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.



Excerpt 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.

On industry, slackness and spirituality

Another influence was the growing backlash against “slackness” and “violence” music in certain circles. Hence the “banning” of Lady Saw from  performing in Montego Bay proclaimed by that city’s Mayor after her notorious success at one of the music festivals there; or the decision by various members of the Jamaican Federation of Musicians to refuse to provide musical backing for singers of slackness or violence, or a renewed policy of filtering of much of this music by certain of the radio stations and a corresponding promotion of “spiritual” music.

The conditions in the “industry” were therefore conducive to a renewal. It is obvious that the swing benefitted enormously from the emergence of heavily “spiritual” singers of the quality of Garnet Silk in the early nineties, or Luciano slightly after, but the dance hall also experienced a duality in some and an outright “conversion” in others of its major figures. Lady Saw, for example, the top female D.J. who continues to be the undisputed queen of sex lyrics, can sing a highly successful song of praise and thanks to God (“Glory be to God”) for her material advancement resulting from those same “slackness” songs. In the midst of his 1991 album of sex lyrics, “Gold”, Capleton sings a song “Bible fi dem,” proclaiming his religious righteousness. It is neither that these singers are being inconsistent nor that they are being opportunist. Indeed, their reconciliation of sex with spirituality is consistent with a value system that does not dichotomize carnality and spirituality.

Naturally, such a mix does not meet with approval from orthodox Rastafari. In discussing “the anointing” of dancehall, Yasus Afari argues that: “You cannot accept just any song into the dance because the dance is to praise Jah.”

Even Capleton becomes intolerant of sexual lyrics in his more recent phase. And yet, Bob Marley had no difficulty in singing songs of sexual expression, if not slackness, recognizing the validity of this human dimension, just as front-line “conscious” singers like Buju Banton today defend the mix of carnality and spirituality.

Found in: Babylon to Vatican: Religion in the Dance Hall
Author: Joseph Pereira
Source: Journal of West Indian Literature, Vol. 8, No. 1 (OCTOBER 1998)

Image source: Lady Saw Net Worth

KARMA DUB – SAMADHI

With nuff regulars, specials and re-rubs, it’s easy to sleep on music flow of the day.

So chill out now with these ethereal dubs from 2013.