Wake the Town and Tell the People: Dancehall Culture in
Jamaica
by Norman C. Stolzoff
(Duke University Press)
Village Voice Literary Supplement, 2001
by Simon Reynolds
For a small island with a population barely more than two
million, Jamaica has exerted a disproportionately vast influence on global pop.
Beyond briefly touching upon his own conflicted passion for Rastafarian reggae
as a white middle class teenager in California, though, Norman C. Stolzoff
doesn't deal with the music's impact
outside its Caribbean home. His real interest is probing dancehall's internal workings as a
cultural economy, and examining why it is such a controversial phenomenon
within Jamaica itself.
What
emerges in Wake the Town is a picture of Jamaican music as powerfully conditioned
by economic forces, and of a native genius for transforming these constraints
into creative opportunities. Sound systems, for instance, emerged in the 1950s
when the tourist trade priced live bands out of the popular market. Thrift was
partial inspiration for two crucial Jamaican innovations, dub's studio-as-instrument
trickery and the re-using of rhythm tracks for different songs and vocalists;
producers realized they only had to pay the session band for a single
performance if they put dub versions on the B-side of singles or released
"one riddim" albums. Similar implacable financial logic led to
today's digital dancehall music, where computers and drum machines enabled the
downsizing of human instrumentalists altogether.
Stolzoff
is not a flashy writer, and theoretically he offers few surprises, wielding the
usual mish-mash of cult-studs faves:
Pierre Bourdieu's analysis of taste in terms of class distinction, Dick
Hebdige-style subcultural decoding, Paul Gilroy's work on hybridity. His conclusion is a tad
inconclusive and sat-on-the-fence: there's good in dancehall (a vibrant
vulgarity that resists the Eurocentric refinement of Jamaica's ruling class)
and there's bad (virulent homophobia, misogyny, gun talk). Wake the Town's real
strength is its field research, the vivid and precise details gleaned during
the months the author spent observing
the Killamanjaro sound system in action, and hanging out at the Dub Store
recording studio. Because they engage in "soundclashes" with each
other, sound systems need a constant turnover of fresh "dubplates" (exclusive
pre-releases) to sway the crowd and slay their rivals. At the studios, there's
a bustling trade in both killer and filler tunes, with established stars and
hustling aspirants chanting patois-rich raps over whatever riddims are
currently hot, and "champion
sounds" paying anything from US $25 to $3000 for each addition to their
arsenals.
The
slanguage of the soundclash, with its "sound boy killers" and
"burials," reflects not just the routine violence of Kingston where
the homicide rate is three per day, but the dog-eat-dog struggle of
capitalism's war of all against all--which is fiercer in this postcolonial
corner of the globalized world than most elsewhere. But although dancehall can appear to merely
mirror and perpetuate "reality,"
the culture still contains flickers of utopian hope for a better way.
Sound systems can cut from a rude-boy toast about murderation to a Rasta song
about roots 'n' redemption in the blink of a cross-fader. In the selector's
mix, these contradictions--glamorizing Babylon's ways versus dreaming of
Zion--achieve an uneasy co-existence.