CommentaryContested
One side
Devotional roots
The other
Pop afterlife
Records such as The Melodians' "Rivers of Babylon" show how biblical text, Rastafari reasoning and vocal harmony could operate as both devotional language and popular song. Later covers widened the audience while changing how some listeners understood the source context.
Debate
One side
Cannabis as Rasta sacrament and a legalization-rights cause
The other
A broadcast ban to protect public morality
Peter Tosh's 1976 'Legalize It' was banned from Jamaican radio and copies were seized by customs, on the grounds that it promoted an illegal drug. Tosh and his supporters framed ganja as a Rastafari sacrament and the ban as state suppression of a legitimate call for cannabis reform and an answer to police harassment; he responded by printing the song's lyrics as a paid newspaper advertisement and posing amid cannabis plants on the album cover. Authorities and respectability-minded critics defended the ban as protecting public morals. Grounded in Far Out Magazine's 'Ban Tosh, Radio Told' account and the Wikipedia entry on the album.
Read the argument →Commentary
One side
African/Rasta drumming as cultural affirmation
The other
As disreputable primitivism unfit for radio
When the Folkes Brothers' 1960 single 'Oh Carolina' (produced by Prince Buster) put Count Ossie's Nyabinghi-style Rasta drumming onto a commercial record and Jamaican radio, it became a flashpoint. At a time when Rastafari was criminalized and socially despised, some in the anti-Rasta music establishment and broadcasting rejected the akete drums and chanting as disreputable 'jungle' primitivism tied to the stigmatized burru/kumina lineage; others later argued the record was the first to give the Rastafari movement a measure of mainstream respectability and to bring a suppressed African-derived music into the commercial mainstream. Grounded in the Jamaica Gleaner's 'Music Diaries' column on the drama of 'Oh Carolina' and Heather Augustyn's skabook account.
Read the argument →Commentary
One side
Reggae as authentic mobilizing voice of the poor
The other
Political co-optation of Rasta and roots symbolism
Michael Manley's PNP built its 1972 campaign around reggae, adopting Delroy Wilson's 'Better Must Come' as its theme, touring a 'bandwagon' of artists including Max Romeo and the Wailers, and pairing the music with the 'Rod of Correction' Manley said he received from Haile Selassie. Observers have argued this fused reggae's voice-of-the-sufferer authenticity with a genuine political movement for the poor; others read it as co-optation — parties harvesting Rasta symbols and roots songs (Romeo's 'Let the Power Fall', Byles's 'Beat Down Babylon') for electoral advantage while leaving the ghettos' conditions unchanged. Grounded in the Zapruder World essay on reggae and the 1972 election and Jamaica Observer's 'That Manley bandwagon.'.
Read the argument →Debate
One side
Rasta drumming and imagery as subversive cult menace
The other
Authentic African-Jamaican spiritual expression
Two documented positions on Rastafari drumming and imagery reaching the public in the ska era: to wary establishment opinion it read as a subversive, threatening cult sound, while to its defenders it was an authentic African-Jamaican spiritual expression that deserved a place in the nation's music. Neutral framing; no verdict.
Read the argument →