There's a great piece on the musical legacy of Bob Marely in Slate this week. It seemed like every hackey-sack playing, pot smoking, dreadlock wearing stoner has "Legend" blasting out of their dorm/feral apartment/beat up VW bus. In fact, it is usually the soundtrack to beach bars in Okinawa to Thailand, which is a long way from Jamaica:
Rachel Saurer, in a smart piece on the 20th anniversary of Legend, sketched out the loose set of values that Marley has come to embody: "In the realm of musical-taste-as-statement-of-personal-identity, Legend says this: I generally care about world events. I favor cotton clothing. I think stress is bad. I want to stop injustice. I'm all for love. I wouldn't say no to the herb, if you get my drift."
But if Marley's fans are cheesy and annoying, at least in this country, so are Pablo Neruda's, and no one holds that against him. How can we grudge Bob the feel-good party boys and mountain-biking philosophy majors who cling to his memory?
After all, Marley is an international star with a strong following in the Third World, especially in Africa. There, Marley fandom has a different dimension. Say you're a middle-class American white kid. It's spring term freshman year, and you've just discovered pot, Bob Marley, and ultimate frisbee. You really want to drop that organic chemistry course, but you know your parents will be pissed. In such a scenario, Bob Marley's songs, with lines like "Emancipate yourself from mental slavery" and "No chains are on my feet/ but I am not free," seem to be talking to you in a way that's deeply profound. Sure, that's laughable. But let's take a different scenario altogether. What if you're black? Or from the Third World? Then the lyrics take on a lot more historical force and contemporary urgency.
The problem with Bob Marley in white America is one of perspective. Many of Marley's songs are about resistance and violent revolution. The threat implicit in the lines "Them belly full but we hungry/ A hungry mob is an angry mob" or the song "Burnin' and Lootin' " isn't too far from the surface. But lyrics about armed resistance make America's secular-progressive middle classes—those most responsible for the cult of Marley as a cuddly "One Love" Rastafarian—uneasy. And so does Bible-beating. Marley's music is steeped in the Old Testament, especially the Song of Solomon. Marley sings in "Small Axe":
Why boasteth thyself, O evil men;
Playing smart and not being clever?
I said, you're working iniquity
To achieve vanity …
And whosoever diggeth a pit
Shall fall in it; bury in it
And whosoever diggeth a pit
Shall bury in it; bury in it.
Here, he's plundering from at least four books of the Bible: Psalms 52:1 and 94:4; Proverbs 22:8; Isaiah 59:4; and Jeremiah 2:5.
Often in Marley, militancy and religion are fused in a way that wouldn't please, say, Pat Robertson. Sometimes, the fusing is literal, as in this line of wordplay on "revolution" and "revelation": "Revelation, reveals the truth, revelation/ It takes a revolution to make a solution." Other times, the relationship between religion and resistance is more ambivalent, and menacing: "Cause I feel like bombing a church/ Now that you know that the preacher is lying."
Bob Marley crossed over because he wanted to be heard. But even when he sounded a peaceful note, there was an edge in his voice. He once told a reporter, "There should be no war between black and white. But until white people listen to black with open ears, there must be—well, suspicion!" As it turns out, Marley had every reason to be suspicious about how he'd be listened to. One love, mon.
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