From Peace and Love to ‘Fyah Bun’:
Did Rastafari Lose its Way? - Part 2
Rastafari Promise Fulfilled, Force Spent?
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| Leahcim Semaj, Naita Semaj & Buju Banton (1992) |
By Leahcim Semaj PhD
Over the past 30 years I have written a number of articles/columns/papers in which I examined the origins and development of the Rastafari movement, evaluated the present status and made some predictions concerning the future. In this the 50th year of the publication of the UWI Report, it is now necessary to review my predictions to determine accuracy, account for any discrepancies or deviations and, if possible, make some new predictions concerning future developments.
Evaluating The Predictions And Achievements
Prediction I - I had predicted that the political and cultural climate of Jamaica of the 1980s would not be as supportive of the Rastafarian movement as the 1970s had been. This change of ‘climate’ would make it harder for those who chose a Rastafarian way of life because they would have to think for themselves and chart their own path. The result would be either that they do the intellectual work required to continue defining Rastafari or cease to publicly identify themselves with the movement. The simplest method to relinquish the identity was to cut one's locks. This prediction has been substantiated. Many individuals, especially those of middle class status or aspiration, who were publicly identified with the movement in the 1970s, withdrew their public identity in the 1980s. In the 1990s, the movement contracted further still.
Now in 2010, there appears to be a smaller core of committed believers in the religion/philosophy of Rastafari. At the same time, a growing number of persons, especially women, present themselves in the outward symbols of Rastafari, but with very little of the inward convictions. After 37 years I have shorn my locks. I felt that this was necessary in order to avoid being classified with ‘ras-cals’, ‘ras-titutes’, ‘ras-putins’ and ‘style dreads’ which now dominate the landscape.
Prediction 2 - I had predicted that there would have been an expansion of the Rasta Intelligentsia. This was the group that I had expected to transform the oral tradition into a written form and to provide answers to some of our questions about development in Jamaica and the wider Caribbean. I was wrong on this one. There has been no significant expansion of the Rasta intelligentsia. The same handful of people who were attempting this process in the early eighties was still at it in the early nineties. The most outstanding among this group was Everton McPherson.
During the eleven years of my affiliation with the University of the West Indies, only three Caribbean students ever contacted me about research on the Rastafarian movement. This compares to over twenty-five (25) individuals from the rest of the world.
The anti-intellectual trait within Rastafari may not be unique to Rastafari but may be part of a broader Caribbean inadequacy. On many occasions I have witnessed serious conflicts between elders holding on to unexamined traditions when confronted with reasonable arguments by those who would wish to apply intellectual rigor. I tried to bridge this gap but could not overcome the collective inertia. Today, the events emanating from the extradition request for Christopher ‘Dudus’ Coke and the resulting incursion into Tivoli Garden (The mother of all Garrisons) has elicited a loud call for a New Social Order in Jamaica. There has been no Rasta response to this call.
Prediction 3 - I had predicted that more political and economic assertion and creative experimentation on the part of Rastas would result in a sharing of state power. Implied in the concept of "sharing" was the belief that Rastafari by themselves could not in the short-run develop sufficient expertise and political power to form a government in Jamaica by themselves. But in collaboration with an established political party, one that had africentric tendencies, Rastafari could give concrete expression to this sentiment, thus earning themselves a place within the political and economic hierarchy. This prediction has not come to fruition because in contrast with the seventies, there is no political party with africentric tendencies – not by words, deeds or even manner of dress. Thus there was no viable host. Steven Golding, who presents himself as a Garveyite and Rastafarian, publicly endorsed his father as the leader of the Jamaica Labour Party (JLP). When asked if this should also be considered as an endorsement of the JLP. He assured me that it was not.
Since the intelligentsia did not expand as predicted, we see further reasons why Rasta is no closer to accessing state power even though groups of Rastas have threatened to field candidates for the last three general elections but never did so. Michael Lorne has revived the People’s Political Party (PPP), but has got little traction from among Rastafarians and even less from the broader society. This was the party founded in September 1929 by Marcus Garvey. This was Jamaica's first modern political party, promoting workers' rights, education and aid to the poor. Garvey was elected Councillor for the Allman Town division of the Kingston and St. Andrew Corporation (KSAC) in 1929.
Note must be made that Barbara Makeda Blake Hanna has been the first and only Rastafarian to sit in the Jamaican Parliament as a senator from 1984 to 1987. Her appointment came about as a result of the People’s National Party (PNP) not contesting the national election. The ‘victorious’ Jamaica Labour Party (JLP) then appointed an independent senate to which she was named.
Ras Astor Black and his Jamaica Alliance Movement has been a consistent, if not persistent. We can look forward to what some have described as comic relief at election time, be it local or national, or even a one constituency by-election. He has lost his deposit in every election but has stated that:
"I have never lost an election, I enter with issues and come out a winner, once these issues are aired," he stated. "I want to go into the House of Parliament and speak on behalf of Jamaicans who want a hand up and not hands out, Jamaicans asking for their fair share of wealth." (Jamaica Gleaner, Tuesday June 6, 2006)
In 2000 Bunny Wailer announced the formation of a new political party, The United Progressive People (UPP) Party. He stated that would be offering himself as a candidate in the next general election. He did not. (Jamaica Gleaner – Oct 6, 2000)
Prediction 4 - I had predicted that Rastafari would have actualized a social theory. This refers to an organized set of values that explains not just what you are against but what you stand for. Even people who don't share all the assumptions about a particular ideology or religion could still find aspects of a particular social theory useful to them in their own lives. What I had articulated as a framework for a Rastafarian social theory, has to a large extent taken root in the Jamaican society. The following examples support my argument.
The Rasta Social Theory
A.. Marcus Garvey - In the Rasta religion, he is viewed mainly as a prophet who pointed us to Africa and played a role equivalent to that of John The Baptist who fore told of the coming of The Christ. In the social theory he is conceptualized as an important social activist, one who articulated models of development worthy of emulation. Scholarly works on Garvey have continued to be published and it is now agreed by many that Garvey should be taught in Jamaican schools.
B. The Bible and The Creator - In the name of religion, many people take a literal approach in these two areas. However, the study of all religions reveals one universal truth in that “Man makes God and God reciprocates by making man”. At the foundation of all religions lies a process by which people articulate a concept of the divine and then this articulated concept provides a framework to guide the lives of the believers. Of this fact, Rasta is no different. The Rasta cosmology drew on all the raw materials available to create a theology of liberation from the residual effects of white supremacy driven enslavement and colonization. Whereas the Jews are still awaiting to coming of the messiah and Christians are awaiting his return, the Rastafarian Cosmology accepts the first coming and also the return, in the person of His Imperial Majesty. What the religion of Rastafari does is to allow you to place the Bible in its African context. You come to understand the references to Cush and Ethiopia
But under the social theory you are willing to expand your horizons and examine other evidence in order to further extricate yourself from Euro centric Christendom and ignorance. In Jamaica and the Caribbean more people today are falling into the latter category, understanding the process by which "CREATORS" are created, while creating personal standards binding on their consciences.
C. Africa - Under Rasta as religion the emphasis is mainly on repatriation
but under social theory issues of reparation and Pan-Africanism become equally important. The strong anti-apartheid sentiments, the response to Mandela's freedom and subsequent visit to Jamaica; The increased activities of the Nigerian High Commission in Jamaica and the fact that Rastafarians have opened three book stores in Jamaica that primarily stock books that advance Africentricity indicate positive movements in this direction.
An interesting test over the past years has been on two contrasting views of Columbus. Rasta theology and ideology was the first to condemn him as a major source of destruction, first in words, then in song and later in writing. The Jamaican government had tried to get the nation involved in the Columbus Quincentennial celebration but with very little support from the majority culture. A poster that was sent to Spain as part of the Jamaican government's Columbus celebration was withdrawn following protest from Rastas and other Afro-centric Jamaicans. The poster depicted images of Columbus, a Rasta man looking like Bob Marley and a lion of Judah. The caption read "TWO CULTURES, ONE LOVE". We saw this as sacrilege. The question was asked, "How can a group that has no legal standing at home in Jamaica be used to represent Jamaica abroad?" The paradox of love/hate relationships. Since then we have seen what some have come to classify as the Spanish re-invasion of Jamaica. This time it is in the form of mega hotels with very special concessions from the government.
D. Food - This has been one area of major achievement. The social theory advocated more natural foods and eating lower on the food chain. The last twenty years has seen a significant increase in the number or restaurants and shops that cater to this particular lifestyle. Health food is now big business and a part of the consciousness of many Jamaicans.
E. Herbs - The social theory argued for wider exploration of the useful medicinal and psychological effects of natural substances. Jamaica has experienced a surge of increased interest in herbal preparations, shampoos, lotions, foods and remedies. This has been accompanied by the publication of many books and the presence of a number of naturopathic physicians. These achievements are not just supported by Rastafarians but by many other Jamaicans. Marijuana is now the largest cash crop in the USA and available in 13 states with a medical prescription. Jamaica is still however way behind the times, proudly ignoring the recommendations of a Government sponsored commission.
F. Personal Appearance - Under social theory, we identified dreadlocks as just one of the aesthetic options open to Black people, Rastafarians have no monopoly on the look. This has largely been actualized in North America, in Jamaica and on an even smaller scale in the wider Caribbean. In the U.S.A. there are people advertising themselves as Locticians, specialists in getting your hair to lock and grooming it in that way. More recently, with the creation of ‘sister locks’, there are many individuals who do not share the religious tenets of Rasta who are choosing to wear their hair in dreadlocks. This is now a major fashion statement in both Jamaica and the US.A.
The music tracked this transition. We can begin with the strident affirmation of Bob Marley in “Natty Dread” in 1974. Dialectically, this elicited the reaction noted by Junior Byles in “Curley Locks” in the same year. “Now that I’m a dread locks, your daddy say you shouldn’t play with me. None the less, more and more people began adopting dreadlocks as their personal style prompting Sugar Minot in the 1980s to release “Dread upon your head”. He reminded the world that locks don’t make you a Rasta, not without the livity. By 1999, Morgan’s Heritage confirmed the obvious in “Don’t Haffi Dread”… to be Rasta. Rasta no longer had the ‘patent’ on dread locks.
G. Power and Resources/Income Distribution - Under social theory, we argued for an alternate path which we called Human Economics, putting people before profits. This was to be achieved by combining the benefits of social living, capital living and communal living. We argued for an approach to economics, as if people mattered. The fall of communism resulted in a national consensus towards the capitalist path, but with a social conscience. Our people are still trying to find a way to mold and shape the economic forces instead continually being the victims of "market forces". It was Professor Rex Nettleford who reminded us that the reason why market forces work is because
‘the same people that control the market also control the forces.’
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