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Our Response to Music Exodus and Redemption Song, Bob Marley

Phil Schermeister/Corbis

O

ne learns practically nothing about the actual functioning of music by sitting in mute surrender before it. *R. MURRY SCHAFER (B. 1933) COMPOSER AND WRITER

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Our Response to Music

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I

n Chapter 1 we concentrated on music in society—its functions and the settings in which it is performed or heard. In this chapter we look at our individual responses to music. Individual responses to music can be grouped into four general categories: physical, emotional, cognitive, and spiritual. We will examine each of these responses in turn and then explore our individual responses to the music of Bob Marley. Our personal responses are unique. They reflect our life experiences and our personal understanding of the music we hear.

Physical Responses Determined in part by the norms of your society and the patterns you picked up from adults when you were a child, physical responses to music are wide-ranging and include both subtle and obvious effects. Many of our physical responses to music are quite obvious. We dance, march, tap our feet, and move or sway to certain kinds of music. It is easy to observe an infant’s physical response to Watusi dance, Rwanda music, even though Super Stock that response may be uncoordinated. Babies will become quite active, moving their arms and legs when lively music is played. This kind of physical response to music is innate. We respond in spite of ourselves and often without being aware. For example, we may not realize that we are tapping our feet in time with music. Latin music dance concert, New York City Hazel Hankin/Stock Boston

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Introduction to Active Listening

Other physical responses are less obvious. When soothing music is played, we relax and become quiet. (Studies have found that cattle produce more milk when soothing music is played to them, and surgery patients recovered faster if soothing music was played during the surgery.) We respond to music that is interesting to us with increased attention and a generally increased level of physical tension. In addition, we respond to some music with an increase or decrease of tension that may not be apparent to others but which we can clearly recognize once our attention is directed to it. Studies have also found other physical responses to music, such as changes in heart rate, respiration, and brain-wave patterns. These subtler effects are determined, for the most part, by the degree to which the listener is familiar with the style of the music. You are not likely to respond to music in an unfamiliar style in the same way as to music you have much experience with.

Emotional Responses Music is capable of arousing strong emotional responses. What are these emotions? We have seen lists that include anger, anxiety, awe, despair, enthusiasm, excitement, fear, love, joy, frustration, gratitude, grief, happiness, hope, hate, hopelessness, passion, pleasure, pride, sadness, and sorrow—to name a few. There are innumerable shades and combinations of these emotions. It is not uncommon to see an audience moved to tears by the power of music. Patriotic and martial music has long been known to inspire emotional reactions in troops and citizens. Consider the emotional reaction of winners at the Olympic Games as they stand on the platform to receive their medals and then hear their national anthem played in their honor: they almost always weep. Or consider the surge of emotion felt by students at a sports event when they hear their school song. Music therapists draw on the emotional and physical power of music to improve the well-being of their clients. Music therapy is now practiced in hundreds of hospitals and rehabilitation centers. Protest singers around the world have also drawn upon the emotional power of music to rouse people to action against perceived injustice. The emotions we feel while listening to music are determined in part by the nature of the music, of course, but even more by our individual associations and experiences with the particular style and the piece itself. For example, a piece of music you associate with a particular event such as a wedding, a funeral, or your first date will carry an emotional meaning for you that is quite different from the emotion it arouses in someone else.

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Music that is totally unlike anything you have heard before is unlikely to elicit the same emotional reaction from you as it would from a person steeped in the traditions of that music. Music that is pleasing to the ears of younger listeners may be jarring or irritating to their parents—and vice versa. Thus, your emotional responses are unlikely to be in total agreement with those of other listeners, and it is not possible to assign a single emotion to a piece of music. Nevertheless, the power of music to evoke emotional responses is undeniable.

Indian classical dancer Lindsay Hebberd/Corbis

Lauryn Hill performs at music video awards Reuters Newmedia/Corbis

Native American children Lindsay Hebberd/Corbis

Cognitive Responses Cognitive responses are a result of our thinking about music. When we listen to a specific piece of music, we often think of what we know

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about the performers, the composers, the instruments, or the setting and purpose. This knowledge can be both formal and informal. Your informal knowledge of familiar music was acquired by your direct experiences with the music. Informal knowledge might consist of recognition of the piece or recognition of the same performer in a new piece, or a set of expectations about how a piece in a given style will sound. Since this knowledge was gained informally, you may have difficulty verbalizing it. You may have added formal understanding to that informal knowledge by reading about the music. You may be unable to verbalize what you understand informally about a piece of music, but formal knowledge is acquired verbally (by reading, hearing a lecture, etc.) and can be talked about. For instance, you may have learned something about the given piece of music, such as biographical details about the composer (e.g., Beethoven was deaf later in life), or the history of the song (a Beatles’ piece performed by many different groups), or the reputation of the performers (for example, the mystique of The Grateful Dead’s concerts). This is formal understanding, and you can think about and discuss these details with others. For music that is totally unfamiliar, you will have neither formal nor informal knowledge. As a result, your cognitive response may be curiosity or lack of interest. In this case, formal knowledge will greatly enhance your cognitive response. You will be able to think about what you are listening to and become a more active listener. One of the goals of this course is to increase your formal knowledge about both familiar and unfamiliar music by providing information about the pieces you will study and also by providing cultural and social background.

Spiritual Responses The word spiritual often brings religion to mind. However, there is a distinct difference between religion and spirituality. Broadly speaking, religion refers to structures, creeds, sacred texts, church buildings—the whole organized establishment that maintains a particular faith community. Spirituality, on the other hand, refers to personal experience of a particular kind—personal experience connected with transcendent values, with deepest meaning, with whatever you find most important in your life. If you are a member of a religious faith, many of your most important values are likely to reflect the tenets of your religious community. However, some of your deeply held values may go beyond those tenets to include, for example, concern for the environment or concern for social justice, even if your faith community does not have teachings pertaining to those concerns. If you are not a mem-

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Church choir singing Nathan Benn/Corbis

ber of any religious community, you may still have deeply held spiritual values that are the result of your social background and cultural experience. You may have had a kind of spiritual experience on a wilderness backpacking trip or in shared community with others. Some music has the power to connect with your transcendent values. We say that such music is “uplifting.” It transports us to other dimensions of experience in ways that go beyond a simple emotional response. The power of music to move us in that way has long been recognized by religious organizations, which use music precisely because of its power to “lift us up” spiritually. Even more than physical, emotional, or cognitive responses, spiritual responses depend on intimate experience with the cultural context of the music. Your spiritual response to a given piece of music is likely to be unlike that of another person because of your unique background and experiences. This will be true even if the other person shares your culture and even has similar religious convictions. For example, the Hispanic Christian hymn De Colores speaks deeply and directly to the experience of Hispanic Christians. For traditional Puerto Rican–American Catholics, for example, the piece speaks to their social, economic, and spiritual connection to the land—as well as to God’s promise to be present to God’s people, as demonstrated by the rainbow. De Colores is now included in many Protestant hymnals and is often sung by Anglo Christians.

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De Colores (first verse) De colores, de colores se visten los campos en la primavera.

All the colors, yes, the colors we see in the springtime with all of its flowers.

De colores, de colores son los pajaritos que vienen de a fuera.

All the colors, when the sunlight shines out through a rift in the cloud and it showers.

De colores, de colores es al arco iris que vemos lucir.

All the colors, as a rainbow appears when a storm cloud is touched by the sun.

Y por eso los grandes amores de muchos colores me gustan a mi.

All the colors abound for the whole world around and for everyone under the sun.

Source: English version by David Arkin, Hodgin Press. In Singing the Living Tradition, the Unitarian Universalist Hymnal (Boston: Beacon Press, 1993), p. 305. (Literal translation: In colors, in colors the fields bloom in spring. In colors, in colors the little birds fly from afar. In colors, in colors the rainbow arcs so clearly. And for this reason, these great loves of many colors are pleasing to me.)

However, it will not move a non-Hispanic in quite the same way it would a member of the Hispanic community, simply because of cultural differences—differences in language, differences in response to the issues surrounding skin color in our society, and differences in musical background and taste. In the rest of this chapter we will examine the music of the Jamaican reggae musician and composer Bob Marley, the first musical superstar to come out of the third world. Marley’s music began the 1960s reggae movement that has since spread around the world. His music is an excellent demonstration of how listeners will respond to music in different ways based on their backgrounds, the setting in which the music is performed, and the music’s perceived purpose.

Four Categories of Human Attributes Many of the world’s religious traditions divide human attributes into four general categories that are similar to our four categories of human response to music. These attributes are described as if they were

discrete categories, but in actual experience, of course, the categories overlap. In Cabala (Kabbala), the mystical branch of Judaism, one finds the following description: “This arrangement [the Tree of Life] operates throughout the four divisions of a man [sic]

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CROWN

Outer world

JUDGMENT Outer emotion

Cosmic consciousness

WISDOM Inner intellect

KNOWLEDGE

MERCY Inner emotion

Mediators Self consciousness evolving triad

Personal judgment

BEAUTY Essential self watcher

Animal intelligence REVERBERATION Voluntary processes

Inner world

ty tivi jec Ob

Inner world

Divine consciousness

Pow er

UNDERSTANDING Outer intellect

Biological processes

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ETERNITY Involuntary processes

Vegetable principle

FOUNDATION Personal ego

on paris Com

Imit atio n

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KINGDOM Body

Man

The Cabalistic representation of man Source: Z’ev ben Shimon Halevi, Introduction to the Cabala Tree of Life (York Beach, Maine: Samuel Weiser, 1972), Figure 2-5, p. 185. Used by permission.

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Source: Drawing of the Four-Fold Way from The Four-Fold Way: Walking the Paths of the Warrior, Teacher, Healer, and Visionary, by Angeles Arrien, p. 132. Copyright © 1993 by Angeles Arrien. Reprinted by permission of HarperCollins Publishers, Inc.

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represented in the Assiatic, Yetziratic, Briatic and Atziluthic levels of the Tree: or in more human terms, the physical, emotional, intellectual and spiritual aspects of his nature.” Hazrat Inayat Khan, who is credited with bringing Sufism (see page 303) to the West in the early twentieth century, describes the four “magnetisms” as follows: “One of the aspects of personal magnetism is physical magnetism. . . . The second aspect of magnetism is the magnetism of mind. . . . The third aspect of magnetism is the magnetism of heart. . . . The fourth and highest aspect of magnetism is the magnetism of the soul.” The anthropologist Angeles Arrien makes a similar observation concerning the religions of indigenous peoples: “My research has demonstrated that virtually all shamanic traditions draw on the power of four archetypes in order to live in harmony and balance with our environment and with our own inner nature: the Warrior, the Healer, the Visionary, and the Teacher.” In the Hindu tradition we find the following description: “If we envisage the cosmos not merely as an unconscious mechanism but as a

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creative process, as the manifestation of a conscious power, we are led to search for an active or conscious substratum for each of the perceptible continua. . . . The substratum of space is existence (sat), the substratum of time is experience or enjoyment (ananda), and the substratum of thought is consciousness (cit). . . . The formless Immensity that appears to be the innermost nature of things can be grasped as the void, the silence, the absolute darkness, which lies beyond mind, beyond intellect, and can be realized as the substratum of man’s [sic] own nature, as his own Self, his own Soul (atman).” The Swiss psychologist Carl Jung (1875– 1961) describes the four functions of consciousness as sensation, feeling, thinking, and intuition. Sensation corresponds to the physical responses, feeling corresponds to emotional responses, thinking corresponds to cognitive responses, and intuition corresponds to spiritual responses. It appears that our physical, emotional, cognitive, and spiritual responses to music may indeed be part of our fundamental nature.

The Music of Bob Marley—Setting and Purpose Bob Marley stands in the long line of protest singers who have sung about injustice, oppression, and discrimination. In order to understand his music and its message (as opposed to simply enjoying hearing it), you must know something about the culture from which the music came. The history, politics, and religion of the island republic of Jamaica all played a significant part in shaping Marley’s music.

Brief History and Politics of Jamaica Jamaica is an island slightly smaller than the state of Connecticut, located south of Cuba and west of Haiti in the island group called the West Indies. Its capital city is Kingston. Columbus claimed this island as Spanish territory in 1494, and it was ruled by Spain until the British seized it in 1655. Under Spanish rule the native Arawak

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USA

THE BAHAMAS

Gulf of Mexico CUBA

HAITI

DOMINICAN REPUBLIC PUERTO RICO

JAMAICA

HONDURAS

R

Kingston

Caribbean Sea

NICARAGUA

The West Indies

Indians died out. Slaves from Africa were brought in to work the sugar plantations in their place, and by 1690 these slaves numbered approximately 40,000. Their numbers continued to grow, reaching over 200,000 by 1790. Slavery was finally abolished in 1838, but racial tension continued between the black Jamaican majority, most of whom lived in extreme poverty, and the British rulers. Jamaica was made an independent member of the British Commonwealth in 1962. The ancestry of well over three-quarters of the Jamaican population, including people of multiracial backgrounds, is West African. The official language is English, but most of the black population speaks a Creole dialect that blends English with French, Portuguese, and various ancestral West African languages. Although black Jamaicans make up a large majority of the population, the political leadership of the republic has continued to be white. Political unrest has been nearly constant, particularly around the time of elections. It has recently centered on the rivalry between a socialist party and a moderate party, both led by white politicians.

Rastafari The chief religions of African Jamaicans blend elements of Protestant Christianity with elements of West African beliefs and rituals. A number of religious movements that move well beyond traditional

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Haile Selassie Culver Pictures


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Christianity have sprung up from time to time. A major religious and cultural movement began among poorer Jamaican blacks in the 1930s, based on the belief that the emperor of Ethiopia, Haile Selassie (“Might of the Trinity”), was the messiah and that Ethiopia was the promised land for people of African descent. This movement was called Rastafari after Ras Tafari (“Prince to be Feared”), the original name of Haile Selassie. It is not unusual for people in desperate circumstances such as poverty and oppression to turn to religion as a source of hope. The central tenets of Rastafari are the divinity of Haile Selassie, the eventual return of all believers to Africa (and to Ethiopia in particular), the superiority of black people, and a belief that Rastafarians never die. These beliefs are supported by numerous texts from the Christian and Hebrew Bibles and by certain historical events that are interpreted as fulfillments of biblical prophecy. Rastafarians oppose the use of sharp objects on the body and hence never cut their hair. Instead they train it in long, twisted locks called dreadlocks, radiating out from their scalps. They make ritual use of marijuana, which they call ganja. Bob Marley is the best known of the Rastafarians and is responsible, through his music, for bringing this religious movement to the attention of the outside world.

Musical Roots of Reggae Reggae is a popular music of Jamaican origin that developed in the 1960s among the poor black population of Kingston. The word reggae comes from rege-rege, a Jamaican-English term meaning ragged clothing. Many of the highly political songs sung by reggae musicians are strongly influenced by the tenets of the Rastafari movement, and many of the original reggae musicians wore the characteristic dreadlocks of the Rastafarians. Reggae developed out of West Indies popular music, Jamaican folk songs, and African American music. The lyrics expressed the feelings of an oppressed black majority in the political powder keg of Kingston. Reggae, fueled by the immense popularity of Bob Marley and the Wailers, spread around the world in the 1970s. As it became an

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History of Reggae 19th Century

1890s

1940s

1960s

1964

African-American Field Hollers

Blues and Jazz

Rhythm and Blues

Calypso, Ska

Reggae

Reggae resulted from the cross-fertilization of a number of ethnic musics. It was influenced by rhythm and blues, a popular African American music of the 1940s through the 1960s. Rhythm and blues was predominantly a vocal music with rhythm-section accompaniment that was used for dancing. It came from the long history of African American music in the United States, including blues and jazz. The immediate precursors of reggae were West Indies calypso music, a song style that was characterized by witty social commentary; ska music, a popular Jamaican dance music of the early 1960s (not to be confused with the cur-

rent ska movement); and the folk music of Jamaica called mento. Reggae resulted when a springy rhythm from the West Indies was combined with the characteristic melodic and harmonic structure of African American rhythm and blues and with the close harmony of rhythm-and-blues singing groups. The lyrics of reggae expressed the feelings of oppression that were endemic among black Jamaicans. In later years, reggae spread worldwide and came into contact with other musical, political, and cultural influences. It is no longer only a vehicle for Rastafarian philosophy and social protest.

international style, it changed, taking on some characteristics of American and British rock as well as the distinctive elements of local cultures in Africa and the Far East. This created a further blending of musical influences. Reggae continues to influence the pop music scene to the present day. The Grammy-award-winning hip-hop artist Lauryn Hill used elements of reggae in her 1998 album, The Miseducation of Lauryn Hill, and reggae groups continue to proliferate worldwide.

Bob Marley Bob Marley (Robert Nesta Marley)—singer, songwriter, and recording artist—was the child of a black Jamaican mother and a British father. He was born in 1945 in Nine Miles, a remote village in rural Jamaica. His mother was nineteen and his father fifty-one. Marley grew up in the home of his maternal grandfather. He came to Kingston at age nine to live in a violent ghetto called Trenchtown. There he later joined up with Bunny Wailer and Peter Tosh to form the Wailin’ Wailers. Their first song, Simmer Down, was a reaction to gang violence in Trenchtown. It became a hit in Jamaica in 1964.

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Wailin’ Wailers: Bunny Wailer, Bob Marley, and Peter Tosh Michael Ochs Archives


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In the early 1970s the group connected with Chris Blackwell, the founder of Island Records. Blackwell was experienced in promoting rock musicians, and he launched their first two albums, Catch a Fire and Burnin’, in 1972. It was these recordings that established the international reputation of the group. Since Bunny Wailer and Peter Tosh were reluctant to go on tour to promote their recordings—something all rock groups are expected to do—Blackwell brought Bob Marley to the fore as the star of the group. They became known as “Bob Marley and the Wailers” from that time on. Bunny Wailer and Peter Tosh left the group in 1974. Marley continued to record and perform with a female backup group called the “I-Threes” (which included Marley’s wife, Rita). By 1975 Bob Marley had achieved an international reputation rivalling that of British and American rock stars—the first third world artist to achieve such distinction. By this time all the members of the Wailers group had converted to Rastafari. In 1976 Bob Marley entered into the turbulent politics of the island by scheduling a concert on behalf of Michael Manley of the ruling PNP political party. On the day before the concert, seven armed men broke into Marley’s home and attempted to assassinate him. In spite of sustaining several gunshot wounds, Marley performed the concert. Then he moved to Miami, Florida, for his own protection. He returned in 1978 to attempt a reconciliation between the opposing political forces. The opposing leaders, Michael Manley and Edward Seaga, with Marley in between, linked arms on the concert stage as a gesture of peace. This historic concert, called “One Love,” marked a high point in Bob Marley’s career. Marley was also the featured performer in the concert celebrating the African nation of Zimbabwe’s independence from British colonial rule on 18 April 1980.

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PART I

Bob Marley Monika Anderson/Stock Boston

At a 1981 concert in Central Park in New York City, shortly after he had been diagnosed with cancer of the liver, lungs, and brain, Bob Marley collapsed onstage. He died on 11 May 1981 in a Miami hospital at age thirtysix. When Marley was asked near the end of his life to sum up his special message, he replied, “Truth, peace, love, music, and liberty.” One month before his death, Marley was awarded the Order of Merit by the Jamaican government. Marley’s funeral, which was attended by both the nation’s prime minister and the leader of the opposition party, drew tens of thousands of devoted followers. It was the largest funeral in Jamaican history. His body rests in a mausoleum high on a hill in the tiny town of his birth, Nine Miles, Jamaica. Bob Marley became famous throughout the world, but he never forgot his roots. It is said that at one time he was financially supporting as many as 4,000 people in Jamaica. Today he is thought of as a prophet by the Jamaican Rastafarians. They believe that he, like Haile Selassie, continues to live. With this background in mind, let’s prepare to listen to Bob Marley’s Exodus and Redemption Song.


Listening to the Songs The songs of Bob Marley are good examples of how music can evoke different responses from listeners with different backgrounds and experience. The song Exodus, for example, was wildly successful internationally as a piece of dance music in clubs and discos. Most

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dancers were only vaguely aware of the lyrics and completely unaware of their deeper meaning. Their response was a purely physical response—dancing. The words themselves might generate little response from some listeners, while for others, particularly those of black Jamaican heritage, these words were a rallying cry for black unity and the ultimate liberation of the black Jamaicans. This latter reaction falls clearly into the category of emotional responses. Our detailed analysis of the lyrics of Exodus will show their relationship to the Rastafarian movement and will enable you to respond cognitively. You will be able to think about the lyrics in their social context. For Rastafarians, this song is experienced within a religious context, and their response falls within the spiritual category. Rastafarians are likely to dance, feel emotion, think about this music, and respond spiritually, so of all listeners, they would respond most completely. In Chapter 1 we learned that music occurs in various settings and has different functions, and that a change in setting often changes the function. Sung by a group of Rastafarians, Exodus might have two functions—political protest and spirituality—much like some African-American spirituals sung during the civil rights movement. Marley’s purpose in writing this song must have been, at least in part, to motivate the Jamaican people toward a move back to Africa. Played in a discotheque, however, the song loses the original function and becomes music for entertainment.

Exodus Exodus, which you will soon be listening to, is the title song of Bob Marley’s 1977 album. The album contains three songs (Exodus, Waitin’ in Vain, and Jamming) that were huge successes as single recordings. The lyrics of Exodus are a statement of one of the fundamental principles of Rastafari. The opening line, “Exodus, movement of Jah people,” demonstrates two important Rastafarian concepts. “Exodus” is a reference to the second book of the Hebrew Bible (also known as the Old Testament), which describes Moses’ call by God to rescue the Israelites from bondage in Egypt and move them to a promised land in Israel. “Jah” is a Rastafarian term for God (Yahweh), so this reference is to “God’s people.” The term comes from Psalm 68, verse 4: “Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him.” The line “Send us another Brother Moses gonna cross Red Sea” is a reference to the parting of the Red Sea in Exodus 14, verses 21–22. Rastafarians draw a parallel between the Hebrew Exodus and their own longed-for departure for Africa.

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In the lines, “We know where we’re going, we know where we’re from. We’re leaving Babylon, we’re going to our fatherland,” the reference is to leaving Jamaica and going to Africa. Rastafarians called Jamaica “Babylon,” referring back to the Babylonian captivity of the Jewish people, as well as to a country associated with sinful extravagance and sensual pleasure.

LISTENING ACTIVITY Reggae: Exodus (Bob Marley and the Wailers)

[CD

1, track 4]

Note: The lyric as sung on this recording deviates considerably from the published version of the lyric. Time 0:00

Text (Introduction)

0:22

Exodus, movement of Jah people, oh yeah. (unintelligible) . . . and let me tell you this.

0:36

Men and people will fight ya down (Tell me why?) when ya see Jah light. (laugh) Let me tell you, if you’re not wrong (Then why?) ev’rything is all right. So we gonna walk, all right, through the roads of creation. We’re the generation (Tell me why.) trod through great tribulation. (2x)

1:05

Exodus, (all right) movement of Jah people. (O yeah, o yeah, all right) Exodus, movement of Jah people. (O yeah, yeah, yeah, yeah, yeah)

1:35

Open your eyes and look within. Are you satisfied with the life you’re living? We know where we’re going, we know where we’re from. We’re leaving Babylon, we’re going to our fatherland.

2:03

Exodus, movement of Jah people. (O yeah) (Movement of Jah people.) Send us another Brother Moses (Movement of Jah people.) Gonna cross the Red Sea. (Movement of Jah people.)

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Send us another Brother Moses (Movement of Jah people.) Gonna cross the Red Sea. (Movement of Jah people.) Exodus, (all right) movement of Jah people. (O yeah) Exodus, Exodus, (all right, o yeah) etc. 3:30

Move! Move! Move! Move! Move! Move!

3:52

Open your eyes and look within. Are you satisfied with the life you’re living? We know where we’re going, we know where we’re from. We’re leaving Babylon, we’re going to the father’s land.

4:20

Exodus, (all right) movement of Jah people. Exodus, movement of Jah people. Movement of Jah people. (4x)

4:59

Move! Move! Move! Move! Move! Move! Move!

5:25

Yeah, time to break down oppression. (incoherent) . . . Wipe away transgression. Set the captives free.

5:39

Exodus, (all right, all right) movement of Jah people. Exodus, movement of Jah people. Movement of Jah people. (several times) (Move! Move! Move!) (several times) Movement of Jah people. (several times)

Source: Exodus—words and music by Bob Marley. Copyright © 1977 Fifty-Six Hope Road Music Ltd./Odnil Music Ltd./Blue Mountain Music Ltd. All rights controlled by Rykomusic, Inc. (ASCAP). International copyright secured. All rights reserved. Used by permission.

Redemption Song Redemption Song is from the album Uprising (1980). It is an unusual solo performance by Bob Marley. The opening lines, “Old pirates, yes, they rob I, Sold I to the merchant ships, minutes after they took I from the bottomless pit,” describes the stealing of native West Africans by pirates and their sale to merchant ships. This is a historical fact (see History and Politics of Jamaica, page 39). Note also the grammatically unusual use of the repeated word “I.” Rastafarians almost never use the words “me,” “you,” or “we.” “Me” becomes “I,” “you” becomes “I,” and “we” is “I and I.” This construction emphasizes the essential oneness of all the “Jah people.” The line in the chorus, “ ’Cause all I ever had, redemption songs,” is Marley’s statement that he viewed his entire creative

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output in the context of the deliverance of black Jamaicans from the poverty and oppression of their lives in Jamaica. “Redemption” means “freedom from captivity.” For example, Exodus 6, verse 6, says: “Wherefore say unto the children of Israel, I [am] the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments.” This idea is underlined in Marley’s second verse, which begins: “Emancipate yourselves from mental slavery. . . .” “How long shall they kill our prophets, While we stand aside and look? Yes, some say it’s just a part of it. We’ve got to fulfill the book,” refers to a frequent discussion among Rastafarians about when the return to Africa will occur. Some place it in the near future, while others believe that it will come only when the prophecies of the Bible (the “book”) are fulfilled.

LISTENING ACTIVITY Redemption Song (Bob Marley)

Time 0:00

[CD 1, track 5]

Text (Guitar)

0:17

Old pirates, yes, they rob I, Sold I to the merchant ships minutes after they took I from the bottomless pit. But my hand was made strong by the hand of the Almighty. We forward in this generation triumphantly.

0:51

Won’t you help to sing these songs of freedom? ‘Cause all I ever had, redemption songs, redemption songs.

1:13

Emancipate yourselves from mental slavery, None but ourselves can free our minds. Have no fear for atomic energy, ‘Cause none of them can stop the time. How long shall they kill our prophets While we stand aside and look? Oh, some say it’s just a part of it. We’ve got to fulfill the book.

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1:47

Won’t you help to sing these songs of freedom? ‘Cause all I ever had, redemption songs, redemption songs, redemption songs.

2:13

(Guitar)

2:29

Emancipate yourselves from mental slavery, None but ourselves can free our minds. Have no fear for atomic energy, ‘Cause none of them can stop the time. How long shall they kill our prophets While we stand aside and look? Yes, some say it’s just a part of it. We’ve got to fulfill the book.

3:02

Won’t you help to sing these songs of freedom? ‘Cause all I ever had, redemption songs, All I ever had! redemption songs, These songs of freedom, songs of freedom.

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Source: Redemption Song—words and music by Bob Marley. Copyright © 1980 Fifty-Six Hope Road Music Ltd./Odnil Music Ltd./Blue Mountain Music Ltd. All rights controlled by Rykomusic, Inc. (ASCAP). International copyright secured. All rights reserved.

Response to the Music Now that you have heard these two examples of reggae, consider your emotional, physical, cognitive, and spiritual responses. If you were familiar with this music before, think about how your responses have changed with your increased knowledge about the music and its cultural context.

Summary In this chapter you learned about four personal responses to music: physical responses, emotional responses, cognitive responses, and spiritual responses. These responses usually occur together; they are unique for each individual since we all have different experiences and backgrounds. It is likely that these four responses are a part of our fundamental nature. You also listened to two examples of Jamaican reggae by Bob Marley and learned about their historical and cultural background.

Applying What You Have Learned 1. Bob Marley’s Exodus (CD 1, track 4) was a hit recording in discotheques. Compare how the lyric might be perceived when heard on a dance floor with how it might be perceived

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as a Rastafarian anthem. Would the words be taken in different ways in the two settings? 2. Listen again to the hymn setting of Simple Gifts (CD 1, track 2). This hymn is performed as it is sung in church services by the Shakers, who bring a particular set of beliefs to their singing—beliefs that you may or may not share. Think about your physical, emotional, cognitive, and spiritual responses to the music. How might your responses be different from those of the Shakers, who danced to the hymn? How does what you now know about the Shakers and their music affect your response to the music? 3. Compare your physical, emotional, cognitive, and spiritual responses to Simple Gifts (CD 1, track 2) with your responses to Bob Marley’s Redemption Song (CD 1, track 5). Why do you think your responses are different—or not different? 4. Now listen again to the excerpt from Appalachian Spring (CD 1, track 3). How do your physical, emotional, cognitive, and spiritual responses to the suite differ from your responses to the hymn (CD 1, track 2)? Why do you think your responses are different or not different? 5. Can you think of a piece of music that you listen to with only a single response (physical, emotional, cognitive, or spiritual)? What is that response? What about that piece causes your response to be so singularly focused? 6. Do you have your own favorite pieces of reggae music? How will your responses to those pieces be altered now that you know more about the background of reggae? 7. Make a list of settings (concerts, church music events, home, etc.) where you have actively listened to music as opposed to passively hearing it. Where have your responses been primarily physical? Emotional? Cognitive? Spiritual? What have been your primary responses to music in the past? Do you see them changing in the future? Why or why not? 8. Listen to several of your favorite musical pieces. Make a list of the emotions these pieces evoked in you. Were you surprised by the emotions on the list?

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Important Terms physical responses 31 emotional responses 32 cognitive responses 33

spiritual responses 34 Rastafarianism 40 reggae 41

Musicians and Ensembles Mentioned Names preceded by * have short biographies in Appendix B, page 346.

*Bob Marley *Lauryn Hill *Bunny Wailer *Peter Tosh *Wailin’ Wailers Rita Marley

Further Listening Resources Listen to some of the following recordings or to others that you or your instructor might suggest. Consider this music in terms of setting, purpose, and your own responses. The Jolly Boys, Pop ’n’ Mento. Rykodisk RCD-10185. Bob Marley and the Wailers, Songs of Freedom: The Complete Bob. Marley Collection. Tuff Gong/Island Records 314-512280-2. Jimmy Cliff, The Harder They Come. Mango Records 162-539202-2. Toots and the Maytals, Reggae Got Soul. Mango Records 162539374-2. Bob Marley, Lauryn Hill, Erykah Badu, and Chuck D., Chant Down Babylon. Uni/Island Records. Video: Bob Marley and the Wailers, The Bob Marley Story—Caribbean Nights. A documentary on the life of Bob Marley. Island Visual Arts 440-082-373-2. The following music was originally performed in a variety of different settings and for various purposes. Notice your individual physical, emotional, cognitive, and spiritual responses. Mickey Hart, Planet Drum. Rykodisk RCD 10206. Gyuto Monks, Freedom Chants from the Roof of the World. Rykodisk RCD 20113. Ravi Shankar, Unique Ravi Shankar. Chhanda Dhara, SNCD70991. Hildegard von Bingen, Ordo Virtuum. Sequentia.