The Marley's Legacy
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In Bob Marley's Jamaica
l;jN National Library of Jamaica _arley's )affiaic� (NOTE: Two Thursday ago was Bob 'Marley's birthday though seemed ? nobod t remember ... except a few rastafarians and tourists and on or two d1sc jockeys. The Marley Museum on Hope Road � ll, was a b lace y with many young people who would not even in�wn� h arley following their parents into the Museum, outside:� which were dozens of cars of and buses that had brough lovers t local Marl and tour groups. The Jamaica Reggae Kb.g still draws intere overseas. One of the latest pieces on him appeared : -Herald's" in the "Miami Travel Section, April 23, under the headline "In se h f Bob �ley's Jamaica. STEVE COHEN came to Jamaica . followtng and e article for the "Miami Herald") NINE MILES, Jamaica wr:�; .::Bob Marley, the International reggae star, died 1981 36, of cancer fn at the age of yet today, ln Jamaica, and the rest of the world, Marley's music al)d fa riie continue to grow beyond history, Into legend. A Visit to Marley's Jamaica can provide a stimulating cultural adjunct or alternative to resort Jamaica, as well as insights Into the man his music and his ' country, which considers him a national hero. The best place to start looking for Bob Marley's Jamaica Is at Tuff Gong, his Kingston home and recording studio at 56 Hope Rd., rechris tened the Bob Marley Museum In May 1986. International Visitors wander through the landscaped grounds where Marley played soccer. Inside the house Marley's music Is played contin uously. -
The Dub Issue 15 August2017
AIRWAVES DUB GREEN FUTURES FESTIVAL RADIO + TuneIn Radio Thurs - 9-late - Cornerstone feat.Baps www.greenfuturesfestivals.org.uk/www.kingstongreenradi o.org.uk DESTINY RADIO 105.1FM www.destinyradio.uk FIRST WEDNESDAY of each month – 8-10pm – RIDDIM SHOW feat. Leo B. Strictly roots. Sat – 10-1am – Cornerstone feat.Baps Sun – 4-6pm – Sir Sambo Sound feat. King Lloyd, DJ Elvis and Jeni Dami Sun – 10-1am – DestaNation feat. Ras Hugo and Jah Sticks. Strictly roots. Wed – 10-midnight – Sir Sambo Sound NATURAL VIBEZ RADIO.COM Daddy Mark sessions Mon – 10-midnight Sun – 9-midday. Strictly roots. LOVERS ROCK RADIO.COM Mon - 10-midnight – Angela Grant aka Empress Vibez. Roots Reggae as well as lo Editorial Dub Dear Reader First comments, especially of gratitude, must go to Danny B of Soundworks and Nick Lokko of DAT Sound. First salute must go to them. When you read inside, you'll see why. May their days overflow with blessings. This will be the first issue available only online. But for those that want hard copies, contact Parchment Printers: £1 a copy! We've done well to have issued fourteen in hard copy, when you think that Fire! (of the Harlem Renaissance), Legitime Defense and Pan African were one issue publications - and Revue du Monde Noir was issued six times. We're lucky to have what they didn't have – the online link. So I salute again the support we have from Sista Mariana at Rastaites and Marco Fregnan of Reggaediscography. Another salute also to Ali Zion, for taking The Dub to Aylesbury (five venues) - and here, there and everywhere she goes. -
Characteristics of Music in Jamaica and Bob Marley
CHARACTERISTICS OF MUSIC IN JAMAICA AND BOB MARLEY CHARACTERISTICS OF MUSIC IN JAMAICA ● The music of Jamaica Jamaican folk music encompasses as many genres of popular music, such as mento, ska, rocksteady, reggae, dub, dancehall, reggae and other styles associated fusion ● The Jamaican American musical culture mix musical elements, such as: -rhythm and blues - rock and roll -soul REGGAE Reggae is a music genre that was born in Jamaica in the mid-1960s It became really popular since 1970 The reggae music genre is characterized by slower than ska and rocksteady music The reggae guitar used to put emphasis on either the third pulse or to keep the line from the second to the fourth. Uses instruments like guitar, bass, drums, hammond organ guitar Bass Hammond organ drums BOB MARLEY Robert Nesta Marley Booker, better known as Bob Marley, was a musician, guitarist and composer Jamaican. Born on February 6, 1945, in Nine Mile (Saint Ann), Jamaica He died on 11 May 1981 to 36 years in Miami (Florida), United States He had 14 children: Damian Marley, Ziggy Marley, Stephen Marley, Ky-Mani Marley, Rohan Marley, Julian Marley, Cedella Marley, Isaac Marley, Stephanie Marley, Imani Carole Marley, Sharon Marley, Robbie Marley, Karen Marley, Makeda Marley Their record label was: Island Records, Tuff Gong, Beverley's, Studio One, Trojan Records, St. Claire, Universal His online page it´s: http://www.bobmarley.com You can watch this video, of Bob Marley, that it´s one of most famous songs: https://www.youtube.com/watch?v=2XiYUYcpsT4 Made by María Pajares . -
Jamaican Politics, Nationalism, and Musical Culture in Transition, 1974-1984
University of New Orleans ScholarWorks@UNO University of New Orleans Theses and Dissertations Dissertations and Theses 5-18-2007 Between Two Giant Sounds: Jamaican Politics, Nationalism, and Musical Culture in Transition, 1974-1984 Caree Banton University of New Orleans Follow this and additional works at: https://scholarworks.uno.edu/td Recommended Citation Banton, Caree, "Between Two Giant Sounds: Jamaican Politics, Nationalism, and Musical Culture in Transition, 1974-1984" (2007). University of New Orleans Theses and Dissertations. 508. https://scholarworks.uno.edu/td/508 This Thesis is protected by copyright and/or related rights. It has been brought to you by ScholarWorks@UNO with permission from the rights-holder(s). You are free to use this Thesis in any way that is permitted by the copyright and related rights legislation that applies to your use. For other uses you need to obtain permission from the rights- holder(s) directly, unless additional rights are indicated by a Creative Commons license in the record and/or on the work itself. This Thesis has been accepted for inclusion in University of New Orleans Theses and Dissertations by an authorized administrator of ScholarWorks@UNO. For more information, please contact [email protected]. Between Two Giant Sounds: Jamaican Politics, Nationalism, and Musical Culture in Transition, 1974 – 1984 A Thesis Submitted to the Graduate Faculty of the University of New Orleans In partial fulfillment of the Requirements for the degree of Master of Arts In History By Caree Ann-Marie Banton B.A. Grambling State University 2005 B.P.A Grambling State University 2005 May 2007 Acknowledgement I would like to thank all the people that facilitated the completion of this work. -
Chant Down Babylon: the Rastafarian Movement and Its Theodicy for the Suffering
Verge 5 Blatter 1 Chant Down Babylon: the Rastafarian Movement and Its Theodicy for the Suffering Emily Blatter The Rastafarian movement was born out of the Jamaican ghettos, where the descendents of slaves have continued to suffer from concentrated poverty, high unemployment, violent crime, and scarce opportunities for upward mobility. From its conception, the Rastafarian faith has provided hope to the disenfranchised, strengthening displaced Africans with the promise that Jah Rastafari is watching over them and that they will someday find relief in the promised land of Africa. In The Sacred Canopy , Peter Berger offers a sociological perspective on religion. Berger defines theodicy as an explanation for evil through religious legitimations and a way to maintain society by providing explanations for prevailing social inequalities. Berger explains that there exist both theodicies of happiness and theodicies of suffering. Certainly, the Rastafarian faith has provided a theodicy of suffering, providing followers with religious meaning in social inequality. Yet the Rastafarian faith challenges Berger’s notion of theodicy. Berger argues that theodicy is a form of society maintenance because it allows people to justify the existence of social evils rather than working to end them. The Rastafarian theodicy of suffering is unique in that it defies mainstream society; indeed, sociologist Charles Reavis Price labels the movement antisystemic, meaning that it confronts certain aspects of mainstream society and that it poses an alternative vision for society (9). The Rastas believe that the white man has constructed and legitimated a society that is oppressive to the black man. They call this society Babylon, and Rastas make every attempt to defy Babylon by refusing to live by the oppressors’ rules; hence, they wear their hair in dreads, smoke marijuana, and adhere to Marcus Garvey’s Ethiopianism. -
Sly & Robbie – Primary Wave Music
SLY & ROBBIE facebook.com/slyandrobbieofficial Imageyoutube.com/channel/UC81I2_8IDUqgCfvizIVLsUA not found or type unknown en.wikipedia.org/wiki/Sly_and_Robbie open.spotify.com/artist/6jJG408jz8VayohX86nuTt Sly Dunbar (Lowell Charles Dunbar, 10 May 1952, Kingston, Jamaica, West Indies; drums) and Robbie Shakespeare (b. 27 September 1953, Kingston, Jamaica, West Indies; bass) have probably played on more reggae records than the rest of Jamaica’s many session musicians put together. The pair began working together as a team in 1975 and they quickly became Jamaica’s leading, and most distinctive, rhythm section. They have played on numerous releases, including recordings by U- Roy, Peter Tosh, Bunny Wailer, Culture and Black Uhuru, while Dunbar also made several solo albums, all of which featured Shakespeare. They have constantly sought to push back the boundaries surrounding the music with their consistently inventive work. Dunbar, nicknamed ‘Sly’ in honour of his fondness for Sly And The Family Stone, was an established figure in Skin Flesh And Bones when he met Shakespeare. Dunbar drummed his first session for Lee Perry as one of the Upsetters; the resulting ‘Night Doctor’ was a big hit both in Jamaica and the UK. He next moved to Skin Flesh And Bones, whose variations on the reggae-meets-disco/soul sound brought them a great deal of session work and a residency at Kingston’s Tit For Tat club. Sly was still searching for more, however, and he moved on to another session group in the mid-70s, the Revolutionaries. This move changed the course of reggae music through the group’s work at Joseph ‘Joe Joe’ Hookim’s Channel One Studio and their pioneering rockers sound. -
Rastalogy in Tarrus Riley's “Love Created I”
Rastalogy in Tarrus Riley’s “Love Created I” Darren J. N. Middleton Texas Christian University f art is the engine that powers religion’s vehicle, then reggae music is the 740hp V12 underneath the hood of I the Rastafari. Not all reggae music advances this movement’s message, which may best be seen as an anticolonial theo-psychology of black somebodiness, but much reggae does, and this is because the Honorable Robert Nesta Marley OM, aka Tuff Gong, took the message as well as the medium and left the Rastafari’s track marks throughout the world.1 Scholars have been analyzing such impressions for years, certainly since the melanoma-ravaged Marley transitioned on May 11, 1981 at age 36. Marley was gone too soon.2 And although “such a man cannot be erased from the mind,” as Jamaican Prime Minister Edward Seaga said at Marley’s funeral, less sanguine critics left others thinking that Marley’s demise caused reggae music’s engine to cough, splutter, and then die.3 Commentators were somewhat justified in this initial assessment. In the two decades after Marley’s tragic death, for example, reggae music appeared to abandon its roots, taking on a more synthesized feel, leading to electronic subgenres such as 1 This is the basic thesis of Carolyn Cooper, editor, Global Reggae (Kingston, Jamaica: Canoe Press, 2012). In addition, see Kevin Macdonald’s recent biopic, Marley (Los Angeles, CA: Magonlia Home Entertainment, 2012). DVD. 2 See, for example, Noel Leo Erskine, From Garvey to Marley: Rastafari Theology (Gainesville, FL: University Press of Florida, 2004); Dean MacNeil, The Bible and Bob Marley: Half the Story Has Never Been Told (Eugene, OR: Cascade Books, 2013); and, Roger Steffens, So Much Things to Say: The Oral History of Bob Marley, with an introduction by Linton Kwesi Johnson (New York and London: W.W. -
Redalyc.BOB MARLEY: MEMÓRIAS, NARRATIVAS E PARADOXOS DE
Revista Brasileira do Caribe ISSN: 1518-6784 [email protected] Universidade Federal do Maranhão Brasil Rabelo, Danilo BOB MARLEY: MEMÓRIAS, NARRATIVAS E PARADOXOS DE UM MITO POLISSÊMICO Revista Brasileira do Caribe, vol. 18, núm. 35, julio-diciembre, 2017, pp. 135-164 Universidade Federal do Maranhão Sao Luís, Brasil Disponível em: http://www.redalyc.org/articulo.oa?id=159154124010 Como citar este artigo Número completo Sistema de Informação Científica Mais artigos Rede de Revistas Científicas da América Latina, Caribe , Espanha e Portugal Home da revista no Redalyc Projeto acadêmico sem fins lucrativos desenvolvido no âmbito da iniciativa Acesso Aberto BOB MARLEY: MEMÓRIAS, NARRATIVAS E PARADOXOS DE UM MITO POLISSÊMICO1 BOB MARLEY: MEMORIES, NARRATIVES AND PARADOXES OF A POLYSEMOUS MYTH Danilo Rabelo Universidade Federal de Goiás, Brasil.2 Resumo Por meio da narrativa biográfica de Bob Marley (1945-1981), o artigo analisa como diferentes imagens e memórias sobre o cantor foram sendo elaboradas durante sua vida e após a sua morte, tentando estabelecer os significados, apropriações, estratégias políticas e interesses em jogo. Como mais famoso porta-voz do reggae e do rastafarismo, as memórias sobre Marley revelam as contradições e paradoxos da sociedade envolvente jamaicana quanto ao uso das imagens elaboradas sobre o cantor. Palavras-Chave: Bob Marley; Reggae; Rastafari; Jamaica; Memória. Abstract Through the biographical narrative of Bob Marley (1945-1981), the article analyzes how different images and memories about the singer were elaborated during his life and after his death, trying to establish the meanings, appropriations, political strategies and interests at stake. As the most celebrated spokesman for reggae and Rastafarianism, Marley’s memoirs reveal the contradictions and paradoxes of Jamaican society surrounding the use of elaborated images of the singer. -
To See the 2018 Pier Concert Preview Guide
2 TWILIGHTSANTAMONICA.ORG REASON 1 #1 in Transfers for 27 Years APPLY AT SMC.EDU SANTA MONICA COMMUNITY COLLEGE DISTRICT BOARD OF TRUSTEES Barry A. Snell, Chair; Dr. Margaret Quiñones-Perez, Vice Chair; Dr. Susan Aminoff; Dr. Nancy Greenstein; Dr. Louise Jaffe; Rob Rader; Dr. Andrew Walzer; Alexandria Boyd, Student Trustee; Dr. Kathryn E. Jeffery, Superintendent/President Santa Monica College | 1900 Pico Boulevard | Santa Monica, CA 90405 | smc.edu TWILIGHTSANTAMONICA.ORG 3 2018 TWILIGHT ON THE PIER SCHEDULE SEPT 05 LATIN WAVE ORQUESTA AKOKÁN Jarina De Marco Quitapenas Sister Mantos SEPT 12 AUSTRALIA ROCKS THE PIER BETTY WHO Touch Sensitive CXLOE TWILIGHT ON THE PIER Death Bells SEPT 19 WELCOMES THE WORLD ISLAND VIBES f you close your eyes, inhale the ocean Instagram feeds, and serves as a backdrop Because the event is limited to the land- JUDY MOWATT Ibreeze and listen, you’ll hear music in in Hollywood blockbusters. mark, police can better control crowds and Bokanté every moment on the Santa Monica Pier. By the end of last year, the concerts had for the first time check bags. Fans will still be There’s the percussion of rubber tires reached a turning point. City leaders grappled allowed to bring their own picnics and Twilight Steel Drums rolling over knotted wood slats, the plinking with an event that had become too popular for water bottles for the event. DJ Danny Holloway of plastic balls bouncing in the arcade and its own good. Police worried they couldn’t The themes include Latin Wave, Australia the song of seagulls signaling supper. -
Kunapipi 30 (2) 2008 Full Version
Kunapipi Volume 30 Issue 2 Article 1 2008 Kunapipi 30 (2) 2008 Full Version Anne Collett Follow this and additional works at: https://ro.uow.edu.au/kunapipi Part of the Arts and Humanities Commons Recommended Citation Collett, Anne, Kunapipi 30 (2) 2008 Full Version, Kunapipi, 30(2), 2008. Available at:https://ro.uow.edu.au/kunapipi/vol30/iss2/1 Research Online is the open access institutional repository for the University of Wollongong. For further information contact the UOW Library: [email protected] Kunapipi 30 (2) 2008 Full Version Abstract Kunapipi 30 (2) 2008 Full Version This full issue is available in Kunapipi: https://ro.uow.edu.au/kunapipi/vol30/iss2/1 KUNAPIPI Journal of Postcolonial Writing & Culture VOLUME XXX NUMBER 2 2008 ii Kunapipi is a biannual arts magazine with special but not exclusive emphasis on the new literatures written in English. It aims to fulfil the requirements T.S. Eliot believed a journal should have: to introduce the work of new or little known writers of talent, to provide critical evaluation of the work of living authors, both famous and unknown, and to be truly international. It publishes creative material and criticism. Articles and reviews on related historical and sociological topics plus film will also be included as well as graphics and photographs. The editor invites creative and scholarly contributions. The editorial board does not necessarily endorse any political views expressed by its contributors. Manuscripts should be double-spaced with notes gathered at the end, and should conform to the Harvard (author-date) system. Submission should be in the form of a Word or Rich Text Format file sent by email attachment to [email protected]. -
View Song List
Super Reggae Originals Togetherness Sunshine This Girl Babylon Fall Unify Simple Days JAH Be My Guide Wickedness JAH Creation Hear Me Father Don’t Wanna Work For The Man Whoa JAH Go To Selassie Down Before Colorless Soul JAH Wise Israel Distant Adventure Why Should I The Struggle Solution Dreadlock Rasta Looking Forward Protect I Strength of Conviction Reggae Classics Bob Marley Waiting in Vain Stir It Up Three Little Birds No Woman No Cry Jamming Buffalo Soldier I Shot the Sherriff Mellow Mood Forever Loving JAH Lively Up Yourself Burning and Looting Hammer JAH Live Gregory Issacs Number One Tune In Night Nurse Sunday Morning Soon Forward Cool Down the Pace Dennis Brown Love and Hate Need a Little Loving Milk and Honey Run Too Tuff Revolution Midnite Ras to the Bone Jubilees of Zion Lonely Nights Rootsman Zion Pavilion Peter Tosh Legalize It Reggaemylitis Ketchie Shuby Downpressor Man Third World 96 Degrees in the Shade Roots with Quality Reggae Ambassador Riddim Haffe Rule Sugar Minott Never Give JAH Up Vanity Rough Ole Life Rub a Dub Don Carlos People Unite Credential Prophecy Civilized Burning Spear Postman Columbus Burning Reggae Culture Two Sevens Clash See Dem a Come Slice of Mt Zion Israel Vibration Same Song Rudeboy Shuffle Cool and Calm Garnet Silk Zion in a Vision It’s Growing Passing Judgment Yellowman Operation Eradication Yellow Like Cheese Alton Ellis Just A Guy Breaking Up is Hard to Do Misty in Roots Follow Fashion Poor and Needy -
Peter Tosh Into the Counterculture Hall of Fame
Roger Steffens’ Induction Speech of PETER TOSH into the Counterculture Hall of Fame by Roger Steffens In addition to presenting daily multi-media shows on Peter Back in 1998 the burgeoning annual Amsterdam gathering of and Bob, I was invited to The Temple to be a “celebrity judge” herbalists sponsored by High Times, known as the Cannabis Cup, of 21 sativas and 63 indicas. Let me state immediately that this decided to create a Cannabis Hall of Fame. Bob Marley was is not humanly possible, not even for someone with more than an obvious choice for its initial member. As a biographer of the four decades of Saigon-Commie-Weed initiation puffing behind Reggae King, I was invited to come help induct him and celebrate him. But I did give it the old college try, once the afternoon show his efforts toward the re-legalization of Jah Holy Weed. Part of was concluded. Andrew Tosh was an almost constant visitor to the award was a nearly two-foot long cola presented to Bob’s the aerie climes of The Temple – five stories up a terribly narrow delighted widow Rita, who promptly cancelled her flight home. staircase whose boards were thin as rulers. Once we were there, “How can I leave this behind?” she asked me later in her hotel surrounded by shelves of jars of strains in contention for the Grand room, as she rolled a snow cone spliff the size of a small tusk. Prize (which could mean for its creator, we were told privately, as Ten years later, the Hall broadened to include other bohemian much as one million dollars or more in added seed sales because fellow travelers, and changed its name to the Counterculture Hall of this “honor”), there seemed no reason to leave.