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RASTAFARIMYSTIC:THEPRINCIPLEOF

WORD,SOUNDANDPOWER

TothelivingmemoryofRasTehuti,

Forhisteachings,guidanceandlove.

TommyLockward

April11th2016

Dr.GwendolynSimmons

DepartmentofReligion

UniversityofFlorida

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TABLEOFCONTENTS

Abstract……………………………………………………………………………………………..3

Introduction……………………………………………………………………………………….4

ChapterOne:Word……………………………………………………………………………..20

ChapterTwo:Sound……………………………………………………………………………27

ChapterThree:Power…………………………………………………………………………35

ThePrincipleInDirectExperience………………………………………......................41

Bibliography……………………………………………………………………………………….46

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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.

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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

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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.

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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.

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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.

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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

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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.

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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

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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.

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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.

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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.

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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

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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.”

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.,

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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

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