The phenomenon of Ras Tafari

It is somewhat unclear how the name “Ras Tafari” was adopted over the (more spiritual and prestigious) coronation name “Haile Sellassie” which means the power of Trinity. “Ras” in Amharic is the title given to Ethiopian royalties, and Tafari is the Empeor’s given name which can be translated as “the one that is revered and/or feared”. This name has become not only a holy appellation and a ritual invocation, but also the name of the movement itself. “Rastafari” is a Jamaican rendering of “Ras Tafari” and is the name given to the members of the movement. The name “Haile-Sellassie” is used mostly in prayers and songs. The other name reverenced in the movement is “Jah” or also “Jah-Ras-Tafari”. The origin of this word is obviously from the Biblical “Jehovah”. So too is the origin of the movement grounded in verses of the Old and New Testament. The one most quoted is said to be Revelation 5:2-5

And I saw a strong angel proclaiming with a loud voice:
who is worthy to open the book, and to loose the seals thereof?
And no man in heaven, nor in earth,...
was able to open the book, neither to look thereon....
And one of the elders saith unto me, Weep not:
behold the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.

And Revelation 19:16,

And he hath on his vesture and on hi thigh a name written: KING OF KINGS, AND LORD OF LORDS.

And I beheld till the thrones were cast down and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like pure wool: his throne was like the fiery flame, and his wheels as burning fire.

The roots of Rastafarianism goes as far back as the 1780’s when the term “Ethiopianism” had been adopted by a few slave preachers such as George Liele, who founded the 1st Baptist church which he named the Ethiopian Baptist church, and which for the most part was developed outside of the Christian missions and exhibited a pure indigenous flavor. But the movement that was to embody the Ethiopian ideology par excellence was the Black Africa Movement of the Jamaican born Marcus Garvey. His writings and fiery speeches proclaimed the glory of Ethiopia-Africa and the glory of things to come. He too was well versed in the ancient references to Ethiopia. It is the opinion of some, that Garvey was single handedly responsible for planting the seeds of this movement. Unlike those before him, he did not stop at the defense of the black race, instead he advocated the superiority of the Black man; stating that the Western world was so demoralized that there was no need to appeal to its conscience, “the dignity of the black race was only to be ignited for the Blacks to assume the true leadership of the world as they had in times past.” (Barrett 1977:77) Marcus Garvey did not enjoy a strong following in his own country. Following a series of arrests, he left Jamaica for the United States in 1916, where he was to expand his ideas on a larger platform. However he left behind a small but closely knit and outspoken group who identified themselves as Garveyites. The birth of this movement takes hold, at a very critical moment of Jamaican history.

The 1930’s was at low tide economically and socially. Politically, colonialism griped the country and the future of the masses looked hopeless. Further more in that same year, economical depression was a way of life and the aftermath of a severe hurricane had also ravished the country. Amidst this back drop a rather significant evident takes place. In November 1930 Ras Tafari, was crowned Negus of Ethiopia, taking the name Haile Sellassie , to which was added “King of Kings” and the “Lion of Judah,” placing him in the legendary line of king Solomon. This event brought representative of all the great-powers as well as journalists from every part of the world (never before had any African figure enjoyed such tremendous attention) the pomp and grandeur of the fabled empire and its young king, became a world event. For the people of Marcus Garvey’s leaning, this came as a revelation from God. “In Jamaica, an almost forgotten statement of Garvey who, on the eve of his departure to the United States was supposed to have said “Look to Africa for the crowning of a Black King, he shall be the Redeemer,” came echoing like the voice of God.” (Bareett 1977:81)

Since its inception, the Ras Tafarian movement continued to evolve in ways that could not have been perceived by someone like Marcus Garvey. The church he had founded had collapse while Garvey was still alive, and he himself was disgraced by allegations of business fraud. Nevertheless the movement would continue to survive long after Garvey. The writings published towards his latter life show that he had lost his admiration for the Emperor, on numerous grounds, among them was the issue of slavery, which was still practiced in Ethiopia. The Ras Tafarian attitude towards Garvey is interesting, he is still revered inspite of his opposition to “Jah-Ras-Tafari”, some Rastas attempt to explain this contradiction by stating that even John the Baptist had doubts about Christ. Rasafarianism is said to be the fastest growing social and releious movement in the world. Estimates range from 100,000 following in Jamaica alone, which is roughly about15 - 20% of the population. Although this Rastafari is in its third generation there is still no hard data on the size or distribution around the world. Part of this difficulty has to do with the question “Who is a Rastafarian”?

THE RANGE AND SCOPE OF THE RASTAFARIAN PHILOSOPHY

As a religious phenomenon, it evokes frames of reference which in the minds of its aderents, transcend all other frames of reference in human experience, more on this point later. Rastafai is perhaps accurately labeled as a non-established, emergent religion, that is to say that it is not institutionalized nor does it follow a clear method.

KEY CONCEPTS

I-n-I, Livity, and Ethiopia represent the three basic elements of the Rastas “social ethics” and when taken together it evokes a frame of reference which represents a distinctive way of being conscious of the world.

I-n-I is central in understanding the Rastafarian reality. The idea of I-n-I connotes the self as being linked with symbols of divine agency i.e. Sellassie I, Rastafari I. I-n-I is used as a substitute for “me” which the Rastas consider a servile and exclusionary word, and also for the words “you,” “them,” and “we,” all of which detach the object from the speaker. Furthermore the “I” of the self is fundamentally related to the”I” in Sellassie I (the Roman number I or first is entirely disregarded and instead understood as the first person singular). Similarly the use of “I” is rather extensive, it is used to replace the first syllable of particular words, such as “I-cient” (ancient), “Ital” (vital/pure) “I-ration” (creation or vibration), and “I-techtion” (protection). Thus I-n-I heralds the collapse of the radical dichotomy between creator and creature and heaven and earth which was a basic premise of missionary Christianity. “The self-consciousness of one’s linkage to Jah or Jah’s linkage to one’s self implies a further relation to other selves.” “Since Jah is believed to be manifest in all persons, all persons are joined to one another by virtue of their unity with Jah.” (Johnson-Hill 1988:23). The Rastafarian who chooses to assert I-n-I is thus and ‘uplifted’ one, one that has rediscovered his/her dignity.

“Livity” is a term used to designate the Rasta lifestyle orientation and one that correlates with moving towards “the moral quest” of “Ethiopia-Africa”. This quest entails a collective vision of the good. The I-n-I self who has a personal relationship with nature seeks to live in harmony with the environment, that is to live authentically in relation to nature. “Ethiopia” pertains to a vision of dignity, religious communion, equal rights, and justice. This sentiment is expressed in the following Rasta (reggae) lyrics Drum Beat to Africa:

Rasta Man
beat yu drums
dem is a direct link
wid de madda lan
sho can deny dat...?
(from Roots Are I)

Come let we repatriate
to Ithiopia - Africa
I and I Fatherland
And leave this West behind.
We are going home
Let us chant Babylon down
Let us dance
Let us sing
Let Niyabinghi show us how
We the 70,000 who never bow.
(from Repatriation/Redemption Chants)

CONCLUSION

ELECTRONIC ETHIOPIANS

H.I.M.