Babylon Report, Higher Learning, Kaneh Bosm

On Rastafari bush doctor

Photo by Simon Lister Photography

The dynamics of herbal medicine are complex within the Western Cape and are typically sectored into different groupings based upon cultural background.
In contemporary Western Cape culture, particularly in urban Cape Town, a hybridization of cultures and healers has led to the development of neo–traditional healers, Rastafari bush doctors.

This group draws from the practices and herbal treatments used by other cultures including:
herbalists called inyanga (Zulu) and amaxwhele (Xhosa); spiritual diviners, who communicate largely with ancestral spirits, called izangoma (Zulu) and amagqirha (Xhosa); faith healers called umthandazi (Xhosa), Christians who heal through prayer; and traditional birth attendants.
In the Western Cape, bossiedokters (in English, bush doctors), healers with knowledge of bush herbs, are
recognized as the oldest healers in this area.

Rastafarian herbalists acknowledge their KhoiSan history as the basis for their botanical medical knowledge.
There is evidence that medicinal plant knowledge was shared between KhoiSan and Xhosa cultures from the 16th century onwards; where KhoiSan peoples used highly advanced nomenclature, distinguishing between species and sub–species levels, while Xhosa folk taxonomy discriminates typically to the family or genus level and include flora from a wider geographical range.

Investigations reveal that the growing subculture of Rastafarians promotes and trades medicinal species
in most towns, city centers, and rural areas in the Western Cape. Rastafari, a socio–political religion, has been a growing phenomenon in South Africa since its introduction in the 1970s. Its tenets promote racial equality, ecological sustainability and, for those in the Western Cape, availability of traditional medicines.
The most visible leaders of this group are their healers who have adopted the Afrikaans name:
bossiedokters.

Rastafarians march for access to cannabis industry

Contemporary Rasta bush doctors state that their mission is to reintroduce KhoiSan
healing traditions to the disadvantaged people living in townships, housing settlements
for people of color that were provided by the Apartheid government. Bush doctors are an
important element to revitalizing a culture of healing and preserving indigenous knowledge specifically
for urbanized Coloured communities, a mixed race group descendant from KhoiSan people
and other cultures.



Text from:
The Informal Trade of Medicinal Plants by Rastafari Bush Doctors in the Western Cape of South Africa
LISA E. ASTON PHILANDER, NOKWANDA P. MAKUNGA, AND KAREN J. ESLER
Economic Botany, 2014.

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Dub Disinfo Department

On rude reggae

However, rude reggae did not start with the slackness of DJs in the 1980s and later. As Stanley-Niaah notes, Jamaica has a long tradition of rude lyrics dating back to mento, perhaps the first distinctively Jamaican musical genre, in the 1950s. Stanley-Niaah specifically mentions Lloydie and the Lowbites album, Censored, and some tracks by Prince Buster.

The Lloydie and the Lowbites album—the pseudonymous Lloydie was actually the rock steady artist, Lloyd Charmers—was released in 1972 and represents something of a high point in the tradition perhaps influenced by rude reggae’s popularity in Britain among skinheads. Kevin O’Brien Chang and Wayne Chen write that:

Jamaica has a long and honoured tradition of .. . suggestive, sexually-oriented music. Mento, even more than its Trinidadian cousin calypso, was always noted for its earthy themes. Songs such as ‘Mary Ann’ .. . and ‘Big Bamboo’ .. . are still staples on the tourist circuit.

They go on to discuss the importance of rudeness in ska and mention Prince Buster’s 1969 release, ‘Wreck A Pum Pum’ (‘pum pum’ can be translated by the vernacular ‘pussy’) which Buster sang over a version of the Christmas carol, ‘Little Drummer Boy’. A year earlier, Buster had released a ska version of the mento track, ‘Rough Rider’. The album which included it, as well as ‘Wine & Grind’, She Was a Rough Rider, was released in Britain in 1969.

From: Judge Dread, Ska, Rock Steady and Rudeness, found in:

Jon Stratton (2014) Judge Dread: Music Hall Traditionalist or Postcolonial
Hybrid
, Contemporary British History.

Image source: Prince Buster’s All Stars / The Rude Girls ‎– Wreck A Pum Pum / Wreck A Buddy

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Babylon Report, Higher Learning

On eating with Christ

On Friday, March 16, 1934, Leonard Howell and Robert Hinds, founding evangelists of the Rastafari gospel, were in the fourth day of their trial for sedition in a Jamaican court. They were on trial because they promoted a message that threatened Jamaica’s colonial status quo: Black Jamaicans should transfer their loyalty from Britain’s King George V to King Ras Tafari of Ethiopia. They preached that King Ras Tafari was Christ returned to redeem Black people and to inaugurate a new and just order.

Jamaica’s national newspaper, the Daily Gleaner, which covered the trial, reported that “Howell said that it was prophesied that in the days of the kings of the earth, Jehovah would raise up a king with a righteous government . . . that Christ would return to earth as the Messiah, in the flesh; and that they would be able to see Him, and touch Him,
and eat with HIM.”

Found in:
The Cultural Production of a Black Messiah: Ethiopianism and the Rastafari
by Charles Price, from:
Journal of Africana Religions, Volume 2, Number 3, 2014, pp. 418-433

Art source: Christ ‘Pantocrator’

The Trustees of the British Museum, Museum number 1998,0605.34.

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JAMIE BOSTRON – ONE FOOT SKANKING NO 4

Jamie Bostron the drum n bass refix machine returns with One foot skanking No 4 featuring 2 cuts:

Aidonia – Youths Dem (Jamie Bostron Remix)

Sara Lugo ft. Protoje – Really Like You (Jamie Bostron Remix)

Get it here.

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SASSJA – LAGANO S CHILLOM – MAX RUBADUB RIDDIM

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juno

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