The Incient Nyahbinghi Order
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Rastalogy in Tarrus Riley's “Love Created I”
Rastalogy in Tarrus Riley’s “Love Created I” Darren J. N. Middleton Texas Christian University f art is the engine that powers religion’s vehicle, then reggae music is the 740hp V12 underneath the hood of I the Rastafari. Not all reggae music advances this movement’s message, which may best be seen as an anticolonial theo-psychology of black somebodiness, but much reggae does, and this is because the Honorable Robert Nesta Marley OM, aka Tuff Gong, took the message as well as the medium and left the Rastafari’s track marks throughout the world.1 Scholars have been analyzing such impressions for years, certainly since the melanoma-ravaged Marley transitioned on May 11, 1981 at age 36. Marley was gone too soon.2 And although “such a man cannot be erased from the mind,” as Jamaican Prime Minister Edward Seaga said at Marley’s funeral, less sanguine critics left others thinking that Marley’s demise caused reggae music’s engine to cough, splutter, and then die.3 Commentators were somewhat justified in this initial assessment. In the two decades after Marley’s tragic death, for example, reggae music appeared to abandon its roots, taking on a more synthesized feel, leading to electronic subgenres such as 1 This is the basic thesis of Carolyn Cooper, editor, Global Reggae (Kingston, Jamaica: Canoe Press, 2012). In addition, see Kevin Macdonald’s recent biopic, Marley (Los Angeles, CA: Magonlia Home Entertainment, 2012). DVD. 2 See, for example, Noel Leo Erskine, From Garvey to Marley: Rastafari Theology (Gainesville, FL: University Press of Florida, 2004); Dean MacNeil, The Bible and Bob Marley: Half the Story Has Never Been Told (Eugene, OR: Cascade Books, 2013); and, Roger Steffens, So Much Things to Say: The Oral History of Bob Marley, with an introduction by Linton Kwesi Johnson (New York and London: W.W. -
O. Lake the Many Voices of Rastafarian Women
O. Lake The many voices of Rastafarian women : sexual subordination in the midst of liberation Author calls it ironic that although Rasta men emphasize freedom, their relationship to Rasta women is characterized by a posture and a rhetoric of dominance. She analyses the religious thought and institutions that reflect differential access to material and cultural resources among Rastafarians. Based on the theory that male physical power and the cultural institutions created by men set the stage for male domination over women. In: New West Indian Guide/ Nieuwe West-Indische Gids 68 (1994), no: 3/4, Leiden, 235-257 This PDF-file was downloaded from http://www.kitlv-journals.nl Downloaded from Brill.com10/01/2021 06:46:12PM via free access OBIAGELE LAKE THE MANY VOICES OF RASTAFARIAN WOMEN: SEXUAL SUBORDINATION IN THE MIDST OF LIBERATION Jamaican Rastafarians emerged in response to the exploitation and oppres- sion of people of African descent in the New World. Ironically, although Rasta men have consistently demanded freedom from neo-colonialist forces, their relationship to Rastafarian women is characterized by a pos- ture and a rhetoric of dominance. This discussion of Rastafarian male/ female relations is significant in so far as it contributes to the larger "biology as destiny" discourse (Rosaldo & Lamphere 1974; Reiter 1975; Etienne & Leacock 1980; Moore 1988). While some scholars claim that male dom- ination in indigenous and diaspora African societies results from Ëuropean influence (Steady 1981:7-44; Hansen 1992), others (Ortner 1974; Rubin 1975; Brittan 1989) claim that male physical power and the cultural institu- tions created by men, set the stage for male domination over women in all societies. -
Carlton Barrett
! 2/,!.$ 4$ + 6 02/3%2)%3 f $25-+)4 7 6!,5%$!4 x]Ó -* Ê " /",½-Ê--1 t 4HE7ORLDS$RUM-AGAZINE !UGUST , -Ê Ê," -/ 9 ,""6 - "*Ê/ Ê /-]Ê /Ê/ Ê-"1 -] Ê , Ê "1/Ê/ Ê - "Ê Ê ,1 i>ÌÕÀ} " Ê, 9½-#!2,4/."!22%44 / Ê-// -½,,/9$+.)"" 7 Ê /-½'),3(!2/.% - " ½-Ê0(),,)0h&)3(v&)3(%2 "Ê "1 /½-!$2)!.9/5.' *ÕÃ -ODERN$RUMMERCOM -9Ê 1 , - /Ê 6- 9Ê `ÊÕV ÊÀit Volume 36, Number 8 • Cover photo by Adrian Boot © Fifty-Six Hope Road Music, Ltd CONTENTS 30 CARLTON BARRETT 54 WILLIE STEWART The songs of Bob Marley and the Wailers spoke a passionate mes- He spent decades turning global audiences on to the sage of political and social justice in a world of grinding inequality. magic of Third World’s reggae rhythms. These days his But it took a powerful engine to deliver the message, to help peo- focus is decidedly more grassroots. But his passion is as ple to believe and find hope. That engine was the beat of the infectious as ever. drummer known to his many admirers as “Field Marshal.” 56 STEVE NISBETT 36 JAMAICAN DRUMMING He barely knew what to do with a reggae groove when he THE EVOLUTION OF A STYLE started his climb to the top of the pops with Steel Pulse. He must have been a fast learner, though, because it wouldn’t Jamaican drumming expert and 2012 MD Pro Panelist Gil be long before the man known as Grizzly would become one Sharone schools us on the history and techniques of the of British reggae’s most identifiable figures. -
The Rastafarian Movement in Jamaica Bachelor’S Diploma Thesis
Masarykova univerzita Filozofická fakulta Katedra anglistiky a amerikanistiky Bakalářská diplomová práce Michal Šilberský Michal 2010 Michal Šilberský 20 10 10 Hřbet Masaryk University Faculty of Arts Department of English and American Studies English Language and Literature Michal Šilberský The Rastafarian Movement in Jamaica Bachelor’s Diploma Thesis Supervisor: Mgr. Martina Horáková, Ph. D. 2010 - 2 - I declare that I have worked on this thesis independently, using only the primary and secondary sources listed in the bibliography. …………………………………………….. Author’s signature - 3 - I would like to thank my supervisor Mgr. Martina Horáková, Ph.D. for her helpful advice and the time devoted to my thesis. - 4 - Table of Contents 1. Introduction 6 2. History of Jamaica 8 3. The Rastafarian Movement 13 3.1. Origins 13 3.2. The Beginnings of the Rastafarian Movement 22 3.3. The Rastafarians 25 3.3.1. Dreadlocks 26 3.3.2. I-tal 27 3.3.3. Ganja 28 3.3.4. Dread Talk 29 3.3.5. Ethiopianism 30 3.3.6. Music 32 3.4. The Rastafarian Movement after Pinnacle 35 4. The Influence of the Rastafarian Movement on Jamaica 38 4.1. Tourism 38 4.2. Cinema 41 5. Conclusion 44 6. Bibliography 45 7. English Resumé 48 8. Czech Resumé 49 - 5 - 1. Introduction Jamaica has a rich history of resistance towards the European colonization. What started with black African slave uprisings at the end of the 17th century has persisted till 20th century in a form of the Rastafarian movement. This thesis deals with the Rastafarian movement from its beginnings, to its most violent period, to the inclusion of its members within the society and shows, how this movement was perceived during the different phases of its growth, from derelicts and castaways to cultural bearers. -
Samson and Moses As Moral Exemplars in Rastafari
WARRIORS AND PROPHETS OF LIVITY: SAMSON AND MOSES AS MORAL EXEMPLARS IN RASTAFARI __________________________________________________________________ A Dissertation Submitted to the Temple University Graduate Board __________________________________________________________________ In Partial Fulfillment of the Requirements for the Degree of DOCTOR OF PHILOSOPHY __________________________________________________________________ by Ariella Y. Werden-Greenfield July, 2016 __________________________________________________________________ Examining Committee Members: Terry Rey, Advisory Chair, Temple University, Department of Religion Rebecca Alpert, Temple University, Department of Religion Jeremy Schipper, Temple University, Department of Religion Adam Joseph Shellhorse, Temple University, Department of Spanish and Portuguese © Copyright 2016 by Ariella Y. Werden-Greenfield All Rights Reserved ii ABSTRACT Since the early 1970’s, Rastafari has enjoyed public notoriety disproportionate to the movement’s size and humble origins in the slums of Kingston, Jamaica roughly forty years earlier. Yet, though numerous academics study Rastafari, a certain lacuna exists in contemporary scholarship in regards to the movement’s scriptural basis. By interrogating Rastafari’s recovery of the Hebrew Bible from colonial powers and Rastas’ adoption of an Israelite identity, this dissertation illuminates the biblical foundation of Rastafari ethics and symbolic registry. An analysis of the body of scholarship on Rastafari, as well as of the reggae canon, reveals -
Rastafarians and Orthodoxy
Norman Hugh Redington Rastafarians and Orthodoxy From Evangelion, Newsletter of the Orthodox Society of St Nicholas of Japan (Arcadia, South Africa), Number 27, September 1994: “Orthodoxy and Quasi-Orthodoxy”* Orthodox mission reached one of its lowest points in the fifty years between 1920 and 1970. The Bolshevik Revolution in Russia and its consequences virtually put a stop to any mission outreach by the Orthodox Church. In the same period there was an enormous growth in Christian and semi-Christian new religious groups and movements. In South Africa alone there are nearly 8000 different African independent churches. Wandering “bishops” (episcopi vagantes) travelled the world, starting new sects and denominations as they went. Some of the groups wanted to be Orthodox, and many thought they were Orthodox. In recent years, many of these groups have been “coming home”, seeking in one way or another to be united to canonical Orthodoxy. Many of these groups have connections with one another, either through common origins, or because they have later joined with each other. Some groups are found in South Africa, some in other places. There are often connections between groups in different parts of the world. In this issue of Evangelion we will look at some of these groups. * Evangelion is a newsletter for those interested in Orthodox Christian mission and evangelism. It is published by the Orthodox Society of St Nicholas of Japan, and is sent free of charge to members of the society and to anyone else who asks for it. The Society exists to encourage Orthodox Christians to participate in the global mission of the Church, and to enable non-Orthodox to become better informed about Orthodoxy. -
Music Have You Ever Seen a Band in Edmonton’S Cariwest Parade That Uses Large Oil Drums to Make Music? That Instrument Is Known As the Steel Pan Or Steel Drums
Afro-Quiz Study Material (15-17) 2017 Music Have you ever seen a band in Edmonton’s Cariwest parade that uses large oil drums to make music? That instrument is known as the steel pan or steel drums. Steel pan originated in the Caribbean. In this module, you will learn about music that originated in Africa and the Caribbean and has since migrated all over the world. Do you know any other types of music that have roots in Africa or the Caribbean that are famous in North America now? Here is a list of activities you will work on: ● KWL Chart ● Reading ● Listening/Video ● Map Activity ● Summary ● Optional video KWL Chart K W L What I know about What I want to know What I learned about African and Caribbean about African and African and Caribbean music Caribbean music music Afro-Quiz Study Material (15-17) 2017 Reading Steel Drums1 Steel drum or steel pan is a musical instrument originally developed in Trinidad, that is played by hammering raised and tuned portions of the bottom of an oil drum. It was the only new percussion (possibly the only acoustic) instrument invented in the 20th Century. Drumming was used as a form of communication among the enslaved Africans and was subsequently outlawed by the British colonial government in 1783. African slaves also performed during Mardi Gras celebrations, joining the French, who had brought the tradition to the island. The steelpan evolved from a communication device to the musical instrument it is used as today. The first instruments developed in the evolution of steelpan were Tamboo-Bamboos, tunable sticks made of bamboo wood. -
Downloaded from Brill.Com09/27/2021 09:47:39AM Via Free Access 80 New West Indian Guide / Nieuwe West-Indische Gids Vol
JOHN P. HOMIAK UNDERSTANDING A MODERN ANTIQUE: CHALLENGES TO REPRESENTING RASTAFARI IN THE TWENTY-FIRST CENTURY Reggae, Rastafari, and the Rhetoric of Social Control. STEPHEN A. KING, with contributions by BARRY T. BAYS III & P. RENÉE FOSTER. Jackson: University of Mississippi Press, 2002. vii +173 pp. (Cloth US$ 40.00). The First Rasta: Leonard Howell and the Rise of Rastafarianism. HÉLÈNE LEE. Chicago: Lawrence Hill Books, 2003. vii +306 pp. (Cloth US$ 26.95). Drawing increasingly upon digital technologies and the internet to assert a sense of community even as they cultivate an austere biblical persona, adher- ents of Rastafari can be thought of as simultaneously modern and antique. Their claim to antiquity is grounded in a collectively professed African- Ethiopian identity that has not only resisted the ravages of enslavement, colonialism, and European cultural domination but is seen to transcend local differences of culture and language. Theirs is a way of life organized around theocratic principles that begin with a recognition of the divine in all peoples and as the basis of all human agency. Rastafari assert the universal relevance of these principles to the conditions of modernity even as they persistently claim social justice on behalf of all peoples of African descent exploited by colonialism and the prevailing global capitalist-imperialist system. Based on these general themes, the Rastafari movement has come to represent a large-scale cultural phenomenon that has long since burst the chains of its colonial containment in Jamaica. From the late 1960s onward it has spread throughout the Caribbean and the Central and South American rimland to the major metropoles of North America and Europe as well as to many sites on the African continent. -
The Appearance and Significance of Rastafari Cultural Aspects in South Africa
New Contree, No. 71, December 2014 The appearance and significance of Rastafari cultural aspects in South Africa Midas Chawane Department of Historical Studies University of Johannesburg [email protected] Abstract This article explores the presence and importance of Rastafari cultural features in South Africa. These cultural aspects include symbols and language that have become popular in South Africa from 1997 when the movement was formalised.1 The symbols include religious signifiers employed in Rastafarianism such as the colours of Marcus Garvey, which are displayed in the attires worn by both Rastafarians and non-Rastafarians. While practices of symbolic investment include the growing of dreadlocks, and the use of “ganja” (marijuana) as a sacrament – these practices are frequently distilled into visual signifiers such as equating dreadlocked person with a lion and a “ganja” sign that appears on T-shirts and car stickers. Rastafarians have also coined a new language (“iry talk or dread language”) as their means of communication. In the wake of the democratic transition in 1994, both the language and symbols of the Rastafarian movement have gained increasing popularity in South Africa. By analysing specific examples of symbolic practice and visual signification within a historical framework, the article explores the meanings of Rastafarian language and symbolism for post-apartheid South Africa. While Rastafarian symbols have been adopted by various people for different reasons, their language has become popular among people outside the -
Articulation of Rastafarian Livity in Finnish Roots Reggae Sound System Performances
Listening to Intergalactic Sounds – Articulation of Rastafarian Livity in Finnish Roots Reggae Sound System Performances TUOMAS JÄRVENPÄÄ University of Eastern Finland Abstract: Rastafari is an Afro-Jamaican religious and social movement, which has since the 1970s spread outside of the Caribbean mainly through reggae music. This paper contributes to the academic discussion on the localization processes of Rastafari and reggae with an ethnographic account from the Nordic context, asking how Finnish reggae artists with Rastafarian conviction mobilize this identification in their per- formance. The paper focuses on one prominent Finnish reggae sound system group, Intergalaktik Sound. The author sees reggae in Finland as divided between contemporary musical innovation and the preservation of musical tradition. In this field, Intergalaktik Sound attempts to preserve what they consider to be the traditional Jamaican form of reggae sound system performance. For the Intergalaktik Sound vocalists, this specific form of perfor- mance becomes an enchanted space within a secular Finnish society, where otherwise marginal Rastafarian convictions can be acted out in public. The author connects the aesthetic of this performance to the Jamaican dub-music tradition, and to the concept of a ‘natural life’, which is a central spiritual concept for many Finnish Rastafarians. The article concludes that these sound system performances constitute a polycentric site where events can be experienced and articulated simultaneously as religious and secular by different individuals in the same space. Keywords: Rastafari, sound system, localization, re-enchantment, ethnography Reggae, in its various forms, has emerged during the past decade as one of the most visible and vibrant forms of Finnish popular music. -
International Reggae, Democratic Socialism, and the Secularization of the Rastafarian Movement, 1972–1980 Stephen A
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by The Keep Eastern Illinois University The Keep Faculty Research and Creative Activity Communication Studies January 1998 International reggae, democratic socialism, and the secularization of the Rastafarian movement, 1972–1980 Stephen A. King Eastern Illinois University, [email protected] Follow this and additional works at: http://thekeep.eiu.edu/commstudies_fac Part of the Communication Commons, and the Music Commons Recommended Citation King, Stephen A., "International reggae, democratic socialism, and the secularization of the Rastafarian movement, 1972–1980" (1998). Faculty Research and Creative Activity. 12. http://thekeep.eiu.edu/commstudies_fac/12 This Article is brought to you for free and open access by the Communication Studies at The Keep. It has been accepted for inclusion in Faculty Research and Creative Activity by an authorized administrator of The Keep. For more information, please contact [email protected]. International reggae, democratic socialism, and the secularization of the Rastafarian movement, 1972–1980 Stephen A. King During the 1970s, the Jamaican people appeared to rise “up in rebellion and revolt to . improve their social conditions” (Panton 31). After a decade of struggle against an increasingly repressive Jamaican Labour Party (JLP), Jamaica’s poor and dissident groups embraced the candidacy of People’s National Party (PNP) leader Michael Manley, the son of former Prime Minister Norman Manley, for Prime Minister in 1972. During the national election campaign, Manley attempted to appeal to the Rastafarians and Jamaica’s Black Power movement. Manley even adopted the Biblical name “Joshua” and promised the Jamaican people deliverance from oppression. -
Nyabinghi Ancient Council – Coup Or Mutiny?
NYABINGHI ANCIENT COUNCIL – COUP OR MUTINY? TOUCH NOT THE LORD ANOINTED, NOR DO HIS PROPHETS HARM “Jah standeth in the congregation of the mighty; he judges amongst the gods. How long will you judge unjustly and show partiality to the wicked? Selah. Defend the poor and fatherless, do justice to the afflicted and needy. Deliver the poor and needy; free them from the hands of the wicked. They do not know the Almighty Jah Rastafari, neither do they iverstand, they walk about in darkness; all the foundations of the earth are unstable. InI i have said, you are Rasses and all of you are children of the Most High Jah Rastafari. But you shall die like men and fall like one of the princes. Arise O’ Jah Rastafari; judge the earth, for thou shall inherit all nations .Selah. Psalm 82 A ‘MUTINY’ OR A ‘COUP’? ‘He who would be a leader must pay the price of self –discipline and moral restraint. This entails the correction and improvement of his personal character, the checking of passions and desires and an exemplary control of one’s bodily needs and desires.’ ‘Q’damawi Haile Selassie. Among the general code of the Rastafari Code of Conduct is said that InI said that InI should: “Abide by the laws and teachings of H.I.M Emperor Haile Selassie I, the principles and practices of The Elders, Patriarchs and Matriarchs and the laws of Nature written in the hearts of human kind.” In these times of trials and tribulation nothing will come easy; even the righteous will be tempted, even friend will become enemy, even those loyal to the throne room will break ranks for crumbs on the table.