pussyhole (pus-swhol)- Curse word. Pyur (peer)- Only; used in conjunction with things in large quantities. Always remember to say this like peer. Pure gal waan mi. (Many girls want me).

235

Jamaican Glossary

R
Radda- Rather. Ragga- The current name of popular regae music. Ragga music relies heavily on a digital equipment. Raggamuffin- A Jamaican ghetto dweller. Naa mess wit no raggamuffin. (Dont mess with a ghetto person.) Rakstone- Rocks, stones. Rakstone inna mi shoe. (I have rocks in my shoes.) Rass/Raas (rass/rahz)- Common word and expression meaning ass; also it can add intensity to objects or basic words in normal speech. Ending a word with clot makes it a curse word. Ray Ray- This is a term used when someone is talking too much or telling a story. Similar to saying blah blah. Ready- A person, usually always a woman, who is sexually attractive. Red- High or drunk. Also is the color of a person who is not fully Black. E.g. Red Rat. Red yeye- One who is covetous and jelous of things. Yu yeye too red. Reespek- Respect. A very popular Rasta greeting that shows courtesy. Renk- Foul; smelling bad; very rude. Response- Responsible. Response fi ooo? (Responsible for whom?) Rest- To relax and settle down. Rest mon! (Calm down!) Rhaatid (rah-tid)- A mild exclamation of surprise or irritation. Similar to gosh, heck, and damn. Righted- Correct and with sense. Dat nuh righted. (That was with out sense). Rockas- Music to rock to. Slang for music and enjoying such. Romp- To mess with or play. Yu wanna romp wit me? (Do you want to mess with me?) Rope een- To join in or come in on an activity going on. Rude bwoy (rood bwhy)- A basic slang term. Can be a common greeting to a cool friend or it can describe a tough guy, rebel, or criminal. Wappun rude bwoy? (Whats up man?) Im run di rude bwoy bizness. (He runs the criminal business). Run a boat- A saying where many people will cook and eat a big dinner.

S
Sa (sah)- Sir. Salt (sal)- Bad luck, unlucky. Mi get salt. (I was unlucky.) Samfi (sam-f)- A trickster and conman out to get money. Im a samfi man. (He is a conman). Sapps- A man who is controlled by a woman. Satday, Satnight- Saturday and Saturday night. Sciecne- A term for the following of the Obeah witchcraft cult practice. She a scientist becaa she follow di Science people dem. (She is an occult practitioner [Obeah] because she follows people of that cult.) Scenty (sent-tee)- Smelling good; a good scent. Mi put mi turn on perfume an mi scenty. (I put on my Turn on perfume [turns on the woman] and I smell good.) Screw- To be angry. Screw face. (An angry face.) See it - Slang for Do you understand or do you see.

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Jamaican Glossary Shorty- This is a slang expression similar to saying chick or girl. Shot- To shoot, shot, to have been shot. Dem shot im dead. (They shot him dead.) Sidung- Sit down. Sight- A Rasta term for, Do you SEE or UNDERSTAND? Sistren- A reference or greeting to a group of womenusually formal; sistren are the opposite of bredren or bredrin. Hi sistren! (Hi ladies!) Siting (si-tin)- Something; a thing that you dont feel like calling the proper name. Mi a go get dat sinting. (I am going to get that thing). Skettle- A ho girl or slut; also means anything really cheap. A skettle name brand dat. (Those are cheap brand clothes.) Sket is a shortened version; also a cheap boxed drink. Skin teet- Smile. Check yuself befo yu skin ya teet. Check yourself befor you smile. Slam/Slap- Slang words for sex. Slump- The slums or ghetto. Dis a di slump. (This is the slum.) So- Like that; such as that, like such, ECT. This is just a common expression used to decribed anything. Almost always comes at the end of the sentence. Wa mek yu galaan so?(Why are you behaving like such?) Wa mek yu sweet so? (Why are you so sweet?) Soon come- Term used for general replies in saying that one will be back. However, it does not mean necessarily that one will actually come promptly. Mi a soon come. (Ill come soon.) Spliff- A very large cone-shaped marijuana cigarette. Speaky-Spokey- This is when a Jamaican tries to speak like an American or Englishman. Usually when a Jamaican returns from a vacation overseas he or she will carry over an accent and a friend will say, Wa mek you so speaky spokey? (Why are you trying to speak like an foreigner? Stamina- Sexual endurance. Di ooman dem wanna stamina daddy, ya hear. (Women want a man with pleanty of sexual endurance.) Star- To sport something or an event in style; also slang for Man. Yu mus star dem threads. (You have to sport and wear those clothes like you are the king). Whappun, star? (Whats up, man?) Stay- To leave alone or let be; to wait; the way someone is. Mek it stay. (Let it be.) Jus stay deh. (Just you wait.) See ow yu stay? (Do you see how you are?) Step- To leave. Mi step out yah. (I am leaving now.) Stoosh- Any person that is rich; a rich object. Dis computa stoosh! (This computer is stoosh!) Mi live inna stoosh place. (I live in a rich place.) Strong money- Just a saying to denote the superiority of American money. Is a strong money dat a come fram foreign. (It is strong money that comes from the U.S.) Su-Su (sue-sue)- To gossip and spread rumors. The sound of whispering in ones ear denotes gossip and backbiting. Nuh su-su pon mi back. (Dont gossip behind my back.) Sufferation (suf-fa-ray-shun)- Major suffering, poverty, and trials. A pyur sufferation inna gwaan inna di ghetto. (There is pure suffering going on in the ghetto.) Sumady- Somebody. Supm (sup-hm)- Another way of saying Something. Swaaty- Fatty.

T
Tack- Bullet. 237

Jamaican Glossary Tall- Long. Har hair tall, ee? (Her hair is long, huh?) Tallowah- Strong and sturdy. Tam- A large oval-shaped Rasta hat used to cover dreadlocks. Tan- Stand, stay, wait and see; also to be as in to be such a way. Tandeh. (Stay there, just you wait). A so im tan. (Thats the way he is). Tanks- Thanks. Tan pon it lang- Expression of having sex for a long time. Ten toe turbo- An funny expression meaning to walk and use your feet. It must be known that the majority of Jamaicans walk for transportation. Teet- Teeth. Teif- Thief; to steal. Di teif a teif mi tings. (The thief has stolen my things.) Tek- Take or get. Tek time. (Take time / slow down). Tess- Test. Yu waan tess mi? (Do you want to test me?) Trash an ready- A popular slang expression meaning to be very stylish and fashionable. Tree- Tree; also the number three. Im a tree bunna. (He cheats burns on three women.) Truu- Truth; true; through; threw. Truss mi- Trust me.This is an ever-popular expression used when agreeing with some one. Basically means: Oh yeh, believe me, I know, ect. Truut- Truth past tense. Im tol di trut. (He told the truth.) Tun- Turn. Im tun deh. (He turned there).

U
Unda gal pickney- Expression for what is Under the girls pants. Undastan (un-dah-staan)- Understand. Uno or unno (uh-no)- The plural form of you, you all, the all of you, ECT. Also means all. Uno yu. (All of you.) Upful- Positive feelings. Yu so upful. (You are cheerful.)

V
Van- Pick-up truck. Vank- To beat, eliminate, or conquer. Comes from the word vanquish. Vex- This the key word that is used to mean angry, mad, upset, furious, ECT. Naa mek mi vex, mon! (Dont make me mad!)

W
Wa (wah)- What. Wa day-The other day. Memba wa day weh wi dweet? (Do you remember the other day when we did it?) Wa mek? - Why Waan- Want; need. Wanga gut- One who has a fat stomach; one who likes to eat and seems hungry all the time; a hungry-belly.

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Jamaican Glossary Wappun- Whats happening? This is the most popular greeting used. Always say this instead of the American, Whats up. Weh- Where; past tense of was; present tense of is; that is. Wear- To wear; it is worn, worn, wears. Batty ridas still a wear by di gal dem. (Short shorts are still worn by the girls.) Wheels- Car. Whole heap- Slang for very large quantities; a lot, a whole heap. Very common to use. Wi- We, us, our, ours. Naa touch wi tings. (Dont touch our things). Yu a come wit wi? (Are you coming with us?) Wicked- Slang for bad or evil. Dat wicked, nuh? (Thats cool, huh?) Winji- Very thin and unattractive. She too winji. (Shes too thin.) Wit- With. Wrap up- Slang for kidding or joking. Mi naa wrap up. (I am not joking.) Wood- Penis. Work (wuk)- Slang for sex. Wutless- Worthless. When used in conjunction with a man it means one who is lousy in bed. Im a wutless bwoy. (He is a worthless, sexually useless, man.)

X
X amount- Countless; many. Mi get x amount a lovin. (I receive plenty of love/sex.)

Y
Ya, Yah- You, here, also can mean yes. Yahso- Over here; right here. Ya nuh see it? - Slang for, you know? Yaad- Yard, place of residence, house, home. Tek mi a mi yaad. (Take me home.) Mi baan a Jamaican Yardi. (I was born a Jamaican.) Yeh- Yes. Yeye (y)- Eye. Yeyewata- To shed tears, cry. Yuut- Youth. A popular name for calling a friend; can also refer to someone younger. Also popular using man as ending. Yu a mi bredrin fram yuuts. (Youre my friend from youth.)

Z
Zed- The letter Z. Fram A to Zed. (From A to Z). Zeen- Understand, you know, you see, okay, yeh, ECT. One of the most popular words, zeen. Zuke a mi lass name, it a begin wit zed, zeen. (Zuke is my last name, it begins with the letter z, you see). Zeen can be signal a question or agree with a statement. Zion- This is the holyland talked about the Rastas, which is in Ethiopia.

239

Countryman the Movie

Jamaican Patwah Movie Dialog

Countryman is an all-time rare ReggaeRasta movie! It is a very hard-to-find movie and it remains a true cult-classic film. Unfortunately, this movie is out of print and no longer available. The genius behind this movie was Chris Blackwell, who was Bob Marleys famous record producer at Island Records.
240

Countryman the Movie Fisherman dialog. Countryman: Yu see dis? Is a Snappa. Di fisherman here use traps and catch 'im. Sometime rough rough wedda come and tek away di trap wit di fish in it. And dis fish will live in dis trap and di trap will catch odda fish and feed 'im till 'im grow big. And di trap get big and di trap get weak. And one day dem just break out. Well, is just so you must do. Forces of nature dialog. Death is a force of nature. Just like lightning. The righteous face it everyday and pass it by. But, those with evil in their hearts fear it. Dat is why there is no need to slay di wicked. Just leave them to face death and they will perish. Countryman: Hear, Jah, watch yu teachin di yuut dem today? -Not my teaching, Jah, but of the higher force. Walking along the beach dialog. Friend: Irie mi bredrin! Dats all di catchin laas night? Countryman: Yu know seh everyday day a fishnin day, skip. But no everyday a catching day. Bad vibrations dialog between police sgt. and a man hired to kill Countryman. Hired man: I look a transfer yu know, sa? Policeman: A wa di raas claat do dis, mon? How yu mean transfer? Fi wa? H: Mi na like wa gwaan dung deh, yu know sa? P: Was gwine on, tell me H: He say di man pon ert (earth) is a science. P: Wa yu talking bout, wa yu talking bout science, boss man? H: Obeah. Science, Mon! P: I hear yu, mon. Countrymans dialog and lesson with Bobby (the crashed pilot) and his girlfriend. Countryman: Guidance, sister, I live through guidance. Yu see me? Im a fisherman, dats my job. Im a poor man. I live naked, jus as how yu see mi. I have no shirt, no pants, no shoes. I give my body to di climate of dis I-land. I just living I life. I love di cow, and di goat, and di fish, and all dem ting dehjust like how I love mi life. I neva molest a man. I keep mi hand clean, and mi heart pure, and I live in true guidance. Yu see? Nutten can harm me. - Nothing can harm you?

241

Countryman the Movie Countryman: No, sista. Im a stronger force. Di wind, di sea, even di ert defend I. Yu, sista, came here in a small plane. Dat plane is a nice lickle invention, But nature bring it down. An now is the same type of invention is hunting fa yu. But nature protcect yu. [Laughs] Ya see it? If I says to yu, brodda: Go to di highest school in Babylon and speak with the wisest men there and find out all there is to know about machine. And I says to yu, sista: Go into di swamp, into di sea, down into di ert and learn all there is to know from di creatures yu see there. From di sun and from di star. Hear yu know. Yu said dat yu can mek a rocket dat will tek yu to di moon. Dont yu tink, sista, yu could do a ting and cause lightning and blow his rocket outta di sky? -I could make lightning? Countryman: Sure! -How? Countryman: First yu have to have dat intention. This dialog is between Countryman and a friend of the police, who is looking to get a reward for capturing the lost pilot. Man: Well, Country. See change here; own a nice boat, mon. Country: Whappun? Man: Police man jus check mi. Dem offer a 5000 dollar reward for anybody ooo can help dem capture di pilot of the crashed plane. As how yu know dem swamps good, dem easy fi yu catch im. Country: Mi no, sa! Mek soldier find im. Di next ting mi go look fim soldier shot mi tink mes outlaw. Hah! Mi gwaan in dis lickle boat. Man free! Man: Bwoy, I wudda love dem try teif one a dem boat now. Mek I get fi catch im. Like how mi an di misses cudda use di money. Country: Hold dis fi yu an di misses meantime now. [Handing two freshly caught fish] Man: Tank yu, Country. Country: Until such time. Man: More time!

242

Bibliography

Selected Bibliography
1. Adams, L. Emile. Understanding Jamaican PatoisAn Introduction to AfroJamaican Grammar. 1991. LMH Publishing. Kingston, Jamaica. 2. Barrett, Leonard E., Sr. The RastafariansSounds of Cultural Dissonance. 1997. Beacon Press. Boston. 3. Brown, Samuel E., Treatise on the Rastafarian Movement. Unpublished manuscript in the Journal of Caribbean Studies, vol 6, no. 1. Kingston: University of the West Indies, 1966. 4. Chevannes, Barry. Press. RastafariRoots and Ideology. 1994. Syracuse University

5. Conrad, Chris. Hemp, Lifeline of the Future. Creative Xpressions. Los Angeles. 1994 6. Diop, Cheikh Anta. The African Origin of Civilization: Myth or Reality, ed. and translated by Mercer Cook. New York: Lawrence Hills & Co., 1974. 7. Epps, Suzar. Blacked Productions. Out Through White Wash. 1999. A-kar

8. Mansingh, Ajai, and Laxmi Mansingh. Hindu Influences on Rastafarinism. 1985. Caribbean Quarterly Monograph. 9. Napti, P. Jamaicans of Ethiopian Origin and the Rastafarian Faith. Caribbean Lifestyles Magazine. Feb./March 1995. RastafariA Way of Life. 1979

10. Nichols, Tracy 11. Oats.

Live Foods for the Living. Ras Vibe Magazine. Vol 1. First Quarter 2/02-5/02. pg.15. Rastafari: A Modern Antique. Kingston,

12. Rastafari Movement Association Jamaica. 1976. 13. Rastafari Voices. 14. Robinson, Rowan. 1996. 15. Swagga

1978 Video Tape. The Great book of Hemp. Park Street Press, Vermont.

Http://www.swagga.com/ganja.htm. 2002.

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Special Orders and Offers

Special Orders and Offers

Direct orders and volume discounts for this book can be processed at the following Internet websites:

www.Reggae-Rasta.com & www.SpeakJamaican.com

Also, at these websites:
The author, at no additional charge, may personally sign each new book. Wholesale book orders may be arraigned for quantities greater than 10. Get a Jamaican Reggae music mix double CD set, which follows all the songs listed in this book! Specially purchased for only $9.99, this Reggae compilation CD set is the perfect enhancement for continuing your journey into the Jamaican language, culture, and vibration!

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Far-Eye Productions Presents: A Very Special Vacation Package

Stay in Jamaica for 10 Days!

Vacationers will be screened and qualified for a 10-day stay near Ocho Rios, Jamaica, West Indiesfor less than any retail vacation package in existence! Those accepted, will stay with a REAL JAMAICAN FAMILY who will feed you, humor you, and guide you during your unique Jamaican experience. Eat authentic Jamaican Ackee and Saltfish, Rice and Peas, Curry Goat, Jerk Chicken, Jerk Pork, and More Every Day For 10 days! Dance at the local and popular nightclubs, drink Red Stripe Beer, and meet plenty of the opposite sex! Climb up the famous Dunns River Falls! Visit many famous Jamaican sites! Hang out, get a tan, swim, and relax at various Jamaican beaches! Hippies and Dreadlock Rasta enthusiasts can easily chill out and experience quality Jamaican Hi-Grade Skunk Weed! All this (and more) for 10 days straight! Your perfect non-hotel vacation experience!
All people to stay with accepting Jamaican families must be responsible for their own actions and behavior. Far-Eye Productions shall not be held liable. Vacations are based strictly on a demand basis Prices and information available at: www.SpeakJamaican.com/visitjamaica.html

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