National Flag: First displayed on National Independence Day (August 6, 1962). The flag features a yellow diagonal cross superimposed on four juxtapositioned triangles (two black, two green). Colors symbolize the following: black (hardships, past and present); gold (national wealth and sunlight); green (hope and vegetation).
National Fruit: Ackee. It was imported from western Africa during the 1700s. When eaten, it must be fully ripe or else it is poisonous. Most commonly, a dish is prepared which combines ackee with eggs or salted North Atlantic cod fish.
National Bird: The “Doctor Bird.” This species is found only in Jamaica. Its feathers are very colorful and iridescent. Its likeness is often featured on logos.
National Flower: The “Lignum Vitae”. It is often bluish-pink in color and the plant is alleged to have medical properties.
National Tree: The “Mahoe”. It is of lesser importance in Jamaica’s lumber industry. Its wood is blue-green in color with variegated yellow hues.
Coat of Arms: In 1661 the English Archbishop of Canterbury designed the original coat of arms. It was changed slightly in 1957. It features a male and female Arawak Indian standing on opposite sides of a shield (which has 5 pineapples superimposed on a Red Cross). At the top is a royal helmet and a crocodile. The bottom mantling contains the national motto: “Out of Many One People.”
Ferns: Jamaica has over 550 different varieties of ferns – more than anywhere else in the world.
Baskets: One of the most common types of Jamaican baskets is called a “bankra”. It is often square or rectangle in shape and made by weaving palm leaves.
Gourds: These are hard-shelled fruits which come from a vine related to the squash family. Carved gourds make unique souvenirs in the form of mugs, cups, or special knacks.
Anancy Tales: Old-style Jamaican folklore relies heavily on a fictitious figure known as Brother Anancy – often characterized as a cunning spider which possesses human attributes.
Jonkonnu: (pronounced John Canoe) an activity which takes place annually during the Christmas season. It features makeshift bands with native instruments and costumed merrymakers (mostly male).
The exact origins of jonkonnu are unknown. However, two schools of thought offer the following theories: First, long ago there was a West African named John Canoe who was given to wearing outlandish attire and would attract onlookers to himself by his unusual physical antics.
A second point of view, which seems more plausible, holds that two West African words (which collectively mean “sorcerer”) account for the term jonkonnu.
Over the centuries the activities and practices associated with jonkonnu were alternatively tolerated, banned or discouraged. Back in slavery times, for example, jonkunnu was forbidden for fear of inciting insurrection. After emancipation, the celebration was prohibited on various occasions because governing authorities sometimes considered it to be uncivilized, obscene or blasphemous. This is no longer the case, however.
The reason Christmas is when jonkonnu occurs is that even during the slavery era bondsmen were permitted a greater degree of freedom to gather in groups and participate in carnival activities. (The same was true in the North American colonies during what were known as “pinkster days”).
Widespread jonkonnu celebrations did not appear throughout Jamaica until around the 1960s.
Duppy: The Jamaican notion of “duppy” has a dominant place in the island’s voodoo and folklore traditions. It stems from an ancient African concept that people have dual souls; one soul, ghost or spirit of the dead ascends to heaven for judgment, while the other remains in the worldly realm. In the latter instance, the belief is that these shades can have a beneficial or detrimental effect on the living. Therefore, it is necessary to perform rites and rituals to attract good or ward off evil. Such practices involve the use of special symbols, talismans and special flora (including mind-altering plants). Included among the more dominant duppy are: “Rolling Calf” (people who lived dishonest lives); “Three Foot Horse” (whose breath is believed to be deadly); “Ol’Hige” (a danger to young children); “River Maid” (a favorite spirit amoung revivalist cults).
Maroons: The Spanish were the first to introduce African slaves to Jamaica. Such individuals replaced the original servile labor force – the native Tainos, who had died of disease and overwork.
When the Spanish were driven out of Jamaica by the British in 1655 many of their black chattels seized the opportunity to escape bondage and fled into the islands mountainous interior. Once there, they established villages (which periodically attracted runaway British slaves to their numbers) and became known as “maroons” (which comes from the Spanish word “Cimarron”, meaning unruly or wild).
English efforts to subdue the maroons were unsuccessful. Ultimately, in 1739 a deal was arranged whereby the maroons would be left alone in exchange for returning runaway slaves.
This arrangement lasted for nearly fifty (50) years. In response to a rebellion in Western Jamaica, however, 1500 English troops were sent along with tracking dogs to round up some 300 maroons. Moreover, in an effort to end this nuisance once and for all, the government ordered the rebels deported to Nova Scotia, Canada. Later, some of these were allowed to go to Sierra Leone, Africa.
Even more fascinating is the fact that after slavery ended in 1838 some maroon descendants/relatives returned to Jamaica as indentured servants.
A maroon presence is seen today in four islands parishes – Trelawney, St. Elizabeth, Portland, and St. Mary. Further, they also are represented in the national parliament.