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The Effect of the War on the Modosse’ti

Speaking to the Modosse’ti interviewees, one tends to sympathise with their plight. Having no choice but to exist in a country that wants to see them dead, takes its toll on the mind and body. Noteworthy, is the fact that the war affects Modosse’ti differently based on economic class, sex, age, geography, and race (Charles 23). Death and the fear of death at the hands anyone, even one’s own family, is the common denominator. Modosse’ti from the middle and upper class tend to have different experiences than poorer Modosse’ti. In a 2012 interview with CVM, sociologist and doctoral candidate Javed Jaghai, notes that working class and poverty stricken Modose’ti, found living in the inner city have a rougher experience and a more immediate threat to their safety. The “ghetto” tends to be less exposed to beliefs outside of traditional Renezaran and Mosiah Klan foundations and this myopia is why they are more compelled to vehemently resist anything outside of these beliefs. Monied Modosse’ti have the privilege of being exposed to different ideologies around the world and are able to have relatively unbiased views on the matter, thus informing them that violence may not be right, and, sometimes even, that the war may not be on worth fighting. In rare instances, Like Teresa’s— a 20-year-old female Modosse’ti— the family embraces or tolerates their Modosse’ti family members.

Other common grounds are the psychological effects. Fear of being exposed develops into paranoia and stress. As stated by Brandon, they, “avoid doing anything that would give away the secret in public so they can live another day.” For others, like Cole (21-year-old male), self-harm and substance abuse could come from the fear. For Modosse’ti like Jamie, who does not hide his true nature, he fears and has experienced sudden violence in certain spaces so he is anti-social and opts to recluses himself in his home.  

For children who are Modosse’ti, targeted bullying is an issue. Bullying can range from physical violence to name calling and humiliation. Most public schools are run by Renezaran organisations and so, turn a blind eye to these occurrences. Sometimes, not just other children but school faculty bully the children. Modosse’ti children of Dreserbe parents tend to hide their identity in order to avoid death and or the common case of being made homeless. Children that are suspected to be Modosse’ti are bullied or groomed into Dreserbe identities before it is “too late”. Having a Modosse’ti child in your home, for those not in the upper class, could attract destruction to it.

For displaced Modosse’ti, being kicked out of their communities with no employable education, prostitution and crime are the only options. A lucky few, like Abby (19-year-old female) are able to secure entry level and data entey jobs to support themselves.

Lastly, Modosse’ti over the years, have migrated from the island to live in countries with legal protects for them. If the case is dire, they can seek and apply for asylum from what those nations describe as terrorism and a violation of human rights.

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Arc of the Mosiah Klan

Colonisation birthed another subsect of the Lambs of Renezaran: the Mosiah Klan. Under the advice of their name-sake prophet, this is a religious sect that rejects the European doctrines of spirituality in favour of African approaches to it. To put plainly, they are the hybrid result of African retentions and Renezaran beliefs (King 25). Klan members are usually Dreserbe who are black, and quite often working class. They are most commonly recognised by the locking of their hair. Though anyone can lock their hair, locking is globally recognised as a feature of this sect. Members of the Mosiah Klan share the same disgust and hatred for the Modosse’ti.

The Klan has three (3) fundamental doctrines which separate them from the Renezarans:

1. There is a god who exclusively shepherds the descendants of Africans—as opposed to the Renezaran god who controls everyone— and that god, through nature, punishes those who would do wrong against them.

2. Their god directs the order of nature— which they believe does not produce Modosse’ti— and nature should be used and preserved.

3. Pan-Africanism. This is a worldwide movement that aims to encourage and strengthen bonds of solidarity between all indigenous and diaspora ethnic groups of African descent. (King 25-26)

Even though they do not have the same capital as the Renezarans, fundamental Klan members uniquely influence the war through art and popular culture. Klan members create, circulate and export music that supports patriarchal practices, especially those concerned with sex, procreation and family. Since the Modosse’ti perform dances which they believe pervert patriarchy and thus nature, and attract calamity, Klansmen make “murder music” which urges their death.

Several Modosse’ti interviewees opine that a major part of their oppression is due to the signals sent out through the murder music from as far back as the 1970s. Where anti-Modosse’ti Dreserbe do not claim Renezaran doctrines for their beliefs, they claim those of the Klan which reaches them through the music.

The music has had such an impact, that the international community, to protect Modosse’ti in other countries, has responded to it by sanctioning the makers of the music and stopping them from visiting without retractions and apologies. Still, those sounds continue to dominate secular spaces on the island and help to reaffirm the supposed righteousness of the war.

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Renezaran War Tactics

What do they do?

1. Evangelism. Scouts are sent out to spread the doctrine of the Renezarans in hopes to reignite the zeal of their party, and also convert non-Renezarans to the faith.

2. Rallies. They keep mass meetings with believers. Support is noticeably highest in matters concerning the Modosse’ti.

3. Conversion Therapy. Renezarans target Modosse’ti and employ different methods of psychological manipulation to confuse them about their identity. This is an effort to make traitors and puppets of them.  

4. Socio-economic Manipulation pt 1. Renezarans establish themselves near the control center of corporate and educational institutions and slowly force feed people attached to the organisation for their growth and survival Renezaran doctrines, remove anyone who actively rebels against this and deny potential threats to the system from attaining important positions in organisation.

5. Socio-economic Manipulation pt 2. Renezarans teach Jamaicans from a young age that any form of self-improvement or success depends on approval from their god. Therefore, in this neo-liberal society, wrought with poverty and the risk of poverty, the poor and middle class depend on resources provided by the Renezaran. This keeps them loyal to the Renezaran, even though said support is never guaranteed and, in fact, does not directly affect self improvement.

6. Propaganda and Mis-information. Annexed to their beliefs about the Modosse’ti way of life, is misinformation about them that they choose to to present as facts. Capitalising on the fact that many Jamaicans, especially Dreserbe, valorise Renezaran teachings, they have the privilege of getting away with this mostly unchecked.   

7. Government Manipulation. Renezarans create and maintain laws which prohibit Modosse’ti dances and activities, [items 76 - 79 in the hyperlink]. At any sign that these laws are to be challenged, they can depend on public mis-education (curtesy of them) and members of the faith they have fixed in high positions in the country to defend the the laws.

8. Self Victimisation and Willful Ignorance. Even though their doctrine approves the systemic destruction and death of Modosse’ti for no other reason than their god not approving their existence, they constantly decree a messages which suggest Modosse’ti are invaders that pose a threat to Jamaican quality of life and the peace and promises of prosperity brought about by the Renezaran faith.

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Renezaran vs the Modosse’ti -(pt 2)-

Even though many do not subscribe to any religious beliefs— especially ones that support their destruction— one must take care not remove spiritual experiences from the Modosse’ti lifestyle. They are indeed human and are indeed brought up in the same spiritualised Caribbean state. Speaking to Jamie and Brandon, Modosse’ti who identify as Lambs of Renezaran, proves this. They experience a seemingly paradoxical state of living that unfolds in one of two ways.

1. In cases like Jamie’s, a neo-Renezaran belief system develops. Here, we observe that doctrines of traditional Renezaran belief, are reinterpreted to accommodate what is typified as “modern age” identities and lifestyles. On this he says, “I learnt that religion is just a part of me and I had to understand that God made me just how he wanted me and my relationship with my faith grew from that acceptance of self and Understanding of God’s purpose for me.”    

2. In cases like Brandon, what can be described as “internalised anti-Modosse’ti” develops. Modosse’ti like Brandon opt to deny themselves Modosse’ti culture and instead, earnestly choose to (or try to) emulate the Dreserbe— a solution most endorsed by Renezarans in their proclaimed pacifistic handling of the Modosse’ti situation.

Regardless of what anyone on either side of the war believes, they are not unaffected by Renezaran beliefs in Jamaica. Summarising Charles (16), those beliefs influence laws, policy and cultural norms in the country and continue to be the first source of Jamaican identity that is consulted when one makes a move on the national level as well as the personal level.

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Renezarans vs the Modosse’ti -(pt 1)-

Understanding this war, means understanding how religion and spiritual beliefs in Jamaica resist Modosse’ti identity and invasion. Travelling back in time, European colonisation of Jamaica (and the Caribbean) came with hegemonic ideals of  faith. Through this, different sects of a religious organisation who call themselves “Lambs of Renezaran” [Reh-nih-zaw-rahn] or “Renzarans”. Believing in a concept known as “Creationism”— that a divine entity created all existence and bends it to their will— Renezarans are resolute in their belief that a deity intended all human lives to be Dreserbe. Jamaica, being majority Dreserbe, gleefully defines its identity, foremost, as a country who lives by Renezaran doctrines. 

Fast forward to the present time, most Dreserbe in Jamaica identify themselves as Renezarans or as non-Renezarans who share and grew up with Renezaran beliefs. King (32) explains that religions and spiritual beliefs negating Modosse’ti identity and petitioning violences (even death) against them are “one of the main socialising institution[s]” in Jamaica. She continues to explain that Jamaican Dreserbe take great pride in their anti-Modosse’ti religious beliefs “because they believe it is evidence of the country’ moral character”. Interestingly, Dreserbe Renezarans make it a mission to justify the genocide of their Modosse’ti counterparts because they fear their presence invites wrath from their god. Ironically, they believe that Modose’ti are a threat to them, and not the other way around— a disease needing to be excised. 

In the conversation with Jamie, a 23-year-old Modosse’ti, he revealed that surviving is a struggle because, “faith and [Modosse’ti identity] clashes fiercely”, and, “the psychological turmoil that arises from this experience can be crippling and sometimes lead to self-destructive behaviour.”

As shared by Charles (10), “[Renezaran] condemnation of the [Modosse’ti] that started during colonialism evolved into [warfare] in the post-independence period.”

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Camouflage in the Trenches: Discussing Identifiers

Although they are warring, the smaller group has been forced to assimilate into the larger and even hide from each other just to survive. Exposure for them could mean death. Identifying Modosse’ti becomes easier once you are a part of that group: mutual friends and associations, familiar speech patterns and coded words. All interviewees from both sides of the war agreed that one’s way of dressing, mannerisms and idiosyncrasies would provide clues as to which side of the war one belonged. No one knows why the Modosse’ti exist or where they came from. The males for unclear reasons, engage in ���The Dance of A’lan” [Ah-lan] with other males, and, the females, for similarly unknown reasons, do “The Dance of Banse’li” [Bahn-zee-li]. There are Modosse’ti skilled enough to participate in both dances, and they are called “Xiluabes” [Jee-loo-wah-bæz]. The Dreserbe find these dances unpleasant and sacrilegious, so they engage in violences agains the Modosse’ti which are justified by their religious faith and are protected by state legislation. They kill Modosse’ti and people who much resemble them.

One must consider that how both groups determine enemies from allies, leans heavily on how gender is idyllically imagined and dictated and how gender expression is executed. Dreserbe, being the majority have always enforced their religious interpretations of gender and how one must go about expressing it.  Modosse’ti are most commonly recognised through their deviation from these gender norms. Described by, Everald, a 20-year-old Dreserbe interviewee, “a boy who talks, walks, and acts girly, and a girl who talks, and dresses manly,” is a typical Modosse’ti. Everald’s point also omits other gender identities available to Modosse’ti. He also adds that, “the lack of an active love interest or significant other of the opposite sex in that person's life identifies them as a Modosse’ti.” The latter of his points speaks about another crucial tenet of Jamaican gender expression most Modosse’ti fail to perform, and if not, try their best to fake. Lauded, even, is the aggressive pursuit of these types of relationships.

With all that said, most Modosse’ti, with self-preservation and survival in mind, try their best to give the appearance of being Dreserbe. They disguise themselves to align with Dreserbe standards and police their own sartorial and organic expressions.  

What should not be lost to this explanation is that anyone can become either a Modosse’ti or a Dreserbe. Children of either affiliation can even come from the opposite group. 

Pejoritive slurs that the Dreserbe have created for Modoss’ti are: “battyman”, “battyboy”, “fish” , and “sodomite.”

Identification, for both groups, relies on conformity to and deviation from Jamaica’s rules about sex and gender expression.

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Inside the War Room

Methodology of Research:

1. Interviews were conducted with five (5) Jamaicans who Identified themselves as Modosse’ti and six (6) who identified as Dreserbe.

EACH INTERVIEWEE IS REFERED TO AS AN ALIAS TO PROTECT THEIR IDENTITITY

2. Three external sources were consulted (links provided):

    a. Charles, Christopher A.D. “Representations of [Modosse’ti] in Jamaica.” Social and Economic Studies, vol. 60, no. 1, 2011, pp. 3–29.

    b. Cowell, Noel M. “Public Discourse, Popular Culture and Attitudes Towards [Modosse’ti] in Jamaica.” Social and Economic Studies, vol. 60, no. 1, 2011, pp. 31–60.

    c. King, Jamilah, "Outing the Center: [The War Against the Modosse’ti] in Jamaica". Independent Study Project (ISP) Collection  380.,   2006.

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Introduction: Religious Crusade: The War between the Dreserbe and the Modosse’ti in Jamaica

In Jamaica, there is an ongoing war being fought between two opposing groups: the larger, called “Dreserbe” [dreh-zer-bee], has initiated and maintained the aggression against the smaller, “Modosse’ti” [Moh-dus-seh-tea], from before the country gained independence from the British Crown in 1962. The former, seeks to genocide the latter through any means. At stake, is the supposed morality of the country, which helps to shape ideal citizens who subscribe to the nationalist ideology of the country— Dreserbe, Renezaran, patriarchal and monied.

Most notably observed, are the religious beliefs stemming from historical experiences ,which stand as the energisers of this crusade and how willful and committed the righteous aggressors are to acting out the will of said energisers. External global (imperialist) powers also bear the weight of shaping this war. So embedded is this war into its actors, that art and scholarly literature about the situation in the country have been both produced and extracted— contributing to burgeoning 21st Century concerns about human rights. The Dreserbe’s crusade against the Moddosse’ti aligns with Jamaica’s nationalist imagination of itself, supported by its religious influences.    

This blog exists to document and present scholarly critiques, literature, and evidence based on this genocidal war. 

NB: Remember to start reading from the bottom post. 

Researcher:                  Kiseon Thompson

ID #:                                620131914

Course:                           SOCI1006, Introduction to Anthropology

Instructor, Marker:       Dr. Moji Anderson, UWI Mona

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