Educational Coaching

Over the past week the quality of education has taken center stage in the Jamaican media, with the Minister, Andrew Holness chiding elementary/ primary school teachers for the general ill-preparedness of students for secondary schools.This news comes at the dawn of Jamaica’s presentation of a status report on its achievements towards the Millennium Development Goals (MDGs).

MDGs

The Minister’s chiding must come as a surprise to many educators and Jamaicans generally, who have been convinced since the 1980s, when I was a child and growing up, that our education system was superior to even the US. I grew up thinking that there was nowhere around the world where I could get better–a long standing misconception stimulated by the so-called universal elementary access. That was such a Big joke that almost 30 years later we are caught running with our tails between our legs and the dear Minister scrambling to modernize the system that has doomed so many youth.

Before proceeding with my article, I feel it important to articulate my background in education, as it will help you to better understand where my views on this matter are coming from. I am a third generation educator, sprung from a grand mother, mother and aunts who are trained and practiced Jamaican educators. Aside from Jamaica’s so-called universal access, I have always been (un)fortunate to have a household of educators whose interest was tied up with me believing the fabled best quality education. It did not take me long to unravel the myth–as soon as I commenced secondary level education I began to see more clearly–educational success was for the socially privileged, and many of us who dared to make ourselves an anomaly by being too bright, faced the humiliation of teachers  or the lack of will from our parents.

I always wondered why my mother never attempted to help me with maths–”I never went to high school,” “I didn’t do CXC,” she would say. Let me tell you, it was disappointing to hear my mother give these excuses–after all, I was a child who was half her age, with no experience other than primary school and I was able to clear the ominous mathematical clouds, yet she, with her experience preparing youth up to grade six could not help me to figure it out. I was not fearful of calling her mediocre, a label which I gave to many other teachers I later encountered.

So you can imagine that the latest move by the new Minister, in chiding educators, came like music to my ears. “Finally,” I said, “someone at policy level has begun to see more clearly.” But, on closer scrutiny, I realized that the Minister wants to see significant improvements in the education system, while ignoring the need for wider social changes. From the Minister’s statements, captured across the print and electronic media, he espouses that schools, although miniatures of the society, should not reflect its ills. They should therefore be exemplary– a lighthouse in a foggy dawn. Schools are therefore miniatures of what our society ought to be.

Social Stratification

At a press conference at Jessie Rippol Primary, the Minister proposed that those students who are not found to be academically inclined should be placed in schools to promote skills development. This functionalist sees social stratification as normal and natural, modernizing it as a means for ensuring that ‘the most talented and able members of society are allocated to those positions that are functionally most important for our society.’ Education is then the ‘providing ground for ability and hence the selective agency for placing people in different statuses according to their capacities.’ (Haralambos & Holborn, 2000).

Despite the need to keep stratification in tact, the Minister has a desire to reflect the liberal ideals of a progressive education system, which serves the needs of the people and fulfill the expectations of a modern democracy, especially under the watchful eye of the UN. For me it’s like playing with a three card man–there’s no way to win, as a progressive education system is the antithesis of social stratification, which the Minister will retain with his proposed screening system. A word of mouth liberal and die hard functionalist, his arguments are indicative of an ideal in which schools function like the future society–the place of choice to live, work, raise families and do business, and where all the social classes accept and are satisfied with where they are placed.

While the Minister acknowledges, through his delivery of Grades F to various schools, that the hidden curriculum contributes to failings, he does not seek to examine the hidden curriculum as something that is functional to society–a covert contract handed down from the society to maintain stratification and the status quo. He proposes that we execute individual assessment of schools and teachers, which inevitably labels them the culprits of failure, rather than the society that infiltrated and intimidated them with its own hidden code on the treatment of people of specific social classes.

I therefore extend a word of caution to the Minister–the whole is the sum of its parts. The education system is merely one part of the whole, which reflects and maintains all the ills that exist within our society–class and colour prejudice and priviliging, abuse, crime and violence, self-hate and skin bleaching, and expectations of failure. To change the education system we must change our society, because it is the whole that influences its parts. We therefore need a multisectoral approach involving private, public, and community entities that are committed to and supportive of wider social changes.

Fort Augusta Adult Correctional Centre (entrance)

I recently concluded a series of human rights workshops with inmates at the Fort Augusta Adult Correctional Centre,  located in Portmore, St. Catherine (Jamaica). The experience has left me hopeful–on account of participants’ enthusiasm to learn about human rights and quickly apply their newly honed skills to secure better living standards and quality of life; as well as institutional leaders’ enthusiasm to obtain materials and demand that workshops be designed for them as well.

Over the duration of my visit I have sought to: impart knowledge about human rights, advocacy, the Access to Information Act, networking and communications, leadership, conflict, group development, and participatory governance; transfer skills in: leadership, advocacy, and networking and communications; and gather data about inmates’ experiences realizing their economic and social rights (ESR), as well as the preparedness of Fort Augusta for development and participatory governance, via large group discussions, surveys, face-to-face conversations, and general observation.

View of Rehabilitation Unit and Training Rooms at Fort Augusta

It was quite encouraging finding that both the inmates and staff were interested in learning about human rights, not merely in order to protect themselves, but to better serve the Fort Augusta community. In fact, in conversations with institutional leaders such as the superintendents, assistant superintendents, and officers, I was asked to use my findings to help them lobby for and integrate a human rights approach in their work. Critical human rights tools were requested and disseminated to institutional leaders and inmates, and I was given the charge, by inmates and Superintendent Pitter to advocate to the Ministry of National Security (MNS) and the Department of Correctional Services (DCS) to take their human rights challenges seriously and consider mainstreaming it within the institution. To fulfill this charge, I must now assume the role of advocate in order to represent the issue to the various stakeholders.

In addition to universal education about human rights, which staff and inmates had consensus about. Inmates also noted that particular situations needed urgent attention if the institution was to be seen as fulfilling their fundamental rights as laid out in the: Standard Minimum Rules for the Treatment of Prisoners, Basic Principles for the Treatment of Prisoners, and the Corrections Act (Jamaica). The major complaints of the inmates are listed below:

1. Absence of a decent and routine family day–We don’t get to touch our kids, even if they visit. Of the 19 participants who were present at the Assessment Workshop, 10 were mothers who attested to not seeing their children in over one year. Of the 10 inmates who had not seen their children, at least six of them are Jamaicans, who have children in the island. The inability to see children is worsened by the fact that telephone calls to children are only permitted during the week and at hours when they are at school,
2. Roach infestation–I work in the kitchen and both it and the laundry area are infested with roaches. Even the seasoning for the food has roaches in it,
3. Rat infestation–the rats are very big, the size of mongooses, and they are in our dorms. We can’t sleep at nights,
4. Absence of toilet and shower facilities–there are no toilets and showers in the punishment block. We have to use buckets to defaecate in. I was there for about two consecutive months and I had to use newspapers as my toilet. People pass on the outdoor of the block and see us while we bathe inside,
5. Inadequate access to medical care–persons with medical conditions and illnesses  don’t get to see a doctor until at least one month after reporting the problem. There are persons with toothache who can’t see the dentist. I have had this condition on my foot since November, and four months have lapsed since I reported it. It is worsening but I can’t get the attention of a doctor,
   
6. Inability to realize all our rights to visitors–We are short changed or our visit times, as we are allowed five minutes rather than the regulated 15 minutes. Further, only three individuals are allowed to register to visit an inmate at a time, which takes six months to process for eligibility. If there are unforeseen circumstances, like loss of employment, which impair registered visitors, the inmate will have to wait another six months before a new batch of visitors are eligible. Inmates often times do not get their special meals during holidays like Christmas, on account of this situation,
7. Lack of privacy when inmates get visitors–An officer is always there, which makes it quite difficult and uncomfortable to talk with family and get emotional support,
8. Inadequate access to telecommunications–there are three phone booths and only one is working. This situation has made it very difficult to keep in touch with family, as two dorms comprising of a maximum of 28 inmates are allowed to use the sole functioning phone. Jamaican nationals get two minutes conversational time, and non-Jamaicans get five minutes, which expires by the time the connection is made overseas,
9. Slow processing and transfer of funds–foreigners have difficulty getting their money, which is sent by relatives. One British national noted that her brother had sent her cash (pounds) in a letter in September 2008, from which she was given the letter, but not the cash. On contacting the prison administration she was told that the money was lodged and is being processed. Since being told that she made three official requests (in writing), after which she was told that she should wait for them to contact her. Six months have now passed and the money has not been given to the inmate,
10. Unavailability of nutritious food–the tuck shop supplies only sweet juices and snacks, which does not encourage a healthy diet for our physical development and monthly nutritional needs,
11. No remuneration for employment within or outside the institution
12. Lack of access to grooming tools
13. Lack of uniformity of treatment of inmates by officers

Inmates maintaining Fort Augusta's Grounds

These challenges are certainly not insurmountable, and I believe that the stakeholders of Fort Augusta–Major Reese (Permanent Secretary, MNS), Dr. Edwards-Kerr (Director, Monitoring and Evaluation Division, MNS), Mrs. June Jarret (Acting Commissioner of Corrections, DCS), Mrs. Mabel Morris (Inmate Welfare Coordinator, DCS), Mrs. Sylvia Passley (Rehabilitation Coordinator, DCS), Mr. Courtney Gordon (Education Coordinator, DCS), Superintendent Kelly (Fort Augusta), Superintendent Pitter (Fort Augusta), Assistant Superintendent Schloss (Fort Augusta), Corporal Appleton (Fort Augusta), and Fort Augusta inmates–have the right attitude for development. I can’t wait to see the outcome of my charge, to advocate for the institutionalization of human rights at Fort Augusta–What a model this would be for Jamaican communities,  Fort Augusta: Prepared for Development!

Leaving Fort Augusta (with the prison behind this is the road ahead)

Queen Nanny of the Maroons (Jamaican $500 bill)

Quao’s Act gave the Jamaican Maroons, freedom and autonomy to govern their lives and community, independent of the Jamaican or any other external government. This Act positions them in a very unique socioeconomic and cultural space–where land taxes are not paid, as is the case of  the Moore Town and Scots Hall Maroons, and until recently, the Charles Town Maroons, through their Council,  policed their community and tried criminals in indigenous courts for all crimes, except murder.

Respect Yourself, Know Your Rights, JFJ

My education workshop on socioeconomic rights and justice, facilitated at Asafu Yard in Charles Town (Buff Bay), Portland on Saturday, March 7, 2009 was rather inspiring. Discussions revealed a desire to lobby for the reinstatement of the Maroon Police and Judicial System as a solution to community crime  and police brutality. The arguments in favor of this system included:

1. Need to curtail petty crimes, especially theft, which has become a nuisance to residents, and is perpetuated by residents from within the community,
2. Need to protect young men from the community who are frequently abused by the state police during community patrols,
3. Need to re-establish their right to autonomous governance over certain matters, as laid out by Quao’s Act,
4. Need to re-establish an effective, accountable, and transparent police and judicial system, which is respectful of Maroon rights and culture,
5. Need to elevate meritocratic and servant leadership models as the acceptable governance styles and practices–these are in stark contrast to the elective approach, typical of partisan politics and the appointment of the Member of Parliament.

Quao's Act, Jamaica

Captain Richard Irving, leader of the young farmer’s association is hailed by Colonel Frank Lumsden as a true servant leader–he strives to build the community; is dedicated to the growth of people; is aware of his strengths and capabilities, as well as the strengths of others; is futuristic; persuasive; has foresight; is a confidante; healer; listener. In plain language, he gives selflessly to Charles Town.

Maroon Museum (side view) from Asafu Yard

With such leaders sitting on the Maroon Council, Charles Town intends to advocate for the reinstatement of their police and justice system. Participants at the workshop commenced preliminary discussions about the ensuing community mobilization, advocacy and policy development activities that would be required–The idea of working collectively to solve local security challenges and justice issues was endorsed and encouraged by George Williams, Justice of the Peace in Charles Town and Pastor at a local church. He articulated confidence in the Maroon Council’s ability to provide accountable and transparent leadership, which he says is currently a dream in contemporary Jamaican politics.

A Dedication to Maroon Culture: Asafu Yard and Museum

Through my workshops, I attempt to encourage community leaders to participate actively in the governance process–something the Maroon Council has been doing since the 17oos, when Jamaica was a slave outpost. Maroon sovereignty resulted in the establishment of an indigenous governance system, which predates Jamaica’s independence by almost 200 years. With the passing of time and changes in the socioeconomic and political dynamics of Jamaica and the world, the Maroon Council has lost much of its influence and strength,  resulting in growing non-compliance to decisions and judgments and increased interventions by state police in local issues.

Musket used in Maroon War, Jamaica

The Justice of the Peace believes that Charles Town residents are resilient and creative people who, through their rich history, have provided model leadership and governance–unmatched in Jamaica today. National Heroine Nanny of the Maroons is an icon of African femininity in the West–her cauldron, which is still a source of Maroon inspiration, warms the spirits of today’s leaders, Colonel Lumsden and Captain Irving, who desire to demonstrate, through the Maroon Council, a model community governance system.

Nanny's Cauldron was deadly to Redcoates, but protected Maroons

What Is Music 2.0

Music 2.0 is revolutionizing the entertainment industry in ways that were previously unimaginable. Gone are the days when music was marketed on the basis of scarcity. Such approaches are merely relics, which will die in the face of networking via the personal computer (PC) and telephone.

Music 2.0 presents opportunities for fair play and equity in the industry; enabling independent and established artists to be promoted, played, and judged largely by their personalities rather than the investment of record companies. Independent and emerging artists are, therefore, liberated from the challenges associated with ethnocentrism and payola.

From Scarcity to Abundance

The future of music is in the hands of every single individual who has access to the Internet–a large number of whom are riding the ‘Web 2.0 Express’ (using social networking utilities, blogs, etc.) to share content and interact with friends. This is fertile ground for artists and other content creators to attract fans to their personalities–selling much more than a song, album, book, video, magazine or souvenir; and marketing themselves as articulate and multi-talented individuals with strong interpersonal skills.

The possibilities presented to artists and other stakeholders, by Music 2.0, are phenomenal. Check out the following presentation by Media Futurist, Gerd Leonhard.

‘Music 2.0 artists’ attract attention to themselves and their music by using multiple networking and communications channels, which increase access to their content. They share content with end-users, making it abundant and available for copy and distribution at the click of a button–Bye, bye corporate intermediaries…record companies, distribution outlets, and broadcasting and advertising agencies; Hello low cost, content rich, collaboration-oriented and interactive communication.

First on board the ‘Music 2.0 Express’ in Jamaica are the independent and emerging artists, many of whom are neglected by mainstream media. Now, their beautiful melodies can be found in the public and private spaces of music end-users located all over the world. To captivate a meaningful section of this global audience though, Jamaican artists must build their technical and social skills, which are critical for sustainability and success on the ‘Music 2.0 Express’. This is promotion that payola can’t buy.

ReverbNation.com is a Music 2.0 company that is responding to the changing music business paradigm…providing innovative marketing solutions that musicians need to compete, cooperate, and differentiate in an increasingly noisy online environment. Unlike typical “closed” communities, artists use ReverbNation as their home base for approaching marketing and promotion across the Internet as a whole…

Check out the following clip of a RevebNation Tour.

Ne-Yo

The directive for the censorship of Romping Shop is not simply an assault by the state on ’slackness’ or Dancehall culture. In fact, its familiar rhythm, copied from Ne-Yo’s, Miss Independent, has brought international pressure on the Broadcasting Commission to regulate musical content and place a ban on the distribution and promotion of Romping Shop. It seems as if this situation has added fuel to a burning fire, as the ban was not limited to the ‘copyright offensive’ song, rather it sought to curtail many elements of the ’socially offensive’ Dancehall culture.

Check out the following videos–the similarity of the rhythm is indisputable…

There is an important question to be asked in this situation of copyright infringement, Why was ‘Romping Shop’ awarded song of the year, publicized internationally, and promoted across the Jamaican mass media, if it was only a demonstration record (white label)?

Spice

Answers to this question may lead us to the source of the problem–a general disregard for intellectual rights and an absence of an effective classification, monitoring and regulatory system for creative content in Jamaica. Copyright protection is no joke, and the stakeholders of the Jamaican music industry simply ignored it in this case. This leaves us to wonder, Who is in charge of monitoring the use of intellectual property?

Vybz Kartel

So many things went wrong in this Romping Shop situation–necessitating such things like: artist development and education about a number of critical issues; reformation of the standards surrounding how we classify creative content; and the establishment of a regulatory system to monitor human (including intellectual) rights and government legislation and policies concerning such rights.

We cannot reform and get the best from our creative industries if we do not invest in its development–Better preparation is definitely needed.

Vybz Kartel & Spice

Intro:]
[Kartel:] Ah di techer
[Spice:] And ah spice
[Kartel:] Every man grab a gyal
[Spice:] And every gyal grab a man
[Kartel:] Man to man, gyal to gyal dats wrong
[Spice:] Scorn dem
[Kartel:] All wen a nite yuh pussy feel like sun hot; wen yuh come inna mi ramping shop
[Spice:] Mek sure yuh kno how fi wuk and ah nuh chat yah ah chat

[Verse 1:]
Hey, mi cocky longa than mi Nike
Tell mi wah yuh like
Yuh wah mi try or yuh wah fi ride it like a bike
Well, yuh haffi ram it hard
Di cocky nuh fi lie
Damage it fi spite
Not becah mi pussy tight
Suppose mi put it pon di lef
Gyal yuh tek it pan di right
Mi nipple dem a ripe
Sen it up inna mi tripe
Wah titi appetite
Every nipple get a bite
Mi man haffi go see it
Mi and him haffi go fight

[Hook:]
Cah me haffi wine pon di cocky like dis
Kartel spin me like a satellite dish
Deal wid yuh breast like mi crushing irish
Spice I neva love a pussy like dis
You ah my mista
You ah my miss
Kill me wid di cocky
Kill me wid di tightness
And when you a come
Whispa someting like dis
I can’t stop fucking you

[Chorus:]
Hey, cocky nuh play
Me will bruk yuh back
When yuh come inna mi ramping shop
Me will quint it up two time and pop yuh cock
When yuh come inna mi ramping shop
Me will mek yuh run out a mi house
Inna half ah frock
When yuh come inna mi ramping shop
A gyal eva ride pon it and gi yuh heart attack
When yuh come inna mi ramping shop

[Verse 2:]
Spice ah you mi love
Yuh kno how fi do yuh stuff
Yuh pussy buff
Plus it squeeze like handcuff
Kartel ah you mi love
See it deh mi cock it up fi yuh ramp ruff
Til mi belly cramp up
Shhh di climax begun
Bear sweat a run
Hold mi tight spice
Me feel like me ah cum
Mi nah let yuh go
So don’t let me down
Me two phone a ring and me nah ansa none

[Hook:]
Cah me haffi wine pon di cocky like dis
Kartel spin me like a satellite dish
Deal wid yuh breast like mi crushing irish
Spice I neva love a pussy like dis
You ah my mista
You ah my miss
Kill me wid di cocky
Kill me wid di tightness
And when you a come
Whispa someting like dis
I can’t stop fucking you

[Chorus:]
Hey, cocky nuh play
Me will bruk yuh back
When yuh come inna mi ramping shop
Me will quint it up two time and pop yuh cock
When yuh come inna mi ramping shop
Me will mek yuh run out a mi house
Inna half ah frock
When yuh come inna mi ramping shop
A gyal eva ride pon it and gi yuh heart attack
When yuh come inna mi ramping shop

[Bridge:]
[Kartel:] Ah di techer
[Spice:] And ah spice
[Kartel:] Every man grab a gyal
[Spice:] And every gyal grab a man
[Kartel:] Man to man, gyal to gyal dats wrong
[Spice:] Scorn dem
[Kartel:] All wen a nite yuh pussy feel like sun hot; wen yuh come inna mi ramping shop
[Spice:] Mek sure yuh kno how fi wuk and ah chat yah ah chat

[Chorus:]
Cocky nuh play
Me will bruk yuh back
When yuh come inna mi ramping shop
Me will quint it up two time and pop yuh cock
When yuh come inna mi ramping shop
Me will mek yuh run out a mi house
Inna half ah frock
When yuh come inna mi ramping shop
A gyal eva ride pon it and gi yuh heart attack
When yuh come inna mi ramping shop

Lyrics taken from www.6Lyrics.com

Vybz Kartel and Spice (Male and Female DJ 2008-09)

The Excellence in Music and Entertainment (EME) awards was held on February 5, 2009 at the Jamaica Pegasus Hotel. The highlights of the night’s event were Vybz Kartel and Spice, who were awarded the coveted and highly competitive titles of: Male and Female DJs  of the Year (2008-09). Their combination song, Romping Shop, which has been at the nucleus of much controversy was awarded Song of the Year.

The popularity of the Romping Shop and Daggering, has apparently disgusted the Jamaican Government and has left media houses and personnel scrambling to put  acceptable rosters together for broadcast. For years sex and gun/ bad man lyrics have thrived on our airwaves. The artists who write, perform, and produce these songs have, for a long time, been rewarded by national entertainment bodies. They are highly sought after for commercials by corporate giants like Digicel and Cable and Wireless, and are portrayed as icons of ‘badmanism’ at annual events like Sting.

We have for many years, since I was a child in the 1980s and 90s, exposed our children, via the mass media, to songs which are dominated by themes such as sex and ‘badmanism’. We have therefore encouraged the development of the ‘evils’ that we are so hurriedly trying to exorcise from Dancehall culture. Indeed, the chickens have come home to roost! Oxy Moron in his Sunday Gleaner contribution, Hitching a ride on the daggering bus!, spoke about the popularity of public transportation as a means of conveying Dancehall culture to school children–This is not new information, in fact for years we have heard rumors of buses as hot spots for adolescent sexual activities, and we failed to effectively address it.

Spice- The Sex Goddess

Under heavy fire from all sectors of the society and way too late to be even slightly valid, the Broadcasting Commission published extended directives to:

“… prohibit transmission of any soca music content that displays, simulates or instructs about sexual activities or positions…[as well as] lyrics glorifying the gun and promoting killings and other acts of violence…immediate halt of:

• any live presentation, audio recording or music video from the soca, hip hop or other music genre, which promotes, contains references to, or is otherwise suggestive of ‘daggering’ or which publicly displays, simulates or instructs about explicit sexual activities or positions;
• any content from live coverage or recorded shows, dances or events which displays children participating in activities that simulate sexual activities or positions whether in street parades, stage shows or at any other event;
• any recording, live song or music video which promotes and/ or glorifies the use of guns or other offensive weapons;
• any recording, live song or music video which promotes or glorifies any offence against the person such as murder, rape, and mob violence or other offences such as arson.”

Vybz Kartel- The War Lord

The recent directives by the Broadcasting Commission will certainly affect the development of Dancehall music. Will the celebration of Vybz Kartel and Movado as war lords and Lady Saw and Spice as sex goddesses be things of the past? Can you picture Jamaica Carnival without public broadcast? Dancehall language is perceived by many Jamaicans as ‘evil’ and so are the accompanying dances and themes that emerge from the genre. As such, the attempt by the Broadcasting Commission to prohibit specific words, physical actions, and themes can be seen as an attempt by government to exorcise Dancehall of its culture.

Dr. Carolyn Cooper, in her Sunday Gleaner contribution: Is ‘Rampin’ Shop’ erotic in English? argued that the most problematic issues were concerning the way in which Dancehall presented sexual activities and intimate expressions in a vulgar and untamed way, compared to how other musical genres expressed it. Dr. Cooper said,

“Even in Jamaican, Rampin Shop is not poison; it’s not filth; it’s not debasement of women. The song is the tantric celebration of one of the fundamental pleasures of life. But some of us will never be able to see that. The language gets in the way. In English, ‘Playpen’ (Cooper’s English translation for the song title, Rampin Shop) could even be studied in school…with Chaucer. In Jamaican, bleeped or not, Rampin Shop is simply not fit for airplay; or literary analysis.”

The truth is, Dancehall culture is now international, and is becoming increasingly popular among young people in countries like Japan, Italy, and the United States of America. Dancehall queen competitions, and DJs are no longer exclusively Jamaican and it has retained many of its original essences–seen in the attire of patrons and the dances that they engage in at Dancehall events. It is rather ironic that at a time when most countries of the world are increasingly becoming more secular and embracing foreign musical genres like Dancehall, the Jamaican Government is exorcising its core.

Junko- Japanese native awarded Dancehall Queen in Jamaica

Daggering- The Dance

Until recently, Jamaicans celebrated February as Black History Month, following on the African American tradition, which is aimed at commemorating our history and achievement as Africans in the West. Now, we celebrate February as Reggae Month in order to mark the immense contribution of Reggae music to the development of Jamaica. At this time, Dancehall, which is currently Jamaica’s most popular genre and an offshoot of Reggae, has come under serious fire and is currently a hot subject on the lips of many as the Broadcasting Commission of Jamaica has banned songs containing the word “Daggaring/ Daggering” from the Jamaican airwaves.

“Daggering” is a term which has recently become popular in the Jamaican entertainment industry. It is commonly used as a noun or verb, bearing spellings such as: dagga, dagger, and daggar. The term refers to the engagement of a man and woman in aggressive dance imitating sex–both man and woman attempting to show their sexual prowess. There are a slew of songs and activities celebrating Daggering. Some songs are even done on popular Gospel, Calypso, Dancehall and even Kumina rhythms. The wildfire that Daggering has sent across Jamaica has made it the center of national discussion. Even today’s Sunday Gleaner is dominated by this controversial theme–It seems everyone has caught onto Daggering (like it or not)!

Like a lot of Jamaicans, I got very passionate before properly researching the issue. There are many themes, which emerged as I gathered information: the Dancehall sub-culture, identity, morality, religion, history, socialization, human rights, sexuality, gender, social stratification, poverty, power and politics. The artists, dancers and fans who promote the new dance certainly don’t perceive it as immoral. On the contrary, the actors always seem to be having a good time or are caught up in their protagonist roles. Critics are however, horrified by the physical movements and lyrics that popularize it–it’s unfit for the mass media, it’s promoting violent sex, it’s immoral for our children to see and hear, it defies our preservation of sex as a private act.

For me, the dance and songs containing the word “Daggering” represent another attempt to diversify and enrich the Dancehall culture, increasing its entertainment value and appeal. Erotic songs have emerged throughout the course of the development of popular Jamaican music, giving rise to popular acts like Lady Saw and Queen Patra. In fact, many of our artists debut as specialists in producing either or both “erotic” or “violent” songs.

Over my life I have experienced several bans on songs, because they drew such controversies as being disrespectful, overly sexual, or violent. Each time an expression is banned, another one emerges from the woodwork. Will it ever end–This endless ocean of controversial expressions? Our artists are banned and ostracized everywhere for their flaming or lusting tongues. Some Jamaicans have even led a public protest against those purveyors of the Daggering message, but what about the host of other stakeholders who should be chastised for permeating our airwaves with this ‘evil’.

It is full time that we lobby Government for the implementation of a standardized rating/classification system to guide the publication of information emerging from the creative geniuses of all Jamaicans. I believe the Jamaican Broadcasting Commission needs to dig deeper into its pockets and create a sustainable solution and human rights approach to the management of information available to the public. From my experience, censorship contributes to the growth of underground movements, and thus:

I believe it is important that we, as a society, assess the situation keenly, recognizing that the rating system X for erotic and V for violent content can be applied to songs, books, videos, and as such, restrict their use to private spaces, without encroaching on freedom of expression.

The truth is, we need to cap Daggering and other controversial (erotic and violent) content, but we must do so recognizing the rights and responsibilities of all stakeholders. However, we can’t stop eroticism by censorship, but we can certainly encourage social responsibility about sex and the use of  sexual content by: implementing a rating system; educating people about their human rights and responsibilities, especially children’s right to protection from harmful and exploitative content, freedom of expression and association, privacy, and safe environmental conditions; and put policies and legislation in place to guide  behavior, assess and monitor public spaces accessible to our children, such as public transportation and street dances.

The pornographic industry is very big in Jamaica, as elsewhere in the world, and therefore there is high demand for erotic songs and dances like Daggering. This might just be an opportunity for Jamaica to dominate a new sub-genre of music, continuing on its path as a major contributor and shaper of world music.

People-centred Advocacy

Michael Moore is a favorite of mine. I think he has been doing very important work using film as an advocacy tool for resisting, engaging, creating, strategising, and bridging gaps in order to improve people’s lives. It is often times said that a picture tells a thousand words, and since discovering the power of film, I believe that it tells people’s stories, as seen in the following video of illegal immigrant workers to the United States of America.

Video advocacy is a powerful tool and it enables persons who are affected by a particular problem to: capture it as it happens, present the side effects and cumulative challenges, and show it to leaders who have the power to make changes. Video, helps community leaders to tell elected representatives, donors, and other stakeholders a more believable story. Video illuminates a problem, thus allowing it to be seen easily.

In my work with Jamaican communities, I therefore urge them to present testimonies of their experiences using video, audio, photography, and hand records. In today’s world of rapidly advancing technology, we can complement personal and community advocacy campaigns with handy equipment like a tape recorder and video and digital camera. In fact, the presentation of a convincing story that will stimulate emotions for social change are dependent on them.

Michael Moore uses testimonies, video footage, and photographs accumulated specifically for his advocacy campaign (as seen in the following video) to tell a convincing story and achieve a success!

Demonstration against Policies of the World Bank and IMF, 2005

Over the past three years, I have conducted social research amongst 30 communities involving some 600 Jamaicans, and over that time, I have realized that people are genuinely convinced that public (political) demonstration is the single most successful advocacy strategy that can bring about social change. In a recent workshop involving members of the Maroon Town community in St. James, I was informed by a participant that demonstrating was the tactic employed by their forefathers to fight the system of slavery, and “until now it is only thing that we, the people, can do to get the politicians to respond to and address our social needs”. Other participants alluded to popular news (video) clips of local demonstrators and their apparent success in getting needs addressed on account of demonstrating.

Political demonstrations are popular protest forms in Jamaica because people get to articulate their message of frustration with a particular situation in a quick and efficient manner–all the relevant authorities and leaders at the parochial and national (sometimes regional and international) levels receive the message simultaneously, and they see that the people are not bluffing, “Enough is enough, we will not go on any further like this, you must do something Now!” With this approach, the community is relieved of the burden of community and personal empowerment for community development and sustainability. In other words, there will be no need for fancy letters, elaborate meetings where more promises are made, and further more the hard work and cost associated with capacity development of the people to do something that the Member of Parliament was voted in to carry out is eliminated. If we follow this thinking, Jamaica can easily have a unique community demonstrating everyday for more than a year. There are more than 700 communities in Jamaica, each comprised of smaller districts. In the Maroon Town Development Area, there are 12 districts, each comprised of 300-500 households.

Is political demonstration really the most efficient way for our communities to advocate for social change?

Community education and capacity development on rights, advocacy, and leadership, are presented as options to communities, but leaders noted that the potential for those to make meaningful and sustainable social change will be affected by the following:

1. High rates of political apathy at the community-based organization level
2. Limited security and voting rights  by some members of inner-city communities
3. Migration of the most empowered from the rural and inner-city communities
4. Growing tendency towards individualism
5. Limited political power, clout, and influence of community organizations and leaders to hold elected representatives accountable
6. Limited community development programs and support
7. Lack of respect for constituents and lack of transparency by elected representatives
8. Lack of prioritization of constituents needs by elected representatives.

Elements of Advocacy

With all this said, do you still wonder why communities keep on demonstrating?

The Government of Jamaica put new laws in place to control demonstrations, and not even the Mayor of Kingston, Desmond McKenzie, was speared by the police, when he and a group of representatives from the Jamaica Labour Party dared to demonstrate before Jamaica House. Historically, political demonstrations have played major roles in bringing about social change across the world. In Jamaica, this is also the case, and with it comes the possibility of political conflict between the state (represented by the armed police force, on hand) and the affected group (made of unarmed, but very disgruntled citizens on the other). Such conflicts are particularly noticeable when the political rights of the people (affected group) to assembly and speech are not respected by the state. Despite laws stating that demonstrations are to be planned and brought to the attention of the police via formal letters, community leaders believe that this will only doom their demonstration exercises, as their efforts will be blocked. Regular Jamaicans therefore see the law as an attempt, by the Government, to minimize their political power, which creates social change. In the eyes of community leaders the choices for social change are few:

1. Seek education and capacity development to empower the community to contribute tangibly to social change and creating indigenous solutions
2. Flout the demonstration laws and risk your life, because you believe that by not doing so you will never get the requisite attention, or
3. Be apathetic to community development and doom your life to inadequate living conditions.

Though education and emowerment for community development is a long term investment with long term results–it will provide sustainable social benefits to individuals, as well as the Jamaican society. Certainly, risking life and dooming ourselves to underdevelopment are not natural human tendencies, so although our frustrations and passions might stimulate us to conceptualize a demonstration as a core strategy for social change, let’s resist this urge and build ourselves so that we can create a coordinated advocacy and community development campaign, in which demonstrations are just one of the many strategies for addressing the problems we face.