Food of Jamaica. John DeMers
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Rastafarian religion or movement is one of the most significant phenomenons to emerge out of Jamaica’s plantation slave society. It was born out of the need to counteract the denigration of people of African descent in a society that gave little recognition to the majority of its citizens. The Rastafarians withdrew from “Babylon” or Western society and created their own music, speech, beliefs, cooking, lifestyle, and attire.
The bright colors of these knit hats at a stand outside Ocho Rios incorporate the red and gold of the Ethiopian flag and reflect the tie that many Jamaicans feel to Africa.
Rastas believe in the deity of the late Ethiopian king, Haile Selassie, who is the messiah, Rastafari. They believe in repatriation to Ethiopia and consider themselves to be one of the tribes of Israel. Rastafarians believe that certain Old Testament chapters speak about Haile Selassie and Ethiopia. “Jah,” or God, is seen as a black man. The Rastas see themselves as the true Hebrews, chosen by “Jah.” Right-living Rastas are considered to be saints, and the others are called “brethren.”
The Rastafarian religion has a code against greed, dishonesty, and exploitation. Except for the sacramental smoking of ganja (marijuana, the possession, sale and use of which are illegal in Jamaica), true Rastas are law-abiding, have strong pride in black history, a positive self-image, and strive for self-sufficiency. The Rasta lifestyle reflects these beliefs.
Some of the orthodox Rastas resemble biblical figures, bearded and garbed in long robes, carrying staffs and covering their dreadlocks in turbans. Rastas quote Leviticus 21.5: “They shall not make baldness upon their head, neither shall they shave off the corners of their beard, nor make any cuttings in their flesh” as the reason for wearing dreadlocks, which are formed by leaving hair to grow naturally without combing. The longer the dreadlocks, the longer the Rasta’s devotion to the holy ways of living. Many Rastas wear dreadlocks wrapped neatly in turbans, and this is the only outward sign of their religion. They incorporate the colors of the Ethiopian flag, red, green and gold, into all kinds of clothing.
The Rastas’ diet, called I-tal (which means “natural” in the Rasta language), is essentially a strict vegetarian one. They believe that man should eat only that which grows from the soil. Food should not include the dead flesh of any living animal, and pork is strictly omitted. This diet also excludes manufactured food of any kind because it contains additives, which Rastas believe cause illnesses, such as cancer. In addition, the foods they eat are grown naturally, without the use of any artificial fertilizers.
I-tal cooking uses the produce of the land—peas, beans and a variety of other vegetables, starches and fruits that are locally available. While some Rastas will eat fish, chicken and I-tal food, others will eat only I-tal food in its raw state. Ganja is often included in cooked foods, and infusions are taken for medicinal purposes. Rastas abstain from hard liquor, beer and wine. Instead they drink fruit juices that are mixed to create nonalcoholic I-tal drinks.
Some Rastas do not use silverware or plates. Instead, they eat from coconut-shell bowls and calabash bowls with their fingers. This, they say, identifies them with their African roots. Some Rastas go so far as to refuse to drink processed water and instead collect rain water to use in the preparation of their food.
“Groundlings,” or gatherings, are held at specific times to celebrate the birthday of Haile Selassie or the Ethiopian Christmas and New Year. At these gatherings the niyabinga drums and Rastafarian music create an intense spiritual mood.
Ganja, which most likely came to Jamaica with the East Indians, plays an important role in the lives of the Rastas. Ganja is smoked in cone-shaped “spliffs” made from brown paper bags or newspaper, or in a bamboo chillum pipe that is passed around by members. The Rastas smoke the herb to inspire open conversation.
The Rastas have developed their own dialect by replacing the “me” in the Jamaican Creole language with “I and I,” in order to insert a positive notion of self into their speech. For example, “me have mi table” is changed to “I and I have mi table.”
Vibrant colors are the hallmark of Rastafarian art, and its influence can be seen in the works of traditional artists such as Parboosingh, as well as in ceramics, the theater and dance. The profound influence the Rastas have had on indigenous musical forms is well known, from ska to rock steady to the most significant phenomenon, reggae. The latter, with its hypnotic beat and protest lyrics, has created an artistic form that has taken on a life of its own and carried the spirit of Rastafarianism throughout the world.
From the Field to the Table
Exotic fruits and vegetables of every color and shape find their way into Jamaican cuisine
By Norma Benghiat
It might have been the climate and fertility that first brought the Amerindians to Jamaica, but it was the search for gold that brought the Europeans. When this search failed, they turned to the island’s other resources. There are crops that were brought to Jamaica from far away that have flourished here as in no other place.
In the days of the great plantations, many slaves were allowed to grow their own vegetables in tiny plots around their huts— though animal husbandry was, for the most part, forbidden them. There was a superstition that slaves allowed to eat red meat would develop a taste for their masters. Small-time agriculture, however, prospered in this way, producing a surplus the slaves were encouraged to sell among themselves. This produced the Jamaican tradition of Sunday as market day—a swirling scene in the center of a town, the air alive with shouts of higglers (street vendors) hawking their wares.
Jamaican markets were the social gathering place for the country folk to meet to gossip and exchange news. Both the buyers and the sellers came together to partake in this weekly event, which could be likened to a country fair.
On her way to the market near Port Antonio, this woman has stopped to show us her freshly picked mangoes. The traditional way to carry a bundle is on one’s head.
In those days, the country folk would set out very early in the morning, or often the day before, with their donkeys laden with produce. Drays drawn by mules would create a mighty traffic jam as they weaved through the throng of people.
Inside and outside the market there would be an abundance of colorful fresh fruits and vegetables—red tomatoes, mangoes and pawpaws; purple eggplants; a green abundance of chochos and callaloo; bunches of green and ripe bananas, breadfruits and plantains—all arranged to catch the eye of the passerby.
Part of the noise and bustle were the loud cries of the higglers, who, as Martha Beckwith wrote in Black Roadways, “had their own musical cry which rises and falls with a peculiar inflection.
“‘Buy yu’ white yam!, Buy yu’ yellow yam!, Buy yu’ green bananas!’
“‘Ripe pear fe breakfast—ripe pear!’”
Peddlers or higglers, like the one pictured, are usually female, a tradition that has predominated since it was brought over from West Africa during the colonial period.
Not many itinerant vendors are to be found in towns today. The higglers have established themselves in market stalls and now often sell on the roadsides, asking prices that are higher than those in the supermarket. The produce they carry, however, is usually of superior quality.
Today’s markets have changed with the times; very rarely are donkeys and carts used for transportation. The market people now arrive via bus, track or van. There are rarely live chickens for sale. Markets are not as vibrant as they were in the presupermarket days, but the market is still the place to find the widest selection of fresh produce.
Much of the vegetables and fruits in Jamaica are grown by small farmers. There are very few large fruit