Categories
Calypso Music

Charlie’s Calypso City, the Caribbean Cheers of Brooklyn

The following John Leland article was published in NYTimes.com, Jan. 3, 2013.

SINCE Rawlston Charles opened Charlie’s Calypso City, on Fulton Street in Bedford-Stuyvesant, in July 1972, the store has been a hub for Brooklyn’s Caribbean community, reinventing itself for each era.

n the 1970s, when calypso records were hard to find, the store was a go-to source for sounds straight out of Port of Spain, Trinidad. In the 1980s, when Mr. Charles, 66, opened a recording studio and record company upstairs, it was a magnet not just for calypso performers, but also for rappers like Whodini and the Fat Boys.

In the 1990s and early 2000s, as the borough’s island population grew, the record store expanded and became an essential part of the annual West Indian American Day Parade in Crown Heights, holding a party to start the Labor Day weekend.

And in our own fallen times, when record stores are heading toward obsolescence?

“It’s like the neighborhood Cheers,” said Tammy Hall, 53, lingering in the store on a recent Friday night, along with about a dozen other longtime regulars — drinking wine or soda; eating rice and peas, barbecue chicken or spicy cow’s feet; shouting around a television that played a Nets game.

Ms. Hall’s partner, Norris Thompson, 57, has been going to Charlie’s for 40 years, since he and his friend John Evelyn, now 60, were the store’s first sales clerks. Neither still works there, but chances are this is where they will be on a Friday night, talking about sports, music, Caribbean politics, American politics and nothing in particular. “This is the mecca of everything right here,” said Michael Greaves, a board member of the annual parade. “The ladies treat us like kings. And you couldn’t find a better guy than Charlie to hang out with. He tolerates us.”

Mr. Charles, a native of Tobago, started the store largely because he couldn’t find the calypso records that had been a vital part of his youth. At the time, he said, Fulton Street was a forbidding place. As the neighborhood improved, he watched his children thrive: his daughter Tina Charles, shown in posters and newspaper clippings on the store’s walls, was the most valuable player in the W.N.B.A. last year, and his son, Rawlston Charles Jr., plays basketball in Europe.

But the store is not the business that it once was. Young people rarely enter, he said, and even older customers are scarce. A nearby mainstay, Birdel’s Records, which had been in business since 1944, closed in 2011, done in by the same forces now eating away at Charlie’s. If he did not own the building, he said, it would be hard to keep going.

For now, though, he still has Friday nights. The crowd here might be intimidating to strangers: Sometimes people are yelling at the television; sometimes they are hitting on percussion instruments called irons, modeled on automobile brake hubs.

But for the regulars, it is a place beyond commerce — a necessary destination for visiting musicians, a place where there are chairs waiting and arguments to be joined. “When we want to see someone, we say, ‘Come by Charlie’s,’ ” said Kenny Alexander, 66. “It’s like my second home.”

The music thumped, the Nets won, the food and wine were still going strong. The secret? Mr. Charles, dressed in a natty gray jacket, looked over at his friends.

“Hard work, perseverance; believe in yourself and just stay because of the love you have for it,” he said, adding, “I’m not making a whole bunch of money, but I’m O.K.; I can survive.”

It was the last get-together of the year, and a warm and caloric tiding for the new one about to begin.

For the original article: Charlie’s Calypso City, the Caribbean Cheers of Brooklyn – NYTimes.com.

Categories
Culture Festivals Religion

New Year’s Traditions in Suriname

The following report appears in Repeating Islands, Jan. 2, 2013.

Many thanks to Peter Jordens for the translation from the original “Owru yari wasi geen Marrontraditie” by Audry Wajwakana (De Ware Tijd). This post explains some of Suriname’s year-end and New Year’s traditions. Jordens provides clarification for key points.

On the last day of the calendar year, people in Suriname will put all worries aside and look forward to the new year with confidence. In keeping with (Afro-)Surinamese tradition, on this day hundreds of people go to Elly Purperhart on Independence Square for their annual swit watra wasi [sweet water cleanse].

[Swit watra consists of water to which aromatic liquids, herbs and flowers have been added. People either receive the swit watra from a gourd to wash their hands, arms, neck and face on the spot or take a bottle home for washing or bathing. In this way they enter the new year in a clean(sed) manner.]

Anthropologist Solomon Emanuels from the Santigron Maroon village says that this tradition diverges from Maroon culture, in which the ritual cleanse is not performed on New Year’s Eve. “Such rituals are performed one week before Christmas. This enables the individuals or families who live in discord with one another to settle their disputes before the holidays,” Emanuels explains. These rituals are also a way of bidding the old year farewell. “But because of integration into Surinamese society, you will get Maroons who do a wasi on Independence Square. There is nothing wrong with that, but it is not the tradition among Maroons.” There are specific Maroon rituals to welcome the new year. In the first week of the new year, a family member makes a libation to the gods and the ancestors in their Gaado oso [place of sacrifice]. This is accompanied by singing and people also bring rum and pangi [traditional cloth used as a wrap].

An important part of denyung yari [New Year] among the Maroons is the kromanti dance. Kromanti is the god of nature who consists of the elements water, fire and air. The dance is performed in the kromanti oso [place of worship], with much dancing and singing. “Some people may enter into a trance, allowing their body to be taken over by Kromanti who reveals whether they behaved well of badly last year and who instructs them to improve their habits in the new year. During this ritual predictions may also be made.”

According to Emanuels, more rituals used to be performed around New Year’s, but because of the changing times and integration into Suriname’s multi-cultural society, these have been lost. “Some Maroon communities do not even maintain their Gaado oso.” Emanuels says that this is an indication that society is changing and that the importance of religion is declining.

For the original article (in Dutch), see http://www.dwtonline.com/de-ware-tijd/2012/12/31/owru-yari-wasi-geen-marrontraditie

See also: New Year’s Traditions in Suriname « Repeating Islands.

Categories
Calypso Music

New York honour for Alison Hinds

Barbados’ nationnews.com reports that SOCA QUEEN Alison Hinds has been bestowed with an honour from New York City just in time for Christmas.

The former lead singer of Square One was presented with a proclamation and citation on Monday after performing with a host of Caribbean music headliners at the Caribbean Fever Music Festival at the Barclays Centre in Brooklyn.

The proclamation, from Deputy Majority Leader of the New York City Council and Council Member for the 27th District Leroy Comrie, honoured Hinds for xemplary service spanning her 20-year career on music stages across the Caribbean and as far as Stockholm, Sweden.

The proclamation called her a legend, noted her appearance on the Today  Show, her work in chutney and soca music, as well as her humanitarian work in HIV/AIDS, women’s rights and with the Diabetes Foundation.

The citation was signed by Senator Eric Adams of the New York State Senate’s 20th District.

“It feels great to be recognized for what I do, not only outside of Barbados but outside of the region for these many years,”  Hinds told the SATURDAY SUN on  Thursday.

“But I still have more to do. I ain’t done yet,” said the singer of hits like Roll, Faluma, Ragamuffin and Unity.

For original report: New York honour for Alison Hinds — NationNews Barbados — Local, Regional and International News — nationnews.com.

See also: Repeating Islands

Categories
Festivals Music

Lennox Gray’s “Around My Christmas Tree” has weathered four decades

The following Michelle Loubon article was published in The Trinidad Guardian, Dec. 23, 2012.

Trinis know Christmas time is just around the bend when the airwaves echo with beloved classics Around My Christmas Tree (1978) and Sha-la-la Christmas Song (1976). The evergreens were composed and sung by retired tax auditor Lennox Gray. Unconsciously, Trinis sing the familiar refrain from the Christmas Tree. A popular line goes “Laughing children tug at Mr Santa/Teddy bears and dollies saying mama.”

Effortlessly, they slip into Sha La la’s Christmas Song and its instructions to “Tell your granny/Put the sorrel in the sun to dry/Make the pastelle/bake the ham and now do you know why.” Both ballad-type songs with a subtle hint of American pop icon Johnny Mathis styles have weathered four decades. They continue to enjoy a place of honour during the Yuletide season. The songs have morphed into Christmas staples like parang from Los Alumnos de San Juan and socaparang from greats like Baron and Kenny J. …

Tired of white Christmases
Reverting to the dynamic duo’s genesis, Gray made reference to the turbulent 1970s and the period of social unrest that characterised T&T society. “We have to put the songs in context. There was the revolution in the 1970s. Everyone was seeking or asserting their identity. A group of artistes from the period felt whenever they turned on the radio they were only getting carols like Hark the Herald Angels Sing and Joy To The World. They wanted music with local flavour, texture and appeal. They wanted something that was uniquely Trini. They were tired of the white Christmases. They started clamouring for local styled music,” added Gray.

A band of artistes started writing songs that reflected Trini society and culture. A typical Trini Christmas consists of black fruit cake, red wine, pastelles, ginger beer and sorrel. Gray captured this slice of Trini life in his gems.

“The society wanted songs that they could relate to. I consider myself to have been part of that movement. I was instrumental in creating that local expression,” said Gray. …

Reminiscing on his childhood, Gray said, “My mother was a staunch Catholic. When she regaled me with stories about the Nativity, I got a sense about the majesty of Jesus Christ. My mother had this way of making sense of Bible stories like Noah and the Ark or Jonah swallowed up by a whale.”

Another profound influence was his grandmother (Miss Ferguson) and her traditional methods of preparing Christmas fare. The air was redolent with freshly baked bread and cakes at the family home on Piccadilly Street, Port-of-Spain.

Gray said, “I remember how Miss Ferguson would put sorrel out on the bleach. It was meant for clothes. She would put crimson sorrel out in the blazing sunshine to dry on the galvanise. I don’t know why. I guess it would have made the sorrel taste sweeter.”

Next she made use of her trusty mortar and pestle. “There was an art to crushing it. She would not just boil it with the spices like cloves. She would crush the fruit to bring out the full flavour. Sorrel making was serious business,” added Gray.

As he grew into adulthood, Gray felt he had to archive these stories and experiences by “doing something special for the children.”

He said,“I was moved to do something special for them. Children love to get a hug or a gift from Santa. I think we all know Santa does not come down chimneys in the Caribbean. But we have clung to the Santa Claus tradition.

“The jolly man in the red suit bearing gifts. It stemmed from the religious atmosphere which my mother had created. I had no idea what it would be. I had no idea whether the songs would succeed. But the rest is history.”

While Gray continues to receive tremendous kudos on the frontline, he felt applause should also go to pilot/engineer Max Serrao and Jason for their input into the sounds of the songs. They worked tirelessly on perfecting their craft. “Studios did not have all the hi tech equipment that artistes can make use of now. If a note was wrong, the engineer had to literally cut the tape and join it back. It was a labour of love to work with these guys.”

For the full and original article: Christmas evergreens Lennox Gray’s songs have weathered four decades | The Trinidad Guardian Newspaper.

Categories
diaspora Music

India’s hidden African communities

The following article was written by Dr. Shihan de Silva Jayasuriya and published in Global: The International Briefing.

Indians with African ancestry often go unrecognised but perhaps this is to be expected in a country with a population of 1.2 billion whose diversity is as wide as the Indian Ocean.

Africans traders, sailors and missionaries moved across the Indian Ocean of their own free will for centuries. From the 13th century, African traders operated from Jan­jira, an island off the west coast of India, and from the 16th century Janjira became a power base for Africans who ruled not one, but two states in western India. In 1948, a year after independence, when India’s princely states were incorporated into the new India, the states of Janjira and Sachin were ruled by Sidis – the name by which Indians of African descent are generally known today…

Being a heterogeneous group, they have lost whatever African languages they spoke in the process of settling down. A few of the elderly can recall some Swahili. But as many generations were born in India, most Sidis today speak the local languages -Gu­jarati, Marathi, Kannada and Telugu, for example.

Sidis are Indian, and blend in with the multicultural mosaic of India. In terms of clothing, housing and language, they can­not be differentiated from other Indians. Sidis have all but adapted to life in India, similar to the numerous other migrant groups. What really sets Sidis apart from other Indians are their artistic traditions. Sidis blend into India’s diversity but their music and dance signal a connection with Africa. Melodies and themes in Sidi mu­sic have been identified as Tanzanian and Ethiopian.

Sidi servants once entertained the noble courts with their ngoma drums, rattles and conch shells. Music and dance took on an important function, as it gave them some­thing of Africa to hold on to while adapting to their new country. Sidis in Gujarat felt a need to form a new identity and entrenched some aspects of their ancestral culture by gathering at the dargahs (shrines) of their Sidi Sufi saints: Bava Gor, Bava Habash and Mai Mishra.

Sidi religious practices involve music, song and dance. Their polyrhythmic drum­ming style, known as goma, brings their African roots to the fore. Though origi­nally a religious performance, goma was brought to the stage by the Sidi Sufis who considered the theatrical performances an extension of their worship. African drums (mugarman, which stands on feet; musindo, similar to a dhol, or double-headed drum, but only played with the hands; and armpit drums), malunga (braced musical bows), mai mishra (coconut rattle) and nafir (conch trumpet) add to the authenticity of the performance.

There are several goma groups, and the tradition has become a vehicle for Sidis to travel outside their village, across the coun­try and overseas. Dressed in animal skins decorated with peacock feathers, and with painted faces, Sidis perform their African-derived music all over the world – in Ma­laysia, Ghana, Kenya, Tanzania, the USA and the UK. One audience member in Delhi admitted to having seen Sidis on the Discovery Channel but had not known that they lived in India.

Some Sidis believe they are descendants of the Prophet Muhammad’s first muezzin, Hazrat Bilal, an Ethiopian. Bilal’s beautiful voice and devotion to the Prophet won him this important position.

Over the past decade, scholarly interest in the Sidis has grown. They have estab­lished the Sidi Goma Al-Mubrik Charitable Trust, which is administered and managed by Sidis. The Trust aims to enhance the economic, social and educational needs of the community. This exemplary initiative might be a model for migrant communities to follow throughout the world.

For the original and full report: India’s hidden African communities.

Categories
Music

Film festival ends year with Lara Brothers film and performance

Repeating Islands reports on the screening of La Gaita, a film that features the parang group, The Lara Brothers. Nov. 26, 2012.

The Trinidad and Tobago Film Festival (ttff) will end its activities for the year on a high note with a screening of the award-winning parang documentary La Gaita, followed by a live performance by the celebrated Lara Brothers parang group, on Saturday 8th December in Santa Cruz.

This free screening and performance will bring to an end the bpTT Community Cinergy series of film events held across the country in 2012.

Winner of the ttff/12 People’s Choice Award for Best Documentary, La Gaita profiles the Lara Brothers, the oldest existing parang group in T&T. The film, directed by Janine Fung, pays loving tribute to the band, telling their story in their own words and music. In particular, the film follows the gregarious, extroverted Willy Lara and his more reserved elder brother, the late Tito, whose moving funeral forms part of the film.

Speaking about her experience making the film, Fung noted that “The Lara Brothers have a responsibility—one they have taken on for the last 70 years—to serve their music, their faith and their country.”

She continued: “They are messengers, travelling from rumshop to rumshop throughout Trinidad performing, because they simply love parang, as a way to express themselves and for the people to relate to that expression.”

The film screening and live performance will be held at Baya’s Place, Chiquitto Drive, Sam Boucaud, Santa Cruz (next to the Brian Lara Grounds) from 7pm. Refreshments will be on sale.

The ttff is held annually in September and October and is presented by Flow, given leading sponsorship by RBC Royal Bank and bpTT, and supported by the Trinidad & Tobago Film Company, the National Gas Company, the Tourism Development Company and the Ministry of Arts and Multiculturalism.

For the original report: Film festival ends year with Lara Brothers film and performance « Repeating Islands.

See also: Trinidad and Tobago Film Festival

Categories
Music

Chucho Valdes plays free New Orleans concert

Chris Waddington reports on the upcoming free concert of renowned Cuban pianist Chuco Valdes, NOLA.com, The Times-Picayune, Nov. 16th, 2012

Observers of New Orleans culture often describe the town as “the northernmost city of the Caribbean.” It will feel a lot more Caribbean on Monday, November 19, when Cuban piano legend Chucho Valdes plays a free concert at the Joy Theater, 1200 Canal St. In fact, you can expect something like a musical heat wave when his percussion-powered quintet finds the groove.

At age 70, this multiple Grammy winner offers a direct connection to the Cuban tradition. His father, Bebo Valdes, was an influential Cuban bandleader. The elder Valdes also served as his son’s first piano teacher.

But the son isn’t a slave to tradition. Valdes first made waves in the United States when he performed here with the band Irakere, an ensemble that fused elements of funk, rock, jazz and Afro-Cuban music. Irakere won a Grammy Award in 1979. The group included such seminal Cuban artists as reedman Paquito D’Rivera and trumpeter Arturo Sandoval. Although both of those players eventually defected to the U.S., Valdes has continued to reside in Cuba while touring internationally.

At the keyboard, Valdes has always displayed a composer’s grasp of musical proportion. He knows how to wring a melody for sweetness, and he has a jazzman’s ear for harmonic variation. Sometimes, Valdes treats his piano as if its keys were 88 carefully tuned drums. He can make you dance and make you think at the same time — a neat trick for any musician.

Monday’s set list is likely to include “New Orleans.” Built around the two-beat rhythm of early jazz, the song is dedicated to the Marsalis Family and appears on Valdes’ 2010 recording ‘Chucho’s Steps,” which won a Latin Grammy.

For  the original report: Cuban keyboard star Chucho Valdes plays a free New Orleans concert on November 19 | NOLA.com.

Categories
Music

Interview: Leslie Lucky-Samaroo

In the following interview othersounds.com speaks to Leslie Lucky-Samaroo about his role in the music recording industry of Trinidad and Tobago, Feb. 21, 2011.

Leslie ”Lucky” Samaroo is a Trinidadian entrepreneur who turned his passion for music into a business. He started up his own pressing plant, International Recording Co. Ltd, which was key to creating an independent record industry in Trinidad. His other ventures included a record label called Tropico and later an airline called Carribean United Airlines.  In the mid-70’s he was forced to leave the music business when climbing oil prices threatened to ground his entire airline business.

How did you get into the record business?

In 1957 I applied and obtained a licensee agreement from RCA (Records) which was the key in establishing a pressing plant in Trinidad. I spent many weeks with RCA at their recording studios in NY, observing and learning sound recording techniques. I can still remember my first recording in Trinidad, sitting in a goat pen on the hills of Levantille with my Ampex 601 Recorder, RCA four channel mixer and four RCA 77DX Microphones and recording Ebonites Steel Band playing ” Oh My Beloved Father”, and releasing my first 45 on the Trinidad / Tobago market. It was an instant hit and best seller.

Were there any other pressing plants before you decided to open

Emory Cook (of Cook Records) was the first to set up a pressing plant in Trinidad Tobago. The pressing process was his downfall, but his recording was and still is the best sound quality of a Steel Orchestra ever produced. Before my Company ” International Recording Co. Ltd.” came on the scene I was told that SaGomes was probably the first person to produce a local recording, I have no idea who recorded or pressed the 78 records.

What else can you tell me about International Recording Co. Ltd?

My plant was the traditional type using vinyl materials in hydraulic pressing moulds. IRCL produced (and pressed) over 4000 local recordings including, Sparrow, Melody, (Lord) Kitchener, Duke, La Petite Musical, Joey Lewis and Orch., Ron Berrage and Orch., Pete De Vlugt and Orch., Cyril Diaz and Orch., Panam North Stars Steel Orch., Silver Stars Steel Orch., Gay Desperados Steel Orch., Cavaliers Steel Orch., and many others too numerous to mention. I did two special recordings for RCA,…Ivory & Steel, with Winifred Atwell and the Panam North Stars Steel Orch., and Miles Davis with the Panam Steel Orch. One of my best sellers was a 45 called ”Portrait of Trinidad” by Mighty Sniper from 1965.

You sold your company in the mid 1970’s. What happened?

In 1966 when my small plant burnt down at Dundonald Street in Port of Spain (POS), I built the largest and most modern plant facilities in the Caribbean at Sea Lots in POS. This plant had automated pressing capability, record mastering and plating, printery, and the largest recording studio in the country. However, in 1969 I started a new Company, Arawak Airlines, but changed the name shortly afterwards to Caribbean United Airlines. I was encouraged to go into the Airline business when the National carrier BWIA could not carry on with the Domestic service to Tobago, because of financial constraints. In 1973/74 I was forced to put the airline in receivership, when the Government refused to grant me a fare increase of TT $6.00 due to the fuel crisis at the time. Although the Government promised to refund me all moneys invested, I never received any refund. I had to sell the recording Company to repay my debts.

Since that time I lost track of the local recording Industry.

For the original report: Interview: Leslie Lucky-Samaroo.

Categories
Festivals Music

Bailan los parranderos!

This account of parang music, the music of the Trinidad Christmas, was posted by Shaina Lipp in Afropop Worldwide, 9th November, 2012.

Wake up n’ get out of bed! The parranderos are here to serenade us! Living in Trinidad and Tobago in the early 1970s, you may have fallen the not-so-unlucky victim of parang, a semi-seasonal activity in which groups of musicians and revelers pay festive night time visits to houses in small communities. So, break out the food or the rum and let’s dance!

Parang is one fortunate and fruitful example of the cultural transmission (and the subsequent borrowing and fusing of traditional forms) that results from this travel. The word parang is derived from two Spanish words: ‘parranda,’ meaning ‘fête, or spree’ and ‘parar,’ the verb ‘to stop.’ Traditionally, the serenaders of parang (parranderos) visit the homes of families and friends during the night to wake them from sleep; they play music, dance and sing as they go paranging throughout the town to spread good vibes and general merriment. In exchange for entertainment, parranderos are usually given food and drink: pastelle (a type of bready desert), sorrel and rum.

The earliest examples of the music are heavily influenced by joropo, a classic style of Venezuelan folk music, but quickly came to include a significant helping of Caribbean groove in the mix. Because parang takes its original influences from Afro-Venezuelan culture, we see an instrumentation that reflects this migratory origin: the cuatro, maracas, claves, box bass, bandolin, caja and the marimbola. But the parranderos do not stop there! For the best sound, wood blocks and graters, scratchers and spoons are incorporated into the mix, adding a percussive heft to the soaring vocals.

Over the past several decades, parang has changed in some significant ways, accounting for broader developments in Trinidad and Tobago’s cosmopolitan musical culture. While the caroling-type tradition is still practiced in some places during the holidays, larger and more organized ensembles have expanded the style, doing much to professionalize the once informal sub-genre. In the course of doing so, the parang season has been extended significantly . What was once a holiday custom now takes up much of the year, beginning in October and running through January, and culminating in a series of national contests hosted by National Parang Association of Trinidad and Tobago (NPATT). With the addition of new instruments, the implementation of riddims and more English language, parang has aligned more closely with mainstream Trinidadian culture.

Perhaps most exciting are the recent developments…In an unprecedented announcement, the NPATT ruled: regarding all competitions and official instrumentation, parang now officially incorporates the steelpan! While in the past some groups have played steelpan, now for the first time it will be considered as an official component of the parang ensemble and will be judged alongside the more traditional instruments in the competitions that define success for parranderos. It would seem the addition of pan is a smart move on the part of the NPATT, given plethora of new possibilities available to the instrumental expansion, such as soca-parang, and will likely increase versatility of the genre. and we can’t wait to hear it!

For the original post: Bailan los parranderos! • Afropop Worldwide.

Categories
Film and Art Music

50 years of Jamaican album covers tell the story of a nation

Ian Burrell reports in The Independent, Sunday 04 November 2012.

As Jamaican music evolved from tourist-pleasing calypso to the explosive culture of dancehall, the artwork that adorned its record sleeves told the story, too, of the unique social development of a dynamic young nation.

Wilfred Limonious is one of the most distinctive artists in reggae, though his style was neither rocksteady, ska nor dub. His instrument of choice was the graphic designer’s pen and his medium the 12-inch cardboard sleeves used to clothe and decorate long-playing vinyl records.

On the shelves of record stores, a Limonious cover is instantly recognisable. His artwork might not instantly catch the eye of a gallery owner but to record buyers, it adds value to the music it was designed to promote.

His skill was that of the cartoonist. A graduate of the Jamaica School of Art, he worked professionally for the Jamaica Star national newspaper, where his much-loved cartoon strip “Chicken” captured the unique humour and spirit of the Caribbean islanders – especially on the tough streets of the capital, Kingston.

So when reggae went through a style revolution in the 1980s with the explosion of a new dancehall culture indigenous to Jamaica, Limonious became the go-to artist for sleeve design. Occasionally, he would sign his work with his surname, written discreetly in capital letters.

A classic Limonious is his cover for a 1985 album from the Channel One studio called Stalag, 17-18 and 19, featuring a cartoon depiction of a prison camp transformed into a reggae dancehall where the cons, soldiers and female guards are gyrating to giant speakers. The image is peppered with humorous comments. “Even the rats are dancing,” says the reggae writer Steve Barrow as he points to a pair of prison rodents at the bottom of the sleeve, accompanied by a Limonious note: “A dem rat yah nyam up man ina prison”.

“He’s telling you these are tough rats,” says Barrow. “That’s the archetypal Limonious. It’s the detail – you look at it as you would a cartoon in a newspaper, and because of his work he was familiar with Jamaican street dialogue. This is pure DC Thomson, the Bash Street Kids almost.”

And now at last, the late Limonious – who also studied for a while in Romford, Essex – and some of the other Jamaican artists who have made the island’s music into more than just an audio experience are getting deserved recognition as Barrow and his co-author Stuart Baker have compiled their art and design into Reggae Soundsytem, a coffee-table compendium which is alive with colour.

The book is also a reflection of Jamaican history, from its British colonial years on through its fight for national identity, taking in social and political issues and the presence in the culture of drugs and firearms. All these subjects are vividly depicted in reggae sleeve art.

The covers of calypso records from the 1950s show a crudely stereotyped Jamaica, then still a British territory, where the women danced under palm trees and the smiling musicians wore straw hats. “The music was something more to sell to the tourists,” says Barrow. “You see Jamaica portrayed as a kind of tourist paradise with dusky maidens or a folklore troupe dancing on the lawn of a big hotel.”

But the albums that came out after the country gained independence in 1962 reflect a growing confidence and show how the fresh sound of ska embodied the new Jamaica and how music producers looked to America for credibility as they sought to create a Caribbean dance equivalent to “The Twist”.

As the music became even more distinctively Jamaican in the late 1960s, the word reggae began to occur on covers – sometimes spelt as reggay. “It wasn’t fully codified at that time,” says Barrow, comparing the Sonny Bradshaw Seven’s On Tour with Reggay! from 1969 to Ernest Ranglin’s Boss Reggae from the following year.

By the 1970s, black consciousness had become the central theme of the music. Albums began to appear with drawings of lions and African landscapes, such as T Campbell’s work for Dennis Brown’s album Visions in 1977. One of the best-known artists of this roots-reggae style is Ras Daniel Heartman, whose 1972 drawing of a Rastafarian boy, Prince Emanuel, has become a famous poster image.

Limonious and other cartoon-style artists such as Jethro “Paco” Dennis emerged in the 1980s alongside the new and frenetic digitally produced reggae that came to the fore as Jamaica was struggling with political upheaval and violence. That tension is epitomised in Junior Delgado’s Bushmaster Revolution of 1982, which captures in photographs the CIA’s fear of a Cuban-style uprising.

Barrow and Baker have used album covers to reflect the island’s long-running fascination with firearms, from the cowboy film-poster style exemplified by Toyan’s How the West was Won in 1981, to the disturbing gun glorification of early 1990s ragga, which reached its height with Ninjaman’s 1990 album My Weapon.

“There’s nobody who lives in Jamaica who doesn’t know the local badman,” says Barrow. “Some people never cross their paths but they all know who they are. It’s a part of life and the dancehall is not going to flinch from showing that, because if it did, it would lose its credibility.”

That same authenticity is reflected in album-cover photography, too, such as in the 1985 album Sunday Dish by Early B, who is shown in his shack cooking up some rice and peas. “That one’s real ghetto style,” says Barrow. “They’re selling this as hard as it gets, he’s making Sunday dinner in the zinc-fence ghetto.” Appealing to the hardcore local audience, it was a long way from the tourist-inspired covers of a generation before.

Barrow, 67, who is familiar to any reggae fan for his peerless sleevenotes and his role in the Blood & Fire sound system, has lived through Jamaican music’s evolution, even from a distance in east London. As a teenager he was a patron of the earliest clubs to play West Indian music in Britain, the Flamingo and the Roaring Twenties in London’s Soho, and in later life he could walk through Kingston’s Greenwich Farm district and be hailed – “Wh’appen Fatha Steve?” – in recognition of his devotion to the culture.

And his collection of album cover art? It is not just a visual journey through the development of one of modern music’s most dynamic genres, it is also a compelling history of a young nation and its people.

‘Reggae Soundsystem: Original Reggae Album Cover Art’ by Steve Barrow and Stuart Baker (£30, Soul Jazz Books) is out on 12 November

For the original report: Heart on sleeves: 50 years of Jamaican album covers tell the story of a nation – Features – Music – The Independent.

Gallery of Album Art