Earle Philip, along with Terrence Oneray, Nicole Joseph and Joy Jarvis, working in conjunction with GEM Promotions and Trinidad and Tobago Gospel publishing have launched Jubilee House. "This is the first national gospelypso tent to be officially launched in the history of Trinidad and Tobago," says Earle Philip who is in charge of the band and a prominent gospelypso artiste. "There was one other similar tent last year, but it was unofficial." Jubilee House started on January 7, 1999 on the Brian Lara Promenade, "but the turnout wasn't so great," says Philip, "mainly because of the lack of advertising." Philip's expectations for coming performances are high, because the last tents in La Horquetta and at the Point Fortin Civic Centre were live on 94.1FM. Philip is uncertain about the dates of the other performances, but places like Scarborough, Toco, Talparo and the Cruise Ship Complex are going to be future venues for Jubilee House.

The vision of Jubilee House is to be the best calypso tent in the nation and to export this cultural art form to the Caribbean and the world. Another objective of this tent is to establish and reinforce positive Christian values with a positive message targeted primarily to the youth of the nation. It is a straight gospel calypso tent. There will be political and Bible commentary, testimonies and humorous songs. "So far," Philip says, "there is a good following from various church groups, especially among the youths, but we are hoping that non-church goers will attend. We are looking for a mixed audience."

Some of the artistes include Joel London, Francelia Jackson and Noel Richards, and the songs include "Cover Your Husband", "Savannah" and "Fusion." Philip is not too clear on future dates, but "Jubilee House" will run indefinitely, up until the end of the Lenten season at least.

But what really is gospelypso?

Rev. Angela Williams of the Mt Hope Worship Tabernacle offers a simple definition of gospelypso: "The lyrics are purely gospel and they are sung with the cultural base of Trinidad, the calypso beat." Williams explains that "music is amoral, it can't be good or evil, it's the lyrics that really make the difference".

Rev. Williams share a recent experience she had in Sri Lanka. "I went to Sri Lanka last year, and people kept asking me how I managed as a wife, a mother and a minister. One day, in the midst of my ministering, I got up and sang a happy song. The name of it was "The Reality Is" which is, in essence, telling the people how I manage. I sang it with a Trinidadian rhythm. In the middle of a different culture, I created a song that was unique to my own culture, and yet it’s not evil. The lyrics say all."

Some feel that gospelypso is a recent happening. Earle Philip states that "gospelypso started in the 70s, 1972 or 73, to be more precise. One of the first persons to perform a gospelypso was Mystic Prowler in the early 70s, when he sang 'A man is a man when he thinking clean'."

Sean Daniel, calypsonian and gospel singer, reinforces this view, "I do not see gospelypso as a new art form because of the arrangement of the songs. It's calypso, with gospel lyrics." He believes that gospelypso and calypso is the same type of music as the arrangement is the same, "if you take away the lyrics, it's calypso".

Philip continues, "Lelan Henry, head of the Trinidad and Tobago Youth for Christ, has, since that time, started a gospel competition in the early 80s that runs yearly. We encourage the young people to write gospel calypsoes about their personal endeavours into Christianity." Philip gives his opinion on gospelypso, "We have found that it is very easy to use our culture to spread the word of Christ."

This new style of music is all well and good, but do the people like it, and does the church accept it?

Rev. Joy Abdool, of the Susamachar Presbyterian Church, is firmly in favour, "For me, gospelypso is the most creative, indigenous form of proclaiming the gospel, musically. I am quite fascinated by it."

Rev. Williams feels that "gospelypso is becoming more and more accepted by firstly the religious circles and by the media."

According to Williams, "Sometimes when I travel abroad, people (usually Christians), ask for our music - meaning Trinidadian - and they embrace our music openly."

Daniel feels that gospelypso is resisted by the church because of its association with calypso. Calypso has been rejected by the church because the majority of calypsoes have risen to fame not only for their rhythm, but also for their catchy but smutty lyrics.

Daniel describes a knife, which can be used to cut ingredients for a sandwich, which can be enjoyed. That same knife can also kill someone - it can be a deadly weapon.

"That knife represents the two sides of calypso. It can be used for good and for evil."

He reinforces his, and many others, beliefs about this form of music, "gospelypso is a song of salvation, a message of grace and it brings about The idea of Jesus being the Saviour. It points to Christ and it is put across in a form that we can all relate to."

For Daniel, there are problems involved with getting this music off its feet. "The church would have preferred to put across its message in a different way."

"International support will not be favourable," Daniel predicts, "judging from the reception I received in St Thomas." It seems that when Daniel began to sing his gospelypso in a church there, people actually got up and walked out. "St Thomas is a sample audience. They are representatives of the American audience and their consequent reaction to my music. Their non-acceptance is a good indication of how America will receive me."

He feels that "some people will not listen to you if you sing in a way to which you are not accustomed because the traditional message is not put across in the same way."

Reverend Joy Abdool agrees with this point when she remembers an instance when she introduced it to the congregation. "The older people did not receive it well. They felt that the gospel was degraded, as calypso is associated with bacchanal. They don't see the good in it."

However, there are those that appreciate gospelypso. Sean Daniel recalls an incident where he put on a gospelypso show and "we saw people spontaneously give themselves to Christ. This type of music could really reach some people. They see it as a beacon of light."

Reverend Abdool also shares this view and she adds that "it is an interesting form of music that will intrigue and interest the young people. It is a positive approach to spreading the word. However, people have to be mindful and careful that they don't go overboard and distort the Word."

Daniel sees his role clearly: "We use the calypso art form to let the Light and His message shine through. It's all about how you package the message. You look for a way to grab the public's attention, and go with it." Reverend Angela Williams' believes that "gospelypso, like pan in the church is evolving, and the acceptance is growing. If given a change to develop it would have a positive impact on the nation and the world. The lyrics are clean and they are expressed in the music of our culture."

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