rastafari mystic: the principle of word, sound and …
TRANSCRIPT
1
RASTAFARIMYSTIC:THEPRINCIPLEOF
WORD,SOUNDANDPOWER
TothelivingmemoryofRasTehuti,
Forhisteachings,guidanceandlove.
TommyLockward
April11th2016
Dr.GwendolynSimmons
DepartmentofReligion
UniversityofFlorida
2
TABLEOFCONTENTS
Abstract……………………………………………………………………………………………..3
Introduction……………………………………………………………………………………….4
ChapterOne:Word……………………………………………………………………………..20
ChapterTwo:Sound……………………………………………………………………………27
ChapterThree:Power…………………………………………………………………………35
ThePrincipleInDirectExperience………………………………………......................41
Bibliography……………………………………………………………………………………….46
3
ABSTRACT
ThestereotypesthatsurroundtheRastafariReligionormovement,asitis
recognized,aresuchthatmanyhavecometoknowthroughthepopularityofreggae
music.Themovement’sriseoutofcolonialismgivetheRastafariphenomenona
uniqueoriginthatextendsfarbeyondtheislandofJamaica,intoAfricanandother
ancientcustoms.Thisthesisfocusesontheall-encompassingprinciplewithinthe
movementthatincludesmusic,speechandcultureacrossallgroupsand
organizationsthatidentifywiththeRastafariphenomenon.Withtheguidelinesof
studyinmysticalexperiences,PsychologistWilliamJamesdevelopedtheframe
workofdirectexperienceandthedivinewithin.Withthisapproach,Ioutlinethe
waysinwhichtheprincipleofWord,SoundandPowerisessentialinunderstanding
Rastafarianditsidealsondivinity.Theshortfilmanddocumentarysegment
extendstheacademicandfieldresearchintoadirectexperienceontheRastafari
wayoflife.Thevideosegmentcentersadiscussionwithoneindividual,anddoes
notdetailacommunalexaminationofthemovementasawhole.Initsoverall
exhibition,thisthesisanalyzesthemysticalelementsofRastafaribyproviding
examplesfromscholars,practitioners,andreadilyavailableworksonpopular
media.
4
INTRODUCTION
Whenconsideringtheword“Rastafari,”theimagethatmostlikelycomesto
mindisthatofdreadlocksandheavyvolumesofmarijuanasmoke.Infact,most
peoplehaveheardofthiswordthroughtherhythmsofreggaemusicinasequence
thatisloudlychantedas“Jah,Rastafari!”Inthispresenttime,thisReligious
phenomenonhasbeenwidelystudied,writtenaboutandinvestigated.Themain
figuresassociatedwiththismovementareformerEthiopianmonarchsHaile
SelassieIandEmpressMenen,Pan-AfricanistMarcusGarveyandreggaemusician
BobMarley.Therearemanybooksandsourcesthatdocumentthemovement’s
chronologicalprogressionanditsculturalimpactwithintheIslandofJamaicaand
theAfricandiasporaasawhole.InthisthesisIdonotattempttogiveadetailed
accountofthehistoricaloriginsofthemovement,butratherIfocusonthemystical
aspectsthatsurroundit.ItissaidthatMarcusGarveyprophesizedthattherewillbe
akingcrownedinAfricawhowouldbringredemptiontopeopleofAfricandescent,
andcertaingroupsinJamaicasawthefulfilmentofthisProphecywhenthe
Ethiopianmonarchs—HaileSelassieIandEmpressMenen—werecrownedinthe
year1930.ItwasthenthattheRastafariideologywasofficiallyborn.
TheRastafariphenomenonsprangoutofJamaicatoearnworldwiderecognition,
primarilythroughreggaemusic.Duetoitsabilitytoaffectthemassesandreflect
grassrootsideals,theRastafariideologyhasbeenrenderedasamovement.The
livingcomponentswithinitalsomakeitacultureinitself;withitsuniqueformof
speech,customs,norms,dressandcommunityrelations.ReggaeandRastafariare
generallyregardedtogohandinhand,anditisinthiswaythattheidealsofthe
5
Rastafarimovementaremainlycommunicated.InthedocumentaryCopingwith
Babylon,thepoetMutabarukastatesthatthe“firstcontactthatpeopleoutsideof
JamaicahavewithRastafariisthroughthemusic,”1whichfunctionsasaneffective
outletforelementswithintheculturetobeconsideredbypeopleallovertheworld.
ThewordreggaeasisattributedtoRastafariisthesoundthatis“comin’fromthe
people.Everydayt’ing,likefromtheghetto…whenyousayreggaeyoumean
regular.”2Inotherwords,it’sagenrethatrepresentstheinterestsofthepeopleand
reflectsthesocialdynamicspresentinaCaribbeanislandwithhistoryofslavery
andcolonialrule.Duetothepopularityofthemusic,themovementhasbeen
embracedbymanybutitislargelyviewedintermsdreadlocks,reggaeandthe
smokingofcannabis;regardlessofitsmuchrichersymbolism.Therearesome
truthstotheseassociations,aswillbediscusseslaterinthiswork,butthesehave
beensubjecttomuchmediabiasandmisinterpretationsthatpreventsany
alternativeanalysisandperspectivesforconsideration.
Duringmyacademicresearch,Ihavefoundmuchinformationbyscholarsand
otherinvestigatorsthatdirectlycontradictmypersonalexperienceswiththosein
identificationwiththemovement.Onesuchexampleistheclaimmadebythe
scholar,LeonardBarrettandhisstatementthattotheRastafarians,“TheWhite
1 Mad-Links. Coping With Babylon (Jamaican Documentary). Video clip, 1:20:07 running time, published Aug. 5, 2013. Youtube.com. Accessed Nov. 2015. https://www.youtube.com/watch?v=EcKGqREYAHY. 2 Ptahsen-Shabazz, R.A. Black to the Roots: Reggae’s rise, downpression, and reascension. Pennsylvania: Those Four Sounds Press, 2008. Print. 36. This is attributed to the group Toots and the Maytals, the credit is theirs for naming the genre.
6
personisinferiortotheBlackperson,”3whichhestatedtobeamajorTenantofthe
movement.However,suchclaimsquicklyfallshortwhenconsideringthatthe
Rastafarimovementactuallyrepresentsthehumanitarianeffortsthathavebeen
establishedbytheEthiopianmonarchyasexplainedbythesongWar,writtenby
acclaimedreggaestarBobMarley.Itisanadaptationofthespeechgivenbythe
EmperorHaileSelassieItotheUnitedNationsin1963.Themessagewithinthesong
defiesanyattributiontowardshatredandracismwithintheRastafarianideals:
Untilthephilosophywhichholdsoneracesuperiorandanotherinferioris
finallyandpermanentlydiscreditedandabandoned;thatuntilthereareno
longerfirstclassandsecondclasscitizensofanynation;Thatuntilthecolor
ofaman’sskinisofnomoresignificancethanthecolorofhiseyes;Thatuntil
thebasichumanrightsareequallyguaranteedtoallwithoutregardto
race…Untilthatday,theAfricancontinentwillnotknowpeace…4
AlthoughthethemeofraceisexpressedwithintheRastafariidentityintermsof
veneratingelementsandfiguresfromAfrica,itisonethatstemsfromapeoplewith
historyofoppressionandslavery.MarcusGarvey,theJamaicanPan-Africanactivist
andnationalherowasgreatlyresponsiblefortheriseinAfricancenteredideasin
Jamaicaandthediaspora.Itisgenerallyacknowledgedthathewasacatalystforthe
RastafarimovementduringaperiodinJamaica’shistoryknownasEthiopianism;a
timeinwhichtheAfricandiasporatraceditsAfricanancestryandheritagebackto
Ethiopia.Garveyisnotedforhisstatementinconnectionwiththis:“apeople
withouttheknowledgeoftheirpasthistory,originandcultureislikeatreewithout
3 Barrett, Leonard. The Rastafarians. Boston: Beacon Press, 1988. Print. A description of the beliefs to be ‘uniquely Rastafarian.’ Some of those Tenants include hatred towards the White race, Haile Selassie I as the reincarnation of Jesus Christ and Blacks as the reincarnation of ancient Israel. 4 Haile Selassie I, Selected Speeches of His Imperial Majesty Haile Selassie I. Lion of Society Publishers & Jubilee printing press, 2011. Print. 374.
7
roots.”5Thefocusandprideonracialidentityisusedasameanstoliftupapeople
thathavebeensubjecttoforeignrule,denigrationoftheirlanguage,cultureandasa
callforthesepeopletorememberandtakeprideintheirorigins.Thisisnottobe
confusedasanexclusivecolor-basedmovement.Ihavebeenabletoobtainadeeper
analysisofthemovement’sancientpastandthecurrenttrendsexpressedwithinthe
music,viaresearchandpersonalexchangeswithmyfriendsRasTehutiandRau-set
Sylvia.6Mypurposeandaimistoexplorethetheologicalandmysticalfacetsthat
helpexplaintheRastafariphenomenoninawaythatgenuinelyreflectsandhonors
mypersonalexperiences.IwastoldearlyonbyRasTehutithatRastafariisalivity;7
awholespectrumofprinciplesthatguidethewayoflivingwithin.Itismyclaimthat
theRastafariphenomenonisarichandspiritualtraditionthathasbeengreatly
misinterpretedbythemodernworld,duetothefactthatonesoutsideofthe
movementauthormostoftheinformation.
Inthisthesis,IseektoprovideadifferentanalysisofRastafaribyallowingthe
viewsandperspectivesofindividualswithinthemovementtobeexpressedand
bringingtotheforefronttheideasheldwithinreggaemusic;usingsourcesavailable
throughpopularmedia.Iintendtoexplorepracticesandtraditionsoutsideof
Jamaicathathavere-surfacedfromAfricaandarepresentwithintheRastafari
5 Garvey, Marcus. Selected Utterances of Marcus Garvey and the Garveyites. The Rootz Foundation Inc. Aug. 2012. 20. Garvey is noted for his statements. 6 This Rastafari couple spent numerous hours with me explaining their lifestyle and customs in contrast to the knowledge that is available through the mainstream media. Although we also communicated via phone, the bulk of our exchange was done through my visits to the Famer’s market where they provided their services. I refer to these exchanges as “Farmer’s Market Talks.” 7 Ras Tehuti, Farmer’s Market Talks, November 2012. The word livity is used to express the way of life in the Rastafari community.
8
culture.Ihaveobtainedfrommyyearsofinvolvementwiththemovement,thatthe
principleofWord,SoundandPoweriskeytotheRastafariwayoflife,andwillbethe
centralthemeofdiscussion.Themediumofmusicisimportantwithinthisprinciple
becauseitcontainstheessenceofallofthesecategories;castingitspowerof
influenceworldwide.Inaddition,anaudio-visualportionwillcomplimentthis
writingaboutthemovement’swayoflifeandculturalexpression.Thiswillprovide
ameansofdirectexperienceinalignmentwithwhatIcallthe‘RastafariMystic;’the
spiritualvaluesthatareoutsideofwhatcanbedefinedas“religion.”Iaimtoproject
aspectsofRastafarithatarenotreadilyobtainedfromacademicsources,andto
provideadirectexperienceofaRastaelder.Theaudio-visualportiondocumentsthe
familymanRasKimbu,whowillsharehisownidealsofwhatRastafarirepresents
anditsconnectiontospiritualityandmusic.
IincludetheinformationIhaveobtainedfrommytimespentwithRasTehuti
andRau-setSylviaasanintegralreferenceaboutthemovement.Inviewthey
functionasproperinformants,onthetopicsthatwillbediscussed.Ihaveorganized
thewritingofthesectionsaccordinglytoexaminetheRastafarimovementin
connectiontothespiritualandmysticalphenomena.Inthethesis’chapteronWord,
IwillgointodepthabouttheRastafariusageofwordsandlanguage,exploringthe
rootofbiblicalandAfricantraditions.InthechapteronSound,Iwilldetailthe
movement’simpactthroughmusic,thehistoryandidealswithinit.Mychapteron
Powerdiscussestheculture’shealthregimentanduseofcannabisasasacramentto
harnessthepowerofnature.Lastly,thereader’sexperienceoftheaudio-visual
portionofthethesiswithRasKimbuandhisreggaebandwillgivethevieweraccess
9
toaRastafaripractionerwhoshareshisreflectionontheoverallsignificanceofthe
Rastafarimovement.Ianticipatethat,intheconcludingthoughtsofthisstudy,those
withlittleormuchknowledgeaboutthemovementwillgainvaluableinformation
ontheesotericnatureoftheRastafarimystic.
Itisimportanttodiscussafewimportantpointsbeforegoingforwardsothat
myintentionsandkeytermsareproperlydefinedforthisstudy.Manywould
regardtheRastafariphenomenonasa“religion,”butalsomanywithinthe
movementsaythatitisawayoflife,andthatthereisanimportantandsignificant
distinction.Theetymologyofthewordreligioncanhelpexplainthisdifferencein
thatitsoriginisderivedfromthelatinwordligare,whichistobind,andtheprefix
“re”thatgivesthemeaningtobe“bindagain.”8Thewayoflife,asisexpressedby
manyindividualswithinthemovement,isaspiritual“state”ofbeingoutsideofthe
dogmatic,confined,bindingandconstrictingperspectivethatdominatestheconcept
ofreligion.Specifically,inconsiderationofthehistoryofslavery,spirituality
representsafreedomfrombeingboundorconstrainedtoforeignpractices.During
thetimeIspentwithRasTehutiandRau-setSylvia,Ibecameawareofthediversity
withinthemovementbythemannerinwhichthiscoupleexpressedtheirRastafari
wayoflife.Theydidnotengageinthesmokingofmarijuanaorreadilystudythe
Judeo-ChristianBible.ItisgenerallyregardedthatRastafariansengageinand
encouragetheseactivities,butthenthequestionarisesastowhatmakesone
legitimatelyaRastafarian?ScholarslikeLeonardBarretthaveattemptedtoanswer
8 Hoyt, F. Sarah, The Etymology of Religion, Journal of the American Oriental Society, Vol. 32, No. 2 (1912), pp. 126-129.
10
thisquestionwithhis‘RastafarianTenants,’buttowhatextentisthereaccuracy
withhisandothersacademicinterpretations?Thereare,infact,manydefinitions
andexamplestobefoundwithinthevariousgroupsandpeoplethatidentifywith
beingaRastaorRastafarian.Inalignmentwithexpressingauniqueperspectiveof
themovementthroughmyinformants,RasTehutidefinedhimselfasamystic,and
heheldthenaturalworldasawaytodirectlyexperiencethedivine.Ihavegathered
thatthroughthismysticallensorperspective,theprinciplesdiscussedcanbebetter
graspedandauniqueversionoftheRastafariwayoflifecanbebroughttothe
surface.
ThepsychologistWilliamJamesdedicatedmuchresearchtothethemeofthe
mysticalexperience,explaining;“personalreligiousexperiencehasitsrootand
centerinmysticalstatesofconsciousness…Forsomewritersa‘mystic’isanyperson
whobelievesinthought-transference,orspiritreturn.”10Jamesalsomakesa
distinctionbetweenorganizedreligionandpersonalreligiousexperienceasfeelings
andpersonalrelationshiptothedivine.Hearguesthatallthesearisefrommystical
statesofbeinginaccordancetothegenuineindividualexperience,withavague
definitionofwhatisconsidereddivinebecausethiscanhavenumerous
interpretations.Thisallowsfortheword‘mystic’tohavealooseterminologyand
canapplytoapersonalknowingofthedivine;independentofcategorizationor
logicaldefinitionthatarementionedinthenoeticqualitiesofthemystical
experience.11Suchexperiencesareoutsideoflanguagearticulationandtherealmof
10 William James, The Varieties of Religious Experience: A Study In Human Nature. New York: First Vintage Books/ The Library of America Edition, 1990, Print. 342. 11 Ibid., 343
11
organizedreligionbecausetheytakeplaceinanintimatelevelforeachindividual.
Formypurposes,thisperspectiveonthemysticrealmisinlinetodescribethe
Rastafariphenomenon,inthatitcanonlybefullygraspedintermsofthewayone
choosestolivehisorherlifeinaccordancewiththedivinewithin.
MyencounterswithRasTehutiwerefilledwithencouragementforpersonal
religiousexperiencewithbreathingexercises,meditationandfastingtoreacha
stateofmysticconsciousnessandaheightenedstateofawareness.However,ina
moreconcreteway,theRastafarimovementisalsoinextricablylinkedwithbiblical
folkloresandsymbolismthatarereadilynotedbymodernscholarshipinbooks,
articlesandfilmsabouttheRastafarimovement.Suchconnectionsgivethe
impressionofareligiouspresencewithinthemovement,butthereismoretobe
foundunderneaththelegendsandstoriesthatconnectRastafariandtheBible.The
authorVirginiaLeeJacobsexplainsthat:
TounderstandtheRastafariMovementistounderstandthelifeofHaile
Selassie,whois,infact,theenigmaticRasTafari…Adirectdescendantofthe
Judeo-Christiantradition,heclaimshisancestryfromKingSolomonandthe
QueenofSheba.FundamentaltohisspiritualmakeupistheCopticChristian
beliefofMonophysitism,ortheindwellingexistenceofChristineachofus.Inthissense,RasTafariisGod…12
TheemperorHaileSelassieIisindeedakeyfigurewithintheRastafari
movementandPan-Africanconsciousness.Hisnameissungoftenwithinreggae
music,andmanyoutsidethemovementregardhimtobethe“God”Rastafarians
prayto.Itisalsotruethatsomegroupswithinthemovementregardhimasa
messianicfigure,buttherealityismorecomplexthatmostcandiscern.Itis
importanttoconsidernotonlyhistittlesof“KingofKings,LordofLords,the
12 Virginia Lee Jacobs, Roots of Rastafari, San Diego: Avant Books, 1985. Print. 2.
12
ConqueringLionofthetribeofJudah”13asbiblicallysignificant,butalsohisposition
asemperorintheancientlandofEthiopia.AccordingtoArchbishopYesehaq,an
authorityfigurewithintheEthiopianOrthodoxChurchthathelpedextendthe
church’sinfluenceintheWest,“whenonespeaksoftheEthiopianChurch,onealso
speaksaboutthepeopleandgovernmentofEthiopia,”14whichillustratesthe
multifacetedpositionthatHaileSelassieIheld.Asemperor,herepresentedan
ancienttraditionthatrenderedhimaruler,politicalfigureandonewithspiritual
authority;beingaleaderintheEthiopianOrthodoxChurch.Assuch,hewasableto
domanygreatthingswithinthefaithcommunityofEthiopiaandChrsitianityasa
whole.Tofurtherexpandonthethemesguidedbymyunderstandingoftheword
‘mystic,’theemperorhimselfrelates:
Inthemystictraditionsofthedifferentreligionswehavearemarkableunity
ofthespirit.Whateverreligionstheymayprofesstheyarespiritualkinsmen.
Whilethedifferentreligionsintheirhistoricformsbindustolimitedgroups
andmilitateagainstthedevelopmentofloyaltytotheworldcommunity,the
mysticshavealwaysstoodforthefellowshipofhumanity.15
ItisthesekindsofidealsthatpowerthethoughtsoftheRastafarimovementinits
mysticalaspectsofunityconsciousness.Thisisthereasonwhythemovementhas
transcendedracialandculturalboundariesinharnessingthat“unityinspirit;”
primarilyexpressedthroughthemediumofmusic.
Itwas“BobMarley’scareerthatthefloodgatesfortheinternationalizingof
reggae.From1973to1980,Marleywouldstringtogetheracontractedtenalbumsin
13 Ibid., 2. 14 Archbishop Yesehaq, The Ethiopian Tewahedo Church: An Integrally African Church. Winston-Derek Pub; 1st Edition (June 1997). xxi. 15 Haile Selassie I, Selected Speeches of His Imperial Majesty, 132.
13
sevenyearsforIslandRecords.”22Thesealbumswouldprovidetheoutletfor
sociallyconsciouslyricstobeheardwithAfricanrhythms.Manysongsinducethe
unityofspirit,asstatedbytheEthiopianMonarchintheirabilitytoaffectpeopleof
differentculturesandbackgrounds.Musicisknowntobeapowerfulforcein
bringingpeopletogether,andmanyreggaesongsexpressthenecessityforpeople
allovertheworldtogatherasone.InthedocumentaryHeartlandReggae,clipsof
theperformancewhereBobMarleyholdshandswithtwoopposingpoliticalparty
leadersisshown.Inthosetimes,theislandofJamaicawasdividedwithviolence
betweenthesetwopoliticalparties,butBobMarleywasabletousethepowerof
musicasaunifyingforce.23Therearemanywell-knownanthemsoftheerathat
capturethisnotionsuchas“OneLove,oneheart,let’sgettogetherandfeel
alright.”24Onthesurfacehowever,onemaynotconsidertheseriousanddangerous
consequencesthathavetakenthelivesofartistsincludingBobMarley,PeterTosh,
andHughMundellamongothersforrepresentingtheRastafariidealswithintheir
music.InhissongNaturalMystic,Bobsingsthat“thereisnaturalmysticflowing
throughtheair;ifyoulistencarefullynowyouwillhear.Thiscouldbethefirst
trumpet,mightaswellbethelast.Manymorewillhavetosuffer,manymorewill
havetodie,don’taskmewhy.”25Marley’suseofthewordmysticcanbeareference
22 R.A. Ptahsen-Shabazz, Black to the Roots, 110. 23 GanjaReymie, Bob Marley-Heartland Reggae. Video Clip, 1:26:51 running time, published November 8, 2011. Youtube.com. Accessed Feb. 24, 2016. https://www.youtube.com/watch?v=DcVSe-IgojY. Bob Marley with Michael Manly and Edward Seaga. 24 “Bob Marley-One Love.”[n.d.],Video Clip, accessed July 29 2015, Youtube, https://www.youtube.com/watch?v=O0NentNBRlQ. 25 “Bob Marley-Natural Mystic-Live in Zimbabwe.” [n.d.], Video Clip, accessed July 29 2015, Youtube, https://www.youtube.com/watch?v=paGr-0hGObo.
14
tothelastbookofthebibleanditsseventrumpets,butalsoitcanbeseenasaself-
fulfillingprophecythatexplainsMarley’spassing.26Revelationsisamysteriousand
esotericbookintheHebrewBibleintermsofitspropheticimagery,nevertheless
Marley’slyricsimplytheimportanceofprophecywithinthesoundofmusicandit’s
spiritualrole.
Mypersonalinvolvementwiththemovementstartedwithexposuretothe
music,asIwasbornintheCaribbeanandidentifymyselfaspartoftheAfrican
diaspora.WhenIneededhelptoimprovecertainaspectsofmyhealth,Iwasledtoa
couplethatrepresentedtheRastafariidealsofhealthylivingonaphysicaland
spirituallevel.IrememberthefirsttimeItraveledtothefarmer’smarkettomeet
RasTehutiandRau-setSylvia;theirlockswerewrappedinheaddressesthatcreated
analmost“bulb-like”effectbehindtheirheads.Theysatbehindasmalltablewith
glassjugscontainingcolorfulteas.AsIapproached,thesmellofincensewasvery
pleasantandtheyacknowledgedmewithagentlegesture,theirhandsplacedinthe
heartregionoftheirbodiesfollowedbyaslightbow.Thatexperiencecausedmeto
knowIwasinthepresenceofspecialindividuals,animpressionthatcanonlybefelt
inthehumilityandmannerthattheycommunicated.Ibegandoingfootreflexology
sessionswithRau-setSylviatorelieveapaininmyleftfoot.Overashorttime,the
injurywashealedandIkeptaregularroutineofdrinkingcleansingteas,eating
properfoodcombinationsrecommendedbythemandpracticingfastingtechniques.
Iquicklybegantonoticegreatimprovementinmyoverallwellness.InallthetimeI
spentincontact,IgainedvaluablespiritualknowledgeofRastafarithroughthese
26 The Bible, New International Version, Michigan Zondervan, 1988. Print. Revelations 8:7
15
reasoning27sessionsatthemarket.RasTehutibecamemymentorandcounseloras
hesharedhisexperiences,adviceandworld-viewofwhatitmeanstobeRastafariin
thistime.Ibecamemoreawareaboutthedifferencesthatcomposeanindividual’s
spiritualwayoflifeincontrasttobeliefsystemsandreligiouslimitations.
InoticedduringourexchangesthatTheRastafaricultureisonethatis
happeninginthenow,justasGodisactiveineverythingthatexistsandmovesin
nature.TheprincipleofWord,SoundandPowerarereferredtobythosewithinthe
movementasoneholisticconcept,butIwillelaborateoneachoftheseindividually
togoindepthwiththeirsignificancetothemovement.Thisallencompassing
principleisonethatisactivelyflowingineverydaylife,hencetheRastafari
approachistoharnessthatpowerinthemanneronebehaves,dressesandtalks.
Theusageofwordsisveryimportantbecausethesecancarrycomplexideas.When
referringtothehumanbody,RasTehutiwouldsaythe“goody;”toimplythatthe
word“body”istooclosetosoundoftheword“bad.”28Whenwewouldspeakabout
meetingsometimeinthefuture,hewouldsay“nextstrengthy”insteadof“next
week”becausethesoundof“week”istooclosetotheword“weak”or“without
strength.”InordertohaveabettergrasponthisanditsimportanceintheRastafari
community,theAfricanEarthKeeperRasBenexplainsthisabouttheEnglish
language:
BecauseofitsBabylonianroots,ithasusbabbling,andwhenyoustudythe
towerofbabelitwasallabouttheconfusionofthetongues;tomixmanand
27 The Rastafari culture refer to reasoning sessions as periods of time that involve deep discussion and community building. 28 This idea of words exemplifying two different meanings for the purposes of trickery is closely related to George Orwell’s 1984 novel in its theme of “double-think” or “double-talk.”
16
manandtodivideoneagainstanother,butalsotodivideamanagainst
himself…ababellanguageisonethatwhatyouthinkandwhatyousaydon’t
match.OnemayhavetheintentiontosayIcomprehendsomethingorgrasp
it,andthenyou’llusethewordI‘understand.’Andifyouvisualizeyourselfunderstandingsomethingitmeansthatthingisaboveyourhead;it’sbeyondyourcomprehension.29
Inthiscase,theRastafaricommunityusesthewordoverstandasopposedtothe
wordunderstand,whengraspinganotionortopic.Therelationshipthateach
RastafarianhaswiththeBibleisuniqueandisnottobeconfusedwithastrict
reverencetoit,althoughRasBenhasutilizedtheBibletogetanideaacross.There
areobviousaffiliationsbetweenRastafariandChristianityinthewaythatthe
culturehasreverenceforChristianmonarchsandEthiopia,acountrymentioned
numeroustimesintheBible.30Therealityisthattheconnectiongoesmuchdeeper
andfurtherbackacrosshistoricaltime,asRasBenamongotherscholarshave
exploredtheconnectionbetweenEgypt,Ethiopia,JudaismandearlyChristianity.31
Forthisreason,theBibleinitselfcannotbemadeintoageneralizationthatisagreed
uponbythevariousgroupswithinRastafari.Themovementisdiversewithits
interpretationsandregulations.Intruth,Iwassurprisedtoknowthatmymentor
RasTehutididnotascribemuchimportancetobiblicalliterature.Headvisedmeto
obtaintheMetaphysicalBibleDictionarybyCharlesFillmoretogainesoteric
knowledgeasopposedtoanyliteralinterpretations.Thisisbecause,toRasTehuti,
29 Ras Ben & Bro. Hankh, The Power of “I AM” featuring Ras Ben & Bro. Hankh, video, 55:15 running time, Jul 15, 2015. https://www.youtube.com/watch?v=Hfz8woPCa8w. 30 Psalms 87, 68 & the book of Genesis, Exodus, Kings, Acts of the Apostles among many other passages mention Ethiopia & their countrymen and women. 31 Ras Ben, Rocks of Ages: Anu Edition. Philadelphia: Those Four Sounds Press, 2008, Print. Ras Ben details in his book Rocks of Ages the ancient connection between Egypt’s past, Ethiopia and early Christianity. Sr. Leonard Barrett and Virginia Lee Jacobs have also noted such historical facts.
17
theBibleisnotahistoricaldocument,insteaditscontenthasamoredirectand
personalapplicationinsymbolism.Also,whenspeakingabouttheEthiopian
MonarchHaileSelassieI,hedoesnotregardhimasareturnorreincarnationof
JesusChrist.Manygroupswithinthemovementvaryintheirthinkingaboutthe
rolesthatHaileSelassieIfulfilledduringhistimeasEmperor,buttheyallreverethe
monarchinonewayoranother.
Mymentorwasnotnecessarilyamemberofaspecificgrouporsectionwithin
Rastafari,andsoIunderstandhisowndefinitionofcharacterwithchoosingthe
word‘mystic.’Forthisreason,Iwillnotfocusonthevarious“Houses”32withinthe
movement,butwillaimatprovidingauniqueperspectiveofit.RasTehuti’s
teachingsinvolvingRastafariareoutsidethedogmaticinterpretationsascribedby
thosenotinaffiliationswiththemovement,andIwillillustratethisbyrecounting
myexperiencesandconversationwithhim.
IlearnedwhilebeingaroundRasTehutiandRau-setSylviathatRastafari
representsthebalanceofthedivinefeminineandthedivinemasculineenergies,33
andit’soneofthetangibleelementsthatgoesdirectlybacktoanAfricantradition.
Thatbalancewasexemplifiedinthe1930’swhen“hisImperialMajestyHaile
SelassieIwascrownedalongwithhisEmpress,thehonorableEmpressMenen.”34
ThisancientcustomintheNilevalley,Ethiopia’sgeographicallocation,showedthat
“thethroneofpowerrestsuponAuset’spersonage.Ausarsatuponthethrone
32 This word is used to refer to the various branches or sections within the Rastafarian movement. There are several well known branches such as the “Bobo Shanti” and the “Twelve Tribes” among many others. 33 Rau-set Sylvia, Farmer’s Market Talks, 2012-2013. 34 Tahric Finn, Rastamentary, Video, 1:20:51 running time, published Nov. 1st 2012. Accessed Jul. 29 2015. https://www.youtube.com/watch?v=LY28Hchq9xk.
18
literallyandfigurativelysincethelineagepassedthroughAusetwhoco-ruleda
gender-balancedculturethatwasmatrilineal.”35ThatAfricantraditionhasgenerally
beenpresentinancientEgyptandEthiopia,butstillremainedintactinthe
coronationoftheEthiopianMonarchs.Moreover,othercultureshavedrawnfrom
AusarandAusetasithasbeensubjecttomuchresearchandclaimssuchas:
ChristianityitselfreceiveditsimpetusfromthemodeloftheAncient
Egyptians’historyofthebirthofHeru(Horus)fromtheunionofAusarand
Auset(OsirisandIsis).ThusearlyEuropeanChristianityhadtheBlack
MadonnaandChild(Auset/IsisandHeru/Horus)asitsmostvenerated
symbolofChristianity.36
TheRastafariphenomenonisonethatgoesbeyondtheIslandofJamaica,even
thoughthemusicandculturearisefromtheislanditself.However,itcanbestated
thatthereareclearsynergisticconnectionswithEthiopia,EgyptandevenIndia
whenanalyzingaspectsoftheirwayoflife.Infact,RasTehutirelatedthathisname
derivesfromtheancientscribethatlivedinthelandsofEgyptdescribedbythe
royalpapyrusasoneofthe“NeterorGods.”37Reflectingonthenameofthe
movement‘Rastafari,’Rau-setSylviaremarked,“Rasisatittlegivenofgovernance
inEthiopiathatinaspiritualapplicationsignifiesself-governance,”38butIclaimthat
thesimilaritiesbetweenthedeityRaorAmen-Raisalsowithinthistittleandreflect
itsEgyptiansimilarities.InexaminationofEthiopiainit’scloseconnectionwith
ChristiansymbolisminEgypt,“Amenmeansthehiddenorholyone;thenameAmen
RameantthattheGoddweltwithintheKing,resemblancetotheJudeo-Christian
35 R.A. Ptahsen-Shabazz, Black to the Roots, 63. 36 Ibid,. 63. 37 Ras Ben, Rocks of Ages, 22. Tehuti is also known as “Thoth” in Egypt and “Hermes” in the Greek traditions. 38 Rau-set Sylvia, Farmer’s Market Talks, 2012-2013.
19
Amen,ablessingtothedivine,isstriking.”39InTheEthiopianlanguageofAmharic,
theword‘Ras’literallytranslatesas‘head,’anditsignifiesthespiritualideaofthe
“god-head.”Tofurtherexpressthisideaofthedivinewithin,Rasta-woman,
EmpressSharon,explainsinaninterviewthat“goodandevilliveinflesh;people
don’twanttoacceptresponsibilityfortheirownactions.ButGodisrealandalivein
manandwoman.”40Asthisstatementindicates,theacknowledgmentand
identificationwithbeinga“Ras”isinlinewithacceptingresponsibilityforoneself.
Thisresponsibilityisemphasizedinatheologythatoriginatedinanislandwitha
historyofslavery,asanencouragementtohavepersonalauthoritywithone’s
beliefsandspiritualpractices.ThestatementbyEmpressSharondrawsmorefrom
theancientEgyptiantraditionthanthatoftheBiblicalinterpretationsofgoodand
evil,anditexemplifiestheteachingsimpartedtomeaboutthemysteryoriginsof
theRastafarimovement.
39 Virginia Lee Jacobs, Roots of Rastafari, 13. 40 Tahric Finn, Rastamentary.
20
Chapter1.WORD
OneofthemostfascinatingelementsintheRastafarimovementistheuseand
interpretationoftheHolyBible.Thereisinfact,awholespectrumofemotional
responsesthatencompassesthemovement’sapproachtothewesterncompilation
oftheChristianscriptures.ArecentdocumentarytitledRastamentaryshows
individualswithintheRastafarimovementlikeBillyMysticandotherslivingin
communitiesexpressingtheirviewofGodasintrinsicwithinhumanity.Thisisdue
totheworldviewofhumansasthehighestbeingsuponthisearthintermsofself
awarenessbytheconceptionsheldwithinmodernscience.Thelogicfollowsthatif
Goddecidestomanifestphysicallyonthisearth,itwilldosoinhumanformandnot
asananimalorsomeotherso-calledlowerform.SomemembersoftheBobo-Shanti
communityinthehillsofJamaicaexpressthatthewordhastomanifestinfleshtodo
thework,59andthisrelatesmoreinageneralwayratherthanspecificallyregarding
JesusChristastheonlydivinefigureinhumanform.AlthoughthisisaBiblical
explanationforacentralRastafariviewpoint,itreallyismoremysteriousand
mysticalinnatureonceexamined.IdistinctlyrememberRasTehuti’sreplytomy
questionsabouttheBiblewhenhewouldrepeat,“yeabutitsaythewordwasmade
flesh,”60andhewouldlooktotouchhisarmssignalinghisownpresenceinthatit
reallysignifiesthedivinewithinhimselfandeveryhumanbeing.Apartfromthis,
RasTehutiusedthewordsofHaileSelassieItoillustratehisviewsontheBible,
59 Ibid., Billy Mystic and community in the mountains express the mystic reality of God within flesh. 60 Ras Tehuti, Farmer’s Market Talks, 2012-2013.
21
whichis,“formypartIgloryintheBible.”61TheuseofthisquoteistoexpressRas
Tehuti’sviewthattheEmperorgloriesintheBiblebecauseitisare-tellingofthe
ancientNilevalleymythsandnarratives;thereforeapartofHaileSelassieI’s
ancientheritage.62ThereggaebandSteelPulsealsoreinforcestheAfricancentered
viewsoftheBibleinasongtitledNotKingJamesVersion,andit’smessageof“outof
AfricacamethegardenofEden.”63
Itisveryimportanttoknowandacknowledgethatthereareindividualswithin
theRastafarimovementthatsubscribetotheBiblestrictlybecauseHaileSelassieI
carriestitlesreservedforJesusChristinthebookofRevelations.TheArchbishop
Yesehaq,whenhebroughttheEthiopianOrthodoxChurchtotheCaribbean
encounteredmanyRastafariansseekingtojointhechurch.InhisbookTheEthiopian
TewahedoChurch,hementionsthat“towriteadetailedandoverallaccountofthe
RastafariansandtheirbeliefsinrelationshiptotheBibleisaverydifficulttask.This
isbecausetherearesomanydifferentconceptstobefoundamongRastafarians
today.”64Infact,manyRastafarianswillsaythatonemustreadtheGospels,
Matthew,Mark,LukeandJohntobeabletorelatetoRastafaritheology.According
toRasTehuti,theproblemisthatmanywithintheRastafarimovementarecaught
upinthelanguageandmistranslationsoftheBible,takingawayfromone’spersonal
experiencewiththedivinebyhavingsomethingoutsideofoneselfdictatemoral
61 Haile Selassie I, The Bible Speech. Accessed Aug.19, 2015 www.rastaites.com. 62 John H.C. Pippy’s work on this subject outlines the Egyptian myths and hieroglyphs as the source of the book of Revelations. http://www.revorigin.com 63 Steel Pulse, Not King James Version, www.jah-lyrics.com, accessed Aug.19, 2015. http://www.jah-lyrics.com/song/steel-pulse-not-king-james-version. 64 Archbishop Yesehaq, The Ethiopian Tewahedo Church, 224.
22
values.65Inthissense,theRastafarimovementrepresentstakingresponsibilityfor
one’sself,andthisprocessbeginsbythewayonechoosestousethepowerof
words.
TheRastafaricultureisonethatemphasizesthepositiveusageofwords,and
whosevocabularyistremendouslywittyanduniqueinitslogic.Thelevelof
expressionthatthecultureexhibitsisoutsideofgrammaticalrulesandregulations
thatallowawiderarrayofsignificancetobecommunicated.TheRastafarispeechis
onethatcanbeexaminedthroughthehistoricallensthatenvelopedtheislandof
Jamaicawhenslaveryandcolonialistimposedsocietalvalues.Amongthesearethe
thereligiousauthoritiesofChristianityandtheBible.InhisbookTheRastafarians,
LeonardBarrettwritesthatinordertogainaproperperspectiveofthemovement,
onemustdiveintoslaveryandthereligiositythatstemsfromthemixtureof
EuropeanandAfricantraditions,66andthisisdefinitelyaccurate.Itseemsthatwith
itsblendofinfluences,thepeopleofJamaicahavesoughtawaytoexpress
themselvesspirituallywithinthedifferentreligiousmovementsontheisland,such
asPentecostalismandRevivalism.
AccordingtothescholarBarryChevannesandthefieldworkfoundinhisbook,
Rastafari:RootsandIdeology,theoriginsbehindtheRastafariuseoflanguagestems
fromthesocialarrangementswithinthecolonialislandofJamaica.Heexplainsthat
itisnotnaturalforthepeasantclassorworkertospeakStandardEnglishduetothe
65 Ras Tehuti, Farmer’s Market Talks, 2012-2013. 66 Leonard Barrett, The Rastafarians, 16-25.
23
combinationofEuropeanandAfricanculture.67AstheperspectiveoftheRastafari
movementoriginatingfromsuchamixedculture,aninterestingdynamicoccurs
whenexaminingoneofthemostcommontermsusedinRastafarispeech,whichis
theuseofthevowel“I”insubstitutionfor“me.”Thisisdoneasawayto
communicateapersonalrelationshipwithGodandallthatiscontainedintherealm
ofcreation:
ThereligiousmeaningbehindthissubstitutionisthattheRastafariisalso
partofGod,andifGodisavisible,livingman,itmustmeanthattheRastafari
isanotherSelassie,another“I.”Becauseeveryoneisan“I,”onedoesnotsay
“we”forpluralitybutsays“IandI.”AsthemostcentralwordinRastafari
speech,“I”transformsotherwordsaswell.“Brethren”pronouncedinthe
dialectas“bredrin,”becomes“Idrin”;“eternal,”“Iternal”;“hour,”“Iowa”;
“times,”;“Imes”;“creator,”“Iretor”;andsoforth.68
Inmypersonalexchangeswithindividualswithinthemovement,itistruethatthe
significanceof“I”isusedtoacknowledgethedivinewithin.Infocusingonthe
positive,RasTehutiwouldalwaysenthusiasticallysay“yesI”asagreetingorany
affirmativeexpression.Rau-setSylviaalwaysgreetswiththehandpressedonher
heartasshewouldsay“I,I.”Theuseof“I”isthatwhichdwellswithineveryhuman
beingas“IandI,”theomnipresentspiritofGod.Ingeneralterms,thiswayof
speakinghasbeennicknamedasIyaric,69bythoseinthemovementaswellas
scholarsandinvestigators.
Thissubstitutionphenomenonwithinthelanguagecanbegraspedinthecontext
oftheBiblicalnarrativeinMoses’encounterwithGodrevealingitselfas“IamthatI
67 Barry Chevannes, Rastafari Roots and Ideology, New York: Syracuse University Press, 1994, Print. 167. 68 Ibid., 167. 69 Virginia Lee Jacobs, Roots of Rastafari, 92.
24
am.”70Moreimportantly,isthattheuseof“I”isatoolthatconnectspeopleinstead
ofthedivisive“you”and“me”thatsimulatestheformofthe‘religiousother.’Ras
Tehutiexpressedintheuseof“I,”asaconnectiontothedivinewithinhimselfand
allbeingsineffect.Thisway,pettyprejudiceandracismisnotafactorandinstead
exemplifiesthehonorofthedivinewithin;expressedas“IandI.”71Further
exploringthisidea,Jacobswrites“IandIreflectsthebasicMonophysitebeliefofthe
EthiopianOrthodoxChurchthatthedivinenatureofGodandthehumannatureof
Jesusisoneandthesame.”72Thisthemeiscentraltothemysticworld-viewofthe
Rastafaricultureinthemanneronerelatestooneselfandtherestofexistence.
WhileinaninterviewRastamanJabstates,ashestaresattheoneaskinghim
questions,thatwhenhelooksathimheis“lookingatChrist,”73establishingfurther
thespirituallyintrinsicuseof“IandI”andtheMonophysiteelementsofthe
indwellingexistenceofChristineachhumanbeing.
ItisimportanttoacknowledgethatthefigureofHaileSelassieIcarriesthat
same“I”thatisintendedupontheuseofthevowel.HaileSelassieIinEthiopic
translatesto“thefirstpowerofthetrinity,”whichisalsoemphasizedintheword
‘Rastafar-I’asanindicationofthe“far-eye;”theeyethatseesfarorthespiritual
“thirdeye”74thatisexpressedbysomeindividualsoftheRastafaricommunity.In
essence,theuseofthesewordsisintendedtoinvokeuniversalityandspiritual
70 The Bible, New International Version, Exodus. This revelation is also known as YWHW in its description of “I am.” 71 Ras Tehuti, Farmer’s Market Talks, 2012-2013. 72 Virginia Lee Jacobs, Roots of Rastafari, 92. 73 Tahric Finn, Rastamentary. Members in the community express their interpretations on the Rastafari speech symbolism. 74 Ibid.,
25
symbolismthatexpressthehighestidealsconceivabletomanandwoman.The
purposesthatthemovementhasinuseofspecificwordsistopointoutthelimitsof
language,asexpressedbytheAfricanEarthKeeperRasBenwithhisexplanationof
thewordunderstand.Inpopularmedia,musichasbeenthebestwayinwhichthese
ideashavebeencommunicatedworldwideduetothecontinualpopularityofreggae.
Currently,therootsreggaegroupMidnite,havebeenthepioneersofincludingsuch
informationwithintheirmusic.
Inthemid1990’s,MidnitereleasedtheiralbumtitledRasMekPeace,which
carriedslowsynch-patedmusicwithcleverlyarrangedlyricsexpressingcomplex
culturalandpoliticalideas.InthesongFoolishandtheWise,singerVaughn
Benjaminexpressesthat“semanticdouble-speakallofyourlanguageshave,yousay
the“pro”isgood,yousaythe“con”isbad.Wellisthe“prostitution”good?Andisthe
“constitution”bad?”75ItsaninterestingviewpointthattheRastafaricommunityhas
aboutEnglishasalimitedsystemofexpressionthatisconfusinginitsuseofdiction.
ThesingerVaughnfurtherexpandshismessagepoliticallyinconnectiontothe
militaryashesings“left,right,left,rightmarch,andwhenweleftright,that’swhen
wewentwrong…theysayto“enjoy,”andtheyendyourjoy.”76Withinthesame
albumthesongPagan,PayGonerelatesthatwe’re“livinginasystempagan;every
timeyougetpay;pay-gone.”77Musicwithsuchlyricschallengeheavilythestatus
quoandseekstoactivelybringaboutsocialchange.Thisaspectordynamicis
75 “Midnite Ras Mek Peace Full Album,” Published Feb.4 2015. www.youtube.com. Accessed Aug.19,2015. https://www.youtube.com/watch?v=A4OTOvidQZ8. 76 Ibid., Foolish and the Wise. 77 Ibid., Pagan, Pay Gone.
26
somethingthatLeonardBarrettcallsculturaldissonance,78whichalludestothe
tremendoussocialtensionsthatsuchlyricsevoke.Theusageofwordsinacreative
dialectisonewayofcreatingsocialawareness,butwhenthesecombinewith
messagesthatseektochangethesocialrealtieswithinacolonialworld,therewill
naturallybesomeformofsocialtension.Thisiswhatjustifiessuchassociationsof
culturaldissonanceinthetremendousrolethatmusichaswithintheRastafari
movement.
78 Leonard Barrett, The Rastafarians, 167. In general, the author discusses the elements that make the movement such an interesting social phenomenon in cultural dissonance. By this he refers to the movement’s defiance of what is considered normal in colonial society.
27
Chapter2.SOUND
ExaminingtheoriginsofRastafariandmusic,onefindsthatthehistoryof
JamaicaisverysignificanttothedevelopmentofthisRastafariculturalexpression.
“TounderstandtheimportanceofRastamusic,oneneedstotakealookatits
developmentthroughthedrums.UsedintheRastafaricommunityfor“eartical”or
“churchical”purposes,thedrumsarethreeinnumber:thebassdrum,thefundeh,
andtherepeater(peta).”79Together,thesedrumscreateandmimicthehuman
heartbeat,andsuchasoundpatternhasformedasasayingamongstthecommunity
knownas“do-good,do-good,”80likethatofabeatingheart.Theoriginis
documentedtohavepreviouslybeenBurrumusicfromthedaysofslaverythatlater
became“praisesongsoforiginalAfricantradition,whichwouldexposethegoodor
evilofapersonoravillage.”81Thespiritualelementhasalwaysbeenapartofthe
musicinJamaicancultureasthesetraditionsstemfromvariouspartsofAfrica.
Consideringthis,thedrumbeatbecameachannelforcommunalgatheringswith
prayer,thesmokingofganja,praisesandchants.Thesecommunitygatherings
becameknownastheNyabingi,82whoseceremoniesgathermanydifferenthouses
togetherwithinRastafari.
79 Reckord, Verena. “From Burru Drums to Reggae Ridims: The Evolution of Rasta Music.” The Rastafari Reader: Chanting Down Babylon, e.d. Nathaniel Samuel Murrell, William David Spencer, and Adrian Anthony McFarlane (Kingston: Ian Randle Publishers, 1998), 232. 80 Ras Tehuti, Farmer’s Market Talks, 2012-2013. A motivational phrase said to encourage good actions in the community. 81 Reckord, Verena. “From Burru Drums to Reggae Ridims: The Evolution of Rasta Music.” The Rastafari Reader: Chanting down Babylon, 234. 82 Leonard Barrett, The Rastafarians, 241.
28
TheRastafarimovementisregardedmainlytohavecontributedreggaemusicto
worldculture.RasTehutiandIwouldspendmuchtimediscussingindepthabout
themusicandthemainmessageoftheRastafaricommunity.Hementionedthe
soundofthebandMidniteandhowtheyarecurrentlythemaingroupthat
representstheauthenticRastafarirootssound.83Hewouldtalkaboutthesong
Bushmananditslyrics“youareworriedaboutthestatewhereyoureside,butwhat
aboutthestateofyourmind?...whatdotheyhaveincommon,thistell-lie-vision,in
thiscivil-lie-zationyoulearnpurelies.”84RasTehutienthusiasticallyencouragedme
toplaythissongonrepeatbecauseitrepresentsawayoflifethatisnotsooriented
inthematerialisticcitylife,butratheronethatismoreintimatelyconnectedwith
natureandoneself.TheRastafaricommunitywouldsaysuchastateofbeingis
calledIrie,85likenedtobeinginbliss.WhenIwouldvisitthefarmer’smarket,there
wasalwaysreggaemusicplayingfromtheothervendorswithintheRastafari
communityandmanyconversationswereaboutmusic.
ThemediarepresentationoftheRastafarimovementisonethathasawide
spectrum,butmostpublicationsabouttheRastafarimovementareassociatedwith
cannabisandBobMarley.However,I’vegatheredfrommanypublishedinterviews
andmycommunicationwithRasTehutithatBobMarleywasayoungRasta
comparedtosomeoftheeldersinthehillsofJamaica,signifyingthatBobMarley’s
exampleofRastafariwasnotnecessarilythemostmatureone.86RasTehutiwould
83 Ras Tehuti, Farmer’s Market Talk, 2012-2013. 84 Midnite-Bushman, published May 29, 2008. Youtube. www.youtube.com. Accessed Aug. 20, 2015. https://www.youtube.com/watch?v=meSHaq2NecM 85 Ras Tehuti, Farmer’s Market Talks, 2012-2013. 86 Ibid., 2012-2013.
29
saythatitisnoteverysongofBobMarleyhelikes,thatsometimesentertainersalso
entertainspiritsorotherentities.87ManyhavebeenperplexedatthepassingofBob
Marleyatarelativelyyoungage,andthereareallkindsofideasandtheoriesonthe
subject.Onethingisforcertain,BobMarleywasabletohavetremendousinfluence
ontheworldatlargeandwasrecognizedasasymboloffreedomandpeace.88Ras
TehutioncespokeaboutatimewhenhewasatagatheringtalkingaboutBob
Marley.Uponhisturn,hetalkedaboutthesongNattyDread;Bobsingsthemain
melodyasthechoirofwomensingrepeatedly“nattydread.”ThesonglyricsBobis
singingcanbesummarizedonthethemeofwalkingstreetnumbersallthewayto
7thstreet.89RasTehutirevealedthatthesongsymbolizestheVedic7-chakrasystem
accordingly,andthatthedreadlocksrepresentthecrownchakra.90ThisVedic
Indianreferenceofthechakrasystemisinteresting;asthereisevidenceofthe
interactionbetweenimmigrantsfromtheEasternpartofIndiawhowenttoworkin
Jamaicaaftertheeconomicsituationchangedwiththeabolitionofslavery.Infact
thewordganja,synonymousformarijuana,comesfromthevocabularyofthe
immigrantsfromIndiafortheplant.91
TheauthorVirginiaLeeJacobswritesabouttheconnectionofthebookof
Revelationsandtheprophecyofthe7sealsasadirectcorrelationtotheVedic
87 Ibid., 2012-2013. 88 Rastafari Reader, Chanting Down Babylon, 290. Bob Marley unites two rival political leaders in the “One Love Peace Concert.” 89 Ibid,.290 90 Ras Tehuti, Farmer’s Market Talks, 2012-2013. 91 Virginia Lee Jacobs, Roots of Rastafari, 90. Ganja is known to have been imported to Jamaica by workers from India. It is also referred to as Kali, in honor of the Indian Goddess.
30
systemofthechakrasasthesevensealswithinmanandwoman.92ThesongNatty
DreadcanthenbeinterpretedasareferencetothisVedicchakrasystemduetothe
phenomenonofdreadlocksonone’shead.RasTehutialwayskepthisdreadlocks
wrapped,andregardeditasanimportantspiritualhabitofnothavinghislocks
exposedandleftsensitivetootherpeople’senergies.93Itisalsothecasethatsome
Rastafarimenandwomendon’thavesuchguidelines.Withtheconsiderationof
dreadlockshavingitssignificancedependingontheindividual,thosewhohave
themforspiritualreasonstakeisseriously.TheBiblicalperspectiveonthe
dreadlocksaccordingtoArchbishopYesehaqistheNazaritevow,describedinthe
bookofnumbersintheJudeo-ChristianBible.Similarly,thereisanEthiopian
traditionknownasBahtawi,94oneswhoseparatethemselvestoGodandlivein
worship,butthedreadlocksarealsoembracedbythesemen.Accordingly,the
connectionoftheholyanddreadlockshasbeenexploredasaphenomenonthatalso
existsinIndia’sSadhusorholymen.Thereisaninterestingcorrelationbetweenthe
elementsofvegetarianism,ganjaanddreadlocksamongstRastafariansand
Sadhus.95However,theseelementsareknowntobecentralintheRastafariwayof
lifeandwidelyexpressedthroughreggaemusicasaphenomenonfromthe
Caribbean.
InJamaicanculture,itseemsthatallthathasoccurredintermsofmovements
andspiritualexpressions,hashadaroleimpactingandshapingtheRastafari
92 Virginia Lee Jacobs, Roots of Rastafari, 138. 93 Ras Tehuti, Farmer’s Market Talks, 2012-2013. 94 Archbishop Yesehaq, Ethiopian Tewahedo Church, 225. 95 Stop Over- Documentary, Discovery, History. “Rastas and Sadhus,” Video clip, 2:07 running time, published May16, 2014. Youtube.com, www.youtube.com. Accessed Aug. 20, 2015. https://www.youtube.com/watch?v=PkoVVr0mMyM.
31
movement.BarryChevannesnotesthat“thecharacterofRastafarihasbeenshaped
byRevivalismtoafargreaterdegreethanisthought,andthereforeanexamination
ofthebeliefsystemoftheJamaicanpeasantisinorder.”96Tosummarizethis
analysis,ChevannesattributesmuchoftheRastafaricoreprinciplesoffaithtobe
associatedwiththevariousmodesofspiritualexpressionthathaveoccurredinthe
islandofJamaica,andkeytohisstanceistheembraceoftheRastafarimovementby
thepeasantorworkingclass.97Likewise,intheevolutionofmusicalexpression,we
findthatreggaemusiccomestogetherasaresultofacombinationofgenresthatare
interrelatedandreflectgrassrootsideas.BobMarleyhimselfisnotedtohavesaid
that“thethreeofdem[ska,rocksteady,andreggae]canputtogetherandmekone
‘tingstill.”98ThelatterisinorderofemergenceinchronologicaltimeinJamaica,and
thestatementshowstheconnectionthatbroughtaboutthereggaephenomenon.
Currentlyhowever,thereisacontextualdifferencebetweenreggae,whichcouldbe
usedinmusicalstylebypeopleallaroundtheworld,andauthenticroots-reggae.
Theclassificationofthe‘rootssound’isonereflectingtheidealsofthePan-African
worldand“stemsfromitssocialconsciousnessinspiredbytheteachingsof
Rastafariandoriginationintheculture’stheology.”99Theintentionsofthisgenreof
musicistofacethecomplexsocialissuesthatpervadeinanislandundercolonial
rule.Thepeasantorworkingclasshadalegitimateoutletinwhichtovoiceits
concerns,hopesanddreams.TheexampleofBobMarleybeingabletoriseupthe
socialclassfromhumblebeginningswasalsomajorfactorintheRastafari
96 Barry Chevannes, Rastafari Roots and Ideology, 22. 97 Ibid., 22. 98 R.A. Ptahsen-Shabazz, Ph.D., Black to the Roots, 38. 99 Ibid., 39.
32
phenomenon,asheexemplifiedtheperspectiveofthepeasantclassandtheissues
ofracialmixingbetweenwhitesandblacks.
TofurtherexpandontheRastafarimovementandsocialtensions,themusiccan
beanalyzedasadirectconfrontationofthestatusquowiththetermofcultural
dissonance.Suchmilitancyhasresultedinthemysteriousdeathsofmanyofthe
roots-reggaeartistssuchasPeterTosh,HughMundell,JacobMillerandofcourse
BobMarley.HughMundell,ayoungvoiceintheRastafarimovementwouldbe
tragicallykilledmoreprematurelythanBobMarleywhilereasoninginacarwitha
friend.100Asasinger,hislyricsreflectedthesocialconsciousnessintendedtoraise
awarenessinthePan-Africanworld.Mundell’sinspirationwouldbeaspiritualone
asitshowsinhissongDayofJudgment:“sodothethingsyouknowareright/and
youwilllookbetterinJahJah’ssight.”101Theword“Jah,”asnotedbytheauthor
VirginiaLeeJacobs,isusedheretorefertotheJudeo-ChristianGodknownas“Jah-
Weh.”102Infact,themostcommonreferencetoGodintheRastafaricommunityis
“Jah,”anditcanbeheardinmanyreggaesongs.TheconnectionbetweenRastafari
andJudaismistiedtotheEthiopianaccountsofSolomonKingofIsraelandthe
QueenofSheba.103ItisfromthisunionthatHaileSelassieIclaimsancestryfrom,
hencehisbiblicaltittlesbecomeofevengreatersignificance.Thetraditionholdsthe
KebraNegast,knownastheGloryofKingsfromtheSolomonicDynastyinEthiopia.
100 R.A. Ptahsen-Shabazz, Ph.D., Black to the Roots, 148. 101 Ibid.,148. 102 Virginia Lee Jacobs, Roots of Rastafari, 18. 103 Ibid., 18.
33
IncontrasttowhatmanyRastafarianssayinregardstoablackChrist,RasTehuti
madeitclearthathedoesnotseethemonarchasare-incarnationofJesusChrist.104
Asmentioned,RasTehuti’sthoughtsonHaileSelassieI’sgloryintheBibleisthat
theancientlandofEthiopia,inconnectiontoEgyptcarriesthemetaphorsthatare
presentintheJudeo-Christianscriptures.HestatedthatHaileSelassieIistheChrist,
andthatnooneelsewouldcomeforwardastheChristiansawaitthereturnofJesus
Christ.105Iamabletocomprehendhisseeminglycontradictingstatementinthatthe
ancienttraditionsofEthiopiaandtheregionofEgypt,initscosmologyofthedivine
within,isthereturnoftheChristprinciple.ThisisduetotheactionsofHaile
SelassieIinworldaffairs,suchaswhenEthiopiawasliberatedfromItalian
occupation,hesaid:
LetnotourrejoicingbeinanyotherwaybutinthespiritofChrist.Donot
returnevilforevil.Donotindulgeintheatrocities,whichtheenemyhas
beenpracticinginhisusualway,eventothelast.Takecarenottospoilthe
goodnameofEthiopiabyactswhichareworthyoftheenemy.106
IinterpretRasTehuti’sstatementasHaileSelassieIbeingthere-emergenceofan
ancientenergythatneedstoberegardedinthispresenttime.Theancienttradition
ofco-rulingbetweenmaleandfemaleisaveryimportantasRasTehutiwouldcall
Rau-setSylviahisqueen.107Itistheseprinciplesthatarebeingprojectedinthe
musicwhenonehearsHaileSelassieI,EmpressMenenandEthiopiabeing
mentioned.Thephenomenoncanbelikenedtoaconsciousawakeningbythoseof
Africanancestrytotheirancientpast.Therearenumerousreggaesongsthat
104 Ras Tehuti, Farmer’s Market Talks, 2012-2013. 105 Ibid. 106 Haile Selassie I, Selected Speeches, 338. 107 Ras Tehuti, Farmer’s Market Talks, 2012-2013.
34
expressbiblicalideaswrittenwithinthepalmsaboutEgypt,Ethiopiaandthe
monarchy.Itismyanalysisthatsuchthemesareimportantbecausetheyreflecta
forgottenlegacytotheAfricansthatweretakenfromtheirhomelandtobe
subjectedtoforeignregulationsandculturalideals.
35
Chapter3.POWER
ThereverencetonatureisamongthehighestidealswithintheRastafariculture
becauseitseeksoutanaturalwayoflifeandrelieffromthemodernsocietal
industry.Inthisway,thosewithinthemovementpromotealternativeeatinghabits
thatreflectthisnaturaloutlook.OneofthesayingswithinRastafaricultureisthatin
termsofcuisine,“I-talisvital.”Rau-setSylviaandRasTehutihavesaid,“Rastafariis
notareligion;it’salivityandthat’ssomethingthatcannotbefaked.”108Inother
words,Rastafariisabouttheprincipleandnotsomethingdoneonceaweekoron
Sundayservice.IknowthattherearemanythatstillidentifyasRastafarian,but
havedifferentviewsanddietaryhabitsnotconsidered‘I-tal.’However,the
knowledgeimpartedtomeaboutthissubjectisthattheabstentionfromfleshor
meatisnecessarytobeinthatRastafari‘livity.’Amongotherreasons,itisbecauseit
developsawarenessofothersentientlife.Rau-setSylviaexpandsonthis,stating
thatnaturegiveswhatshecanreplenishandwhenweeatvegetables,fruitsand
herbswecanre-generateourselvesbecausenaturecangenerateitagain.Whenone
eatsflesh,thatlifecannotbebroughtbackagain.Onealsoreflectstheanimalor
primalinstincts,becausetheanimal’semotionsarealsoingested,andcaninfluence
one’sthoughtpattern.109
TheRastafarimysticessentiallyharnessesthepowerofnature,astheoriginof
themovementisthoughttostemfromthepeasantclassorthosethatworkedthe
landinJamaica.Asamatteroffact,thisisoneofthemostpositiveaspectsofthe
movementinthatithasbroughtbackawarenessforthenecessityofcommunal
108 Ras Tehuti & Rau-set Sylvia, Farmer’s Market Talks, 2012-2013. 109 Ibid., 2012-2013.
36
relationsandsustainableagriculture.Itisinworkingthelandthatmost
RastafariansintheCaribbeanearnaliving,asithasbeendocumentedbyChevannes
duringthetimeofhisresearchinJamaica.Fromthatperspective,theRastafari
communityembracesMarijuanaasanaturalplantandcreationfromGod;usedasa
sacramentandcashcrop.110Ganja,anothernameforMarijuana,isanextremely
beneficialandmedicinalplantthathasbeenusedsincecivilizationbegan.Infact,it
isspeculatedthatMarijuanamayhavebeenthefirstcultivatedcropinhumanity’s
history.111ItiswiththisinmindthattheRastafaricommunitystillchosesto
embraceGanjaasanaturalhealingplant,insteadofhonoringman-maderestrictions
ofit.Asbeforementioned,GanjaisopenlysmokedinNyabingiceremoniesand
socialgatheringsbutnoteveryoneinthecommunityhasthesameviewsonthe
plant.
MarijuanamaybeoneofthemostmisunderstoodfacetsoftheRastafari
movement,simplybecauseinthemainstreammediaitisusedasawaytodiscredit
theRastafariasonethatpromotesdruguseandcriminalactivities.Inorderto
piercethroughsuchaveilofmisinterpretation,itisnecessarytoexaminethecrop
itselfanditshistoryinJamaica.“Whenmarijuanawassmokedinthefieldspriorto
capitalismitupheldthesystem.WhenRastafarians—aresistancegroupthat
threatenedthesocialorder—becameassociatedwithmarijuana,therewaslegal
110 Leonard Barrett, The Rastafarians, 88. Leonard Howell and his community called Pinnacle grew and sold ganja as a cash crop. 111 Hamid, Ansley. The Ganja Complex: Rastafari and Marijuana. Maryland: Lexington Books, 2002. Print, xxix-xxxiv. The historical uses of Ganja are briefly explored through various eras of civilizations, recounting its medicinal and religious ore spiritual context.
37
causetoroundthemupandincarceratethem.”112Itisclearthetheoutlookofthe
plantchangedoncetherewasashiftintheeconomicarena,buttheaspectof
sacrednessstillremainedthroughthechangesthattookplaceinJamaica.Thisis
becausethemarijuanaplantitselfisgenerallyagreeduponbyhistorianstohave
arrivedviatheEastIndianlaborersthatmigratedtoworkalongsideblack
Jamaicans.Inthatregard,somespeculatethatitwasthesyncretismbetween
ChristianityandHinduismthatgavethelanguageandcontextinwhichtomake
ganjasacred.”113
TogetherwiththeI-talvegetarianregimentandganjasmoking,itcanbe
analyzedthatthemovementisanattempttorelatetothenaturalworldinaway
thatisseenunconventionaltothecolonialcustoms.Thepowerbehindthese
elementsstemfromasyncretismthatisundoubtedlypresentwithintheRastafari’s
culturalhistory.Thesmokingofganjaasaritualandholyaspectofceremonial
gatheringsisonethatcanbetracedbacktothemannerinwhichIndia’sholymen
usetheplant.Likewise,theconnectiongoesfurtherinthatthepeopleofNepalhold
afestivalinwhichtheysmokeganjainreverencetothegodShiva,andtheholymen
fromtheareaaredark-skinnedmenwithdreadlocks.114Theworldviewthatthe
ganjaplantisholyisderivedfromtheknowledgethatnatureinitselfistobe
regardedassuch.Inconsideration,theritualisticaspectofmarijuanausewasa
112 Benard, A. Akeia, The material Roots of Rastafarian Marijuana Symbolism, History and Anthropology, Vol. 18, No. 1, March 2007, pp. 89–99, Print. 97. 113 Ibid.,95. 114 VPRO Metropolis, “Making a joint for the god Shiva,” Video clip, 14:17 running time published on September 4th 2014. Youtube, www.youtube.com. Accessed Dec. 2015. https://www.youtube.com/watch?v=3QNMiFgvvm4.
38
serioussacramentintheancientworldandRastafarisymbolismofdreadlocks,
vegetarianismandganjaisonethatextendsbeyondtheknownhistoryofJamaica,
andthesecanbeseenasthedrivingforceorpowerbehindthemovement’sappeal.
Thenotionofdreadlockscanalsobeexplainedasitsymbolizestherootsystem
presentwithintheplantkingdom,anditisnosurprisethatinthiscurrenttime,
manywouldassociateanyonewithdreadlocksasamarijuanasmoker.
RasTehutiwasthefirstRastafarianImetthatdidnotpartakeinthesmokingof
ganjaandIlearnedthattherearemanythatchosetoabstainfromitasitisnotedin
Rastamentary.Ontheotherhandthereareothersthatclaimtohavehadsignificant
revelationsaftertheyhaveconsumedmarijuana.115Simplystated,RasTehutisaid
thathejustneverlikedsmoking,butthattherearestillmanyusesfortheplantsuch
asoilsformedicine,food,clothingandpaperamongmanyotheruses.116Itismy
analysisthatganjarepresentsthemysticpowerofnatureforthosethatchoseto
embraceit,theyareessentiallyexploringthehumanconsciousnessbyinteracting
withnature.Bydefinition,itiscloselyassociatedwithshamanismandvisionary
states,assuchcanbelikenedtothereligiousexperiencedescribedbythe
psychologistWilliamJames.Heclaimsthattherealmofpublicopinionandethical
philosophydoesnotdiminishandstillbearwitnesstotherealitythatindividuals
havelegitimatemysticalexperienceswhileengaginginsubstancesthatalterthe
consciousness.117Muchliketheindividualsthathavehaddeeprevelationswhile
115 Tahric, Finn, Rastamentary. A young Rasta woman relates she has never smoked marijuana and Jacob from Barbados with his story of a revelation on the beach while smoking. 116 Ras Tehuti, Farmer’s Market Talks, 2012-2013. 117 William James, Varieties of Religious Experience, 348.
39
smokingmarijuana,thenoeticqualityofmysticalexperiencedescribes“statesof
insightintodepthsoftruthunplumbedbythediscursiveintellect.”118
Asamystic,RasTehutiwaswellawarethatmanyculturesthroughouttheworld
usenaturalmind-alteringsubstancesinritualcontexttocommunicatewiththe
spiritrealm.Forhim,herbsingeneralwillcleanoutanindividualofbothphysical
andemotionaltraumas,andhelptoreachahigherlevelofawarenessand
spirituality.Herelatedtomethetimeshe’shadpsychicexperienceswhilefasting
anddrinkingcleaningteas,119whichhedescribesasacommunicationwithplant
life.ThestrengthbehindtheRastafariwayoflifeundoubtedlyisonethatarises
fromnatureitselfintheuseofplantsthatarepsychoactiveandnon-psychoactive
alike.Inessence,thesymbolicpowerbehinddreadlocks,naturalnutritionand
cannabisisnatureitself;acreationofGodandthereforeholyinallitsforms.Dueto
theattentiontoglobalwarminganddrasticchangesinourenvironment,the
Rastafarimovementishavingmoreandmoreappealtopeoplewiththedesireto
liveinamorenaturalway.
The Rastafari movement can be seen as a syncretistic tradition that has gathered its
core values from the past; having various elements in common with African traditions
and India, but also one that is looking to the future. In a recent documentary about
sustainability, the Rastafari movement is reverenced in that it has been one of the
pioneers in promoting a natural lifestyle that is beneficial to the growing concerns of
118 Ibid., 343. 119 Ras Tehuti, Farmer’s Market Talks, 2012-2013.
40
climate change and global warming.120 One individual acknowledges the connection that
the Rastafari Movement has towards the past, but mentions we must live to the idea of an
“ancient future.”121 What this essentially refers to is that the positive ideals that can be
learned from the ancient past, need to be reflected and brought to the future. The African
Earth keeper Ras Ben has also written on this idea as indicated through his research on
ancient civilizations and their time keeping mechanisms. Based on the chronological
study of the zodiac ages in Egypt, he regards the time of 2012-4172 CE to be the ‘Age of
Rastafari.’122 This astrological analysis makes the impression that the Rastafari
movement will continue to pick up momentum as an answer to many of the problems that
face humanity today.
120 Meier, Laura, dir. Rastafari and a Sustainable Lifestyle. Video clip, 1:01:40 running time, published Oct. 5, 2015. Youtube, www.youtube.com. Accessed Dec. 2015. https://www.youtube.com/watch?v=KiPs3iUeax0. 121 Ibid. 122 Ras Ben, Rocks of Ages, 39. Studying the Egyptian changes of the ages and how it corresponds to certain constellations, the age of Aquarius is the constellation across from Leo and has a distinct influence from the time periods mentioned above.
41
ThePrincipleinDirectExperience
TheRastafarimovementthroughthemusicisonethathashadsignificant
impactworldwide,bringingspecialattentiontothesocietalvaluesoflanguage,
freedominspiritualexpression,nutritionandhumanity’splaceinthenaturalworld.
Themovementhasbeenabletoinfluencemillionsofpeopleacrossdifferent
culturesbecausetheyfindvalueinthethemesthattheRastafaripeoplebringforth
intheirmessage.Basedonmypersonalinteractionwiththemovementand
research,thatmessageisonethatpromoteshealthylivingintheproperrelationship
tonatureandalsoasenseofspiritualfreedombytakingresponsibilityforoneselfin
acknowledgingthedivinewithin.Thisresponsibilityisintermsofbecominga‘Ras,’
withthesignificanceofselfgovernancegivenbyRau-setSylviainanearliersection
ofthiswork.Thisresponsibilityforselfisonethatpromotesopenmindedideasthat
extendtheframeworksoftheJudeo-Christiantraditionthathasbeenprevalentin
theislandofJamaica.Forthisreason,theprincipleofWord,SoundandPower
describesthespiritualelementsthatareinvolvedatthecoreofRastafaridailylife;
asanactiveprincipleinthewayonechosestousewords,language,vegetarian
eatinghabitsandtheuseofmedicinalplants.
Becausethemovementissowide-spreadinthepresenttime,thereissomuch
diversityinperspectivesthatitisnotpossibletogointogreatdetailaboutthe
differentideologiesheldwithineachindividual,grouporhouseswithinthegreater
wholeoftheRastafariphenomenon.Thedifferentgroupswithinthemovementare
subjecttospecificcriticismsgiventheirvaluesontheBible,HaileSelassieIand
EmpressMenen,livingstandardsandgenderrolesamongotherthemes.My
42
intentiontoprovidethemysticelementsofthemovementasthefocalpointofthis
workistoaddressthecommonmisunderstandingsheldbythoseinthemainstream
media,academicsandothersoutsideofthemovement.However,thereisalimitin
whichthemediumofwritingallowsforonetotrulygraspaspiritualmovement
suchaswhatRastafariembodies.Inspiredbythediscourseofthemysticanddirect
experience,I’veengagedinanaudio-visualprojectasacomplimenttothis
discussionthatbestillustrateswhatIexperiencedinthepresenceofaRastafarian.
Alongtheselines,thevideosegmentdoesnotcontainanysubtitlesasitreflects
whatwoulditbelikeinthepresenceofanindividualwithinthemovement.
RasKimbu,familymananddrummerforareggaebandcalledHyahEnergy,
shareshisownperspectiveabouttherealityofwhatbeingRastafariisabout.Ashe
isinterviewed,hespeaksinconnectiontotheelementswithinhislifeandtheones
presentinthemusicthatinspiretheRastafarimovement.Thespecificdrumpattern
thatisaddressedinthechapterofSoundisexplainedandgivencontextwithinthe
lifeandknowledgeofwhatRasKimbuhasexperienced.Whenexplainingthe
‘heartbeat’drumpattern,RasKimbuupholdsthefemaleprinciplebecauseitisa
realitythatallofhumanlifecamethroughthefemalewomb,andbecauseofthishe
associateshisspiritualcomfortwiththedrumsandtheheartbeatsound.Inaway,
heremindsusofatimewhenallweheardwasthesoundofourmother’sheartbeat
beforewecameintothephysicalworld.Ifindthisaspectoftheinterviewtobe
relevanttothecriticismsthattheRastafarimovementreceivesthatitisgenerallya
maleorientedmovement;onlygivingreverencetothemasculineaspectsand
symbols.
43
TheanthropologicalstudydonebyObiagele Lake titled Rastafari Women:
Subordination in the Midst of Liberation Theology exploits the role of women within the
Rastafari movement. From a feminist perspective, she claims that the Rastafari
movement is paradoxical in that it seeks to liberate from the colonial frameworks while
subjugating their women.123 Even though the movement can be interpreted as being
predominantly male oriented, the Rastafari way of life regards man and woman as equal
partners in the cosmic blueprint of nature as explained by Ras Kimbu. Towards the end of
the interview he explains that there is a balance between the male and the female, and
that very same balance allows for creation to be possible. He then recognizes young
women embracing the movement not obtaining any respect from men, attempting to
correct this gender biased association that the Rastafari tradition tends to have. In this
regard, Ras Kimbu and his wife have had four children that they have raised and
homeschooled; therefore his acknowledgement of the female comes with the reality of
what it takes to make a family grow and prosper. I find that in truth, many Rastafari men
like Ras Kimbu hold the female principle in high regard. This aspect of the movement is
one that is greatly misunderstood, but one that can be easily corrected in the knowledge
of the African traditions of Egypt and Ethiopia that have had a gender balanced society.
The very remembrance of the coronation of Haile Selassie I and Empress Menen every
year on November 2nd illustrates how individuals within the movement uphold the
equality between the genders as a sacred element within Rastafari.
123 Lake, Obiagele. Rastafari Women: Subordination In The Midst Of Liberation Theology. Durham: Carolina Academic Press, 1998. Print. In her conclusion of the book she mentions this paradox of liberation theology within the Rastafari movement and elaborates with her fieldwork examples.
44
In the film segment, Ras Kimbu is able to elaborate more on the spiritual reality of
music as a universal phenomenon, and unfolds some of his metaphysical views about
energy. The expansion on the topic of music allows a deeper understanding of how it is
an integral part of spiritual expression; reggae as a message music from the life force
energy manifested into the physical world. The segments where music is played allows
for viewers to experience Ras Kimbu’s call to the ancestors in connection to the spiritual
world and the physical reality. When he discusses music as an expression of his own life
force energy, a close comparison to William James’ thoughts on the reality of the unseen
world is worthy of exploration:
All our attitudes, moral, practical, or emotional, as well as religious, are due to the ‘objects’ of our consciousness, the things which we believe to exist, whether really or ideally, along with ourselves. Such objects may be present to our senses, or they may be present only to our thought. In either case they elicit a reaction; and the reaction due to things of thought is notoriously in many cases as strong as that due to sensible presences.124
Ras Kimbu states that when the time comes for him to leave this physical world he will
be content because he knows the ‘spirit’ or ‘unseen’ world also contains music. Such
notion can be analyzed by the integral part that music has in the everyday life of a
Rastafarian, and thus part of that “object in the consciousness.” Music then functions as
an essential reminder of what Rastafari values are in connection to the knowledge that the
psychologist William James emphasizes.
Likewise, Ras Kimbu’s explanation of Haile Selassie I as an ‘ancient energy’ or
‘deity’ is one that sheds some light in the reverence of the Ethiopian Monarchs. The
monarchs can be seen as an element that remains alive within the consciousness of a
124 William James, Varieties of Religious Experience, 55.
45
Rastafarian even though the Monarchs are no longer around in the physical. They are still
able to have a positive influence because they remain present within the thoughts, speech,
chants and music that the Rastafari community expresses in their daily life and rituals.
Overall, the overarching commonality within all groups of the movement is the reverence
they have to the monarch regardless of how each view their purpose or functionality.
Many books and investigations about the Rastafari movement indicate that all Rastas
view Haile Selassie I as a re-incarnation of Jesus Christ. Not only has my personal
involvement and research indicate otherwise, Ras Kimbu’s explanation of the monarch
causes another consideration to be made about the Rastafari movement as a whole, and
the diversity within the movement must allow for various interpretations of the
Rastafarian tenants or core ideals. I am confident that the foundation that unites all
groups and perspectives within the Rastafari movement is the culture that expresses itself
in speech and in music. The phrase “Jah-Rastafari” is one that is said or chanted
practically by all who identify with the movement, done in a powerful way to bring
positive spiritual energy against the daily life’s challenges. Word, Sound and Power is a
very important instrument in fully grasping the Rastafari movement, and I claim, it best
defines the experience that comes when one meets any individual within the movement.
This principle is one that is always active and interacting with both the seen and the
unseen; establishing a connection to the realm of the mystic, the divine within and one’s
own heart beat.
46
Bibliography
ArchbishopYesehaq,TheEthiopianTewahedoChurch:AnIntegrallyAfricanChurch.
Winston-Derek Pub; 1St Edition edition (June 1997).
Aylmer J. Kevin. “Towering Babble and Glimpses of Zion: Recent Depictions of
Rastafari in Cinema.” The Rastafari Reader: Chanting Down Babylon, e.d.
Nathaniel Samuel Murrell, William David Spencer, Adrian Anthony McFarlane,
286-310. Kingston: Ian Randle Publishers, 1998. Print.
Benard, A. Akeia, The material Roots of Rastafarian Marijuana Symbolism, History and
Anthropology,�Vol. 18, No. 1, March 2007, pp. 89–99
The Bible, The New International Version, Michigan: Zondervan 1988. Print.
Bob Marley-One Love. [n.d.],Video Clip, accessed July 29 2015, Youtube, www.
youtube.com, https://www.youtube.com/watch?v=O0NentNBRlQ.
Bob Marley-Natural Mystic-Live in Zimbabwe. [n.d.], Video Clip, accessed July 29
2015, Youtube, www.youtube.com, https://www.youtube.com/watch?v=paGr-
0hGObo.
Barrett, Leonard. The Rastafarians. Boston: Beacon Press, 1988. Print.
Chevannes, Barry. Rastafari Roots and Ideology. New York: Syracuse University Press,
1994. Print.
Finn, Tahric. Rastamentary. Video clip, 1:20:51 running time, published Nov. 1, 2012,
Youtube, www.youtube.com, accessed July 29 2015,
https://www.youtube.com/watch?v=LY28Hchq9xk.
47
GanjaReymie, Bob Marley-Heartland Reggae. Video Clip, 1:26:51 running time,
published November 8, 2011. Youtube.com. Accessed Feb. 24, 2016.
https://www.youtube.com/watch?v=DcVSe-IgojY.
Garvey, Marcus. Selected Utterances of Marcus Garvey and the Garveyites. The Rootz
Foundation Inc. Aug. 2012.
Haile Selassie I, Selected Speeches of His Imperial Majesty Haile Selassie I. Lion of
Judah Society Publishers & Jubilee printing press, 2011. Print.
Hamid, Ansley. The Ganja Complex: Rastafari and Marijuana. Maryland: Lexington
Books, 2002. Print.
Hoyt, F. Sarah, The Etymology of Religion, Journal of the American Oriental Society,
Vol. 32, No. 2 (1912), pp. 126-129.
Jacobs, Virginia Lee. Roots of Rastafari. San Diego: Avant Books, 1985. Print
James, William. The Varieties of Religious Experience: A Study in Human Nature. New
York: First Vintage Books/ The Library of America Edition, 1990. Print.
Lake, Obiagele. Rastafari Women: Subordination In The Midst Of Liberation Theology.
Durham: Carolina Academic Press, 1998. Print.
Mad-Links. Coping With Babylon (Jamaican Documentary). Video clip, 1:20:07 running
time, published Aug. 5, 2013. Youtube.com. Accessed Nov. 2015.
https://www.youtube.com/watch?v=EcKGqREYAHY.
Meier, Laura, dir. Rastafari and a Sustainable Lifestyle. Video clip, 1:01:40 running time,
published Oct. 5, 2015. Youtube, www.youtube.com. Accessed Dec. 2015.
https://www.youtube.com/watch?v=KiPs3iUeax0
48
Midnite- Ras Mek Peace Full Album, Published Feb.4 2015. Youtube,
www.youtube.com. Accessed Aug.19,2015.
https://www.youtube.com/watch?v=A4OTOvidQZ8
Ptahsen-Shabazz, R.A. Black to the Roots: Reggae’s rise, downpression, and
reascension. Pennsylvania: Those Four Sounds Press, 2008. Print.
Ras Ben & Bro. Hankh, The Power of “I AM” featuring Ras Ben & Bro. Hankh, video
clip, 55:15 running time, published Jul 15, 2015. Youtube, www.youtube.com,
Accessed Sept. 2015. https://www.youtube.com/watch?v=Hfz8woPCa8w.
Ras Ben, Rocks of Ages: Anu Edition. Philadelphia: Those Four Sounds Press, 2008.
Print.
Ras Tehuti & Rau-set Sylvia, “Farmer’s Market Talks.” Personal interviews from
November 2012-2013.
Reckord, Verena. “From Burru Drums to Reggae Ridims: The Evolution of Rasta
Music.” The Rastafari Reader: Chanting Down Babylon, e.d. Nathaniel Samuel
Murrell, William David Spencer, and Adrian Anthony McFarlane, 231-250.
Kingston: Ian Randle Publishers, 1998. Print.
Stop Over- Documentary, Discovery, History. “Rastas and Sadhus,” Video clip, 2:07
running time, published May16, 2014. Youtube.com, www.youtube.com.
Accessed Aug. 20, 2015. https://www.youtube.com/watch?v=PkoVVr0mMyM
VPRO Metropolis, “Making a joint for the god Shiva,” Video clip, 14:17 running time,
published on September 4th 2014. Youtube, www.youtube.com. Accessed Dec.
2015. https://www.youtube.com/watch?v=3QNMiFgvvm4.
49