{"id":243,"date":"2015-05-05T02:26:31","date_gmt":"2015-05-05T06:26:31","guid":{"rendered":"https:\/\/wordpress.clarku.edu\/musc210-mip\/?page_id=243"},"modified":"2015-05-05T07:15:16","modified_gmt":"2015-05-05T11:15:16","slug":"prime-minister-michael-manley","status":"publish","type":"page","link":"https:\/\/wordpress.clarku.edu\/musc210-mip\/music-and-politics-in-jamaica-during-the-1970s-5\/prime-minister-michael-manley\/","title":{"rendered":"Prime Minister Michael Manley"},"content":{"rendered":"

\"\"<\/a>The Rastafarian\u00a0movement held precedence throughout the 1970\u2019s. When it came to politics, the interaction between reggae and Rastafarianism associated with democratic socialism. This paved a political path for the People\u2019s National Party left wing leader Michael Manley to take advantage of this opportunity and create an\u00a0agenda.<\/p>\n

Michael Manley was elected Prime Minster and was in office from 1972-1980. Manley was popular and well known as a third world leader. \u00a0Two books were used to understand his agenda including one he wrote about his approach to bring economic reform\u00a0to\u00a0the country. To examine his campaign in relevance to his power in office, I must provide the information in the books as it is written.<\/p>\n

In his campaign in 1972. He had a slogan as seen in the discussion readings called the \u201cPower of the people\u201d that address the issue of political power and its distribution.\u00a0Also his had a campaign song called “Better Must Come”;<\/p>\n

\u201cBetter Must Come\u201d was taken from a popular reggae song that the PNP used effectively in its campaign of 1972. Today, its message is routine and might even be considered tame in comparison with the excoriating lyrics of international reggae artists.<\/p>\n

However, in the early 1970\u2019s this was the \u201cmessage music\u201d of the people, not yet the national treasure that reggae is today. Before such songs and their messages gained currency, they were widely ridiculed for their grammar, spelling and odd vocabulary. To the degree that this slogan communicated a sense of social and political urgency, it did so in a way that reflected the trepidation of the subordinate classes. (K&K 19-20)<\/p>\n

In his campaign in 1972 the PNP defines their agenda;<\/p>\n

\u201cThe regime\u2019s initial formulations of democratic socialism are captured by Michael Manley\u2019s statement that \u201csocialism is love\u201d and the philosophy that best gives expression to the Christian ideal of equality of all God\u2019s children\u201d. Both definitions were aimed at specific targets: the reference to love was directed at Rastafarianism, which was the enjoying a dramatic rise in political importance.\u00a0The other definition assured the electorate of the PNP\u2019s Christian grounding.For the people, the song spoke of the wishes, gried and aspirations of the Rastafarian, the pimp, the scuffler and the other members of the subordinate classes in ways that the JLP, seen largely as the rich man\u2019s party could not. (K&K 179-80)<\/p><\/blockquote>\n

Manley utilized this interaction with music to his benefit in office and progressed\u00a0towards economic reform, which explains the outline in his book, “Politics of Change a Jamaican Testament”. There are two main sections to lay a foundation for this change, one is “A Philosophy of Change” (1) and “The Strategy of Change” (65). In the main sections, he discusses in sub sections topics such as social justice, equality and the restructuring of a post colonial economy.\u00a0This allowed Manley to determine a well established plan of exception during elections or humanitarian causes.<\/p>\n

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