dChan - Q Origins Project Archive

As Jamaican enslaved peoples came from West Africa, many of their customs survived based on memory and myths. They encompassed the life cycle, i.e. a newborn was not regarded as being of this world until nine days had passed and burial often involved libations at the graveside, and the belief that the dead body's spirit would not be at rest for some 42 days(a derivative of the Ashanti beliefs like Adae Kese Festival). They included forms of religion in which healing was considered an act of faith completed by obeahmen and communication with the spirits involved possession often induced by dancing and drumming. African-based religions include Myal and Revival and later Kumina from Congolese immigrants. Many involved recreational, ceremonial and functional use of music and dance. "Slaves," Brathwaite explains, "danced and sang at work, at play, at worship, from fear, from sorrow from joy". They recreated African musical instruments from materials found in Jamaica (calabash, conch, bamboo, etc.) and featured improvisation in song and dance. All of these customs and many more such as the Christmas street parades of Jonkonnu, were misunderstood and undervalued by Europeans with the exception of the political use of drumming to send coded messages from plantation to plantation. Drumming of any kind was therefore often banned. Jamaican music today has emerged from the traditional musical forms of work songs sung by slaves, the ceremonial music used in religious services and the social and recreational music played on holidays and during leisure time. The cramped housing space provided to the enslaved Africans, which limited their dwellings (often made of wattle and daub) to one window and one door, meant that very little other than sleeping took place indoors. Life, as in Africa, was lived communally, outside. Similarly language, as in Africa, is considered powerful, particularly naming. Brathwaite (1971) gives an example of a woman whose child falls ill and wants her name to be changed, believing that this would allow her to be cured. Language is certainly an area where African retention is strongest. Jamaicans today move between Patois a creolised English and standard English. Jamaican patois was born from the intermixing of African slaves and English, Irish, Welsh, Scottish sailors, enslaved Africans, servants, soldiers and merchants. The enslaved African spoke many dialects, and given the need for a common tongue, Jamaican patois was born. It has been in use since the end of the 17th century by Jamaicans of all ethnicities and has been added to by the, Chinese, Hakka, Indians, Lebanese, Germans, and French who also settled on the island. Some words also indicate Spanish and Taino presence in Jamaican history. Many of these traditions survive to this day, testament to the strength of West African culture despite the process of creolisation (the intermingling of peoples adjusting to a new environment) it encountered.

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Best use of the pasta ever