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Throughout history, identification with Ethiopian heritage has been a familiar
concept to the Jamaicans who have suffered under slavery, colonialism and social
oppression. This concept of "Ethiopianism" includes the appreciation
of Ethiopias ancient civilization as well as its profound role in the
Bible and world history. It has long been manifested in Jamaican culture as
a means to identify with a glorious, righteous, and perhaps the earliest of
all human civilization. Anthropologist Anthony F.C. Wallace has focused much
of his research on the phenomena of Revitalization Movements throughout social
history. He has recognized that such movements are characterized by a uniform
process and can be defined as "a deliberate, organized, conscious effort
by members of a society to construct a more satisfying culture" (Wallace
265). Considering the centuries of severe struggle amongst Jamaican society,
from the inhumane conditions of slavery to modern neocolonialism on the island,
it seems evident as to why the revitalization of the Ethiopian homeland would
be present in the culture and even accelerated within the Rastafarian Movement.
Prominent leaders and the circumstances of the times have allowed Ethiopianism
to flourish amongst the oppressed masses of Jamaica and gain popular recognition
through the lyrics of reggae music. There is no doubt that this identification
with historical Ethiopia has served as a Revitalization Movement for Rastafarians
within Jamaican culture and society. It would be impossible to understand the Rastafarian connection to Ethiopianism
without first exploring at least a brief history of this ancient civilization.
This historical root in a thriving civilization is especially important to discover
as Blacks have unjustifiably been regarded as "uncivilized" throughout
the centuries. I hope that the following will prove that today, Africans all
over the world are descendents of what was once a very highly developed civilization
in what is now Ethiopia. However, white populations have attempted throughout
history to deny this fact. European scholars of the nineteenth century claimed
that those who occupied the area in ancient times were not Negroes but Hamites;
this attempt was made in hope of scientifically proving that whites are
the origin and basis of all civilization (Barrett 70). African descendents have
suffered for centuries due to this "de-negrification" of Blacks and
those confusing racial classifications assigned by Whites. The fact that the
Ethiopian civilization was indeed a Black one is strongly supported with a quick
insight into ancient Hebrew language. Cushite, the term used consistently
by the Hebrews to refer to Africans of the time, derives from the Hebrew word
Cush, which can clearly be translated to the English word "black."
When the Old Testament was translated from Hebrew to Greek, "cush"
was changed to "ethiop," the Greek word for "burnt" or "black"
that gave rise to the more recent name for the land. Furthermore, when the Greek
traveler and writer Herodotus served as an early eyewitness to the Ethiopians
in the fifth century BC, he described both "the natives of the country
were black with the heat" and that "they are black-skinned and have
wooly hair" (Barrett 72). Early accounts such as these hold high proof
that those who made up the ancient Ethiopian civilization were Black indeed. It is also evident that this civilization flourished as highly developed,
knowledgeable and successful. The roots of humanity were planted in this area
under the hot African sun and Equator, where life was most likely to thrive
and proliferate at the earliest. It is here in Ethiopia that archaeologist Donald
Johansen encountered the incredibly intact remains of "Lucy," the
earliest hominid remains to be discovered (Howe 29). It is in this same area
in which the Ethiopian civilization would evolve many thousands of years later.
Many people believe the identification of Ethiopians to be the originators of
the arts, sciences, technologies and political organizations. Ethiopians were the instructors of Music, founders of Arts, Science and
Philosophy
The Ethiopians were the architects that laid the plans and
measured the spaces and laid the foundations of the Pyramids of Egypt
and
put the finishing touches on the Sphinx. (Howe 73). It is difficult to decipher where the Egyptian and Ethiopian civilizations
differentiate historically, but many argue that those of Ethiopia proceeded
all else. "Europeans have conspired to credit Ethiopian accomplishments
to Egypt, entirely ignoring Ethiopias
status as the birthplace of
all knowledge" (Howe 48). This is quite consistent with the argument that
civilization spread from Ethiopia to Egypt and thence onward. A Black Church
lecturer of the 1920s professed that Ethiopians were:
the first people to throw the flashlight of knowledge upon the shores
of Egypt. Egypt handed it to Babylon, Babylon handed it to Greece, Greece
handed it to Rome, and Rome handed it down to the western world. (Howe
47). Held strong in the modern movement of Ethiopianism is the idea that Europe
has produced no indigenous culture but has drawn all it knows from Africa. The
accounts of Herodotus describe the many ways in which the Greeks took from Ethiopian
civilization, ranging from the worshipping and naming of the gods to the division
of the seasons and yearly calendar (Herodotus 8-14). Herodotus additionally
noted of the Ethiopians:
they existed always, ever since the human race came into being, and
that as their land advanced forwards, many of them were left in their first
abodes and many came down gradually to the lower parts. (Herodotus 14). This account is supportive of the theory that all of Africa has origin in the
Meroitic Civilization of the Nile, from which both the Ethiopians and Egyptians
evolved (Barrett 72). However, with the threat of the close proximity of the
Mediterranean Basin, these civilizations would soon be encroached upon by the
conquering armies from the north. This pattern of imperialism would begin with
the Persians and continue with the Greeks under Alexander, then the Romans,
and finally with the Arabs. Over the centuries, the African blood would be mixed
with these various peoples of the conquering Eurasian armies (Barrett 72-3).
It is during this era of outside influence when the Black civilization lost
power, and thereafter was to be oppressed by all races. Migration to the south
and west created the spread of African civilization from its origins of the
Nile. It is perhaps the Biblical references to Ethiopia that have instigated the
most momentum in the movement of Ethiopianism within Rastafarianism. Being the
only religious text accessible to Jamaican slaves and speaking of the origins
of Africa as being in Ethiopia and extremely important in the history of civilization,
it is no wonder that the early African inhabitants of the island took to the
glory of their homeland so strongly. It is those references to the Black race
in the Bible that have created the mythology of the Ethiopianism movement in
parts of Africa, the Caribbean and the Americas. The Old Testament speaks: "Princes
shall come out of Egypt; Ethiopia shall soon stretch her hands unto God"
(Barrett 69). Such a powerful reference to the homeland has empowered Africans
all over the world to identify with the land of their ancient ancestors. In
the Black tradition today, the word "Ethiopia" has come to represent
all of Africa, including Egypt (Barrett 74). In one word, it encompasses the
origin of all human life today. It is now possible to see why Ethiopia has taken on an eschatological dimension
in Jamaican society over the centuries. Yet such faith in the homeland would
not have emerged if it were not for the social and racial struggles that occurred
on the island with the subhuman institutions of slavery and British colonialism.
Centuries of humiliation of the African race have created a concept of Ethiopia
as a "
vision of a golden past
that revitalized the hope of an
oppressed people" (Barrett 75). Indeed, those Africans taken to Jamaica
during the slave tradebeginning in 1655faced one of the harshest
struggles to survive under the British Empire. Being the richest of all British
colonies, Jamaica contained half the population of the British West Indies and
functioned with almost one thousand sugar growing estates (Craton 162). Absentee
plantation owners were the norm, with exploitative managers left to control
plantation affairs while being completely uninterested in the slaves as human
beings. Although Blacks outnumbered the British in a ration of ten to one, they
were regarded absolutely as chattel property until 1787 (Craton 169). The earliest
slaves must have experienced an extreme sense of isolation from both their homeland
and families, as it was not until 1788 that an act was passed forbidding the
breakup of families (Craton 169). Slave plantations were laws unto themselves. Hardly dominated by official
law, owners applied draconian controls against the threat of violence, the carrying
of weapons, the right to assembly, travel without a pass, running away and the
participation in traditional African practices and customs (Craton 170). The
majority of slave populations would have suffered emotionally and mentally from
the extreme deprivation of their heritage and absolute depersonalization. Although
the Jamaican slave population was derived from hundreds of separate cultures
with unique languages, music, folklore and spiritual beliefs, they were heaped
into a generically African and homogenous group. They were further acculturated
with the modifications of West Indian, European and Christian influences. It
was a struggle within itself to retain individual cultures within slave communities.
Besides their ignorance of the African background, British plantation owners
deprived slaves of any ounce of dignity by forbidding the ownership of even
the simplest property and discouraging sexual and familial relations (Craton
173). Although many Africans could have been quite highly skilled craftsmen,
their individualities were belittled as they were forced to perform rudimentary
work under inhumane treatment. Additionally, the African slaves suffered physically under the British.
Poor health amongst the populations resulted from a combination of maltreatment,
geographical location and the harshness of working conditions. Crowded living
situations and negligence led to insufficient and unbalanced diets along with
the proliferation of disease (Craton 176). Birth and fertility rates were extremely
low, and in 1788 the excess of deaths over births was at two percent, with forty
deaths per one thousand slaves (Craton 176). Around the same time that the African
slave trade ceased in 1807, plantation productivity slowed due to poor management
and low economic productivity. The decline of the industry meant the greater
exploitation and hardship of the slaves (Craton 188). By the time of Emancipation
in1834, the half million slaves brought to Jamaica had "suffered the most
frustrating and oppressive slavery experienced in a British colony" (Barrett
29). The prominence of slave rebellion and the "fight and flight"
reaction amongst Jamaican slaves are entirely supportive of this statement. The basis of social stratification in Jamaica was laid down in the early institution
of slavery. With a lack of British women on the island, sexual relations between
slave masters and African women were exacerbated. This created a ten-percent
population of "mixed," "creole," "coloured" or
"Jamaican Whites" by the time of Emancipation (Craton 172). This racial
stratification derived from slave society led to the categorization of Jamaica
in later years into three groups: white, brown and black. Here they are represented
in the order of dominance, but the exact reverse of relative numerical strength
(Kuper 48). This concept of "lightening of the skin" for social reasons
has long had a confusing and belittling role in Jamaican history (Craton 173).
Nonetheless, its capacity to influence social circumstances is unsurpassed by
all other influencing factors on the island. It is understandable why more and
more Jamaicans would aspire to identify as truly African with the Ethiopianism
Movement. The need to do so becomes more clear in a society where race is the
sole determinant of social status, yet remains variable and ambiguous in criteria
for identification. The state of Jamaican society following Emancipation went largely unchanged
for some time. The attempt to replace slave labor with "apprentices"
was frustrating for Black Jamaicans and fairly unsuccessful (Kuper 4). For the
most part, the radically unbalanced distribution of wealth continues to prevail
to this day. Such economic and social oppression against Black Jamaicans accounts
for why so many people have turned towards the faith and pride of Ethiopia. The derivative for much of the social frustration amongst Jamaicans is the
state of employment on the island. Foreign investors, multinational corporations,
the tourism industry and a small sector of the population occupy the majority
of the land (Kuper 16). The economy was supposed to have experienced "rapid
economic growth" in the past several decades, yet most money has gone towards
the mining of bauxite by Coca-Cola, tourism and foreign plantations and industry
(Kuper 16). Domestically, the agricultural sector remains very poor, with an
"absolute decline in the viability of peasant holding" (Kuper 22).
The alienation of farmland to large corporations and the industrialization of
agriculture have led to a decline in demand for rural labor, as well. There
is no doubt that foreign economic control is leading to a downfall in the quality
of life for the average Jamaican. Urbanization has been extreme in Jamaica throughout
the twentieth century due to these factors of neocolonialism and foreign domination.
Because the rural areas and small landholdings cannot support the population
growth without a substantial drop in the standard of living, more and more people
are migrating to the cities with the hope for opportunity. The population of
the capitol of Kingston went from eighteen percent of the national number in
1940 to twenty seven percent in 1970. It is evident that the numbers in urbanization
have increased proportionately with the growth of foreign investment (Kuper
9). Although unemployment in the cities is extremely high, there is at least
a little hope for intermittent employment. Employment tends to be casual and
seasonal; and while twenty percent of the population is unemployed, the amount
of underemployed is just as great (Kuper 27). In this era of post-colonialism,
eighty percent of Jamaican unskilled laborers earn less than twenty-five dollars
a week when they actually do encounter work (Barrett 12). The desperate and crowded living conditions of the cities are substantially
unwelcoming for the majority of rural migrants. Along with the difficulty in
finding employment, people face the harshness of life in self-help housing,
or "shantytowns," and criminal activity. An excerpt from a poem by
Rastafarian Sam Brown gives a personal insight to life in the "Slum Condition:" Tin-can houses, old and young, meangy dogs, rats, inhuman stench, Unthinkable conditions that cause the stoutest heart wrench. Tracks and little lanes like human veins, emaciated people, Many giving up the ghost, their spirits broken, their gloom deepens. Precocious boys and girls, yet adults, police, thieves, conglomerates, Generally disjointed, sexually abandoned masters of their fate
(Barrett 9). Jamaica supposedly has a long tradition of self-help housing, in which residents
contribute all or most of the construction input through self-help methods,
that dates back to the slave plantation (Potter 77). The absolute numbers of
those living in the shantytowns of Kingston are some of the largest in the Caribbean,
with low incomes in society making self-help housing a necessity for many (Potter
78). The situation has become an anxiety of the government, demonstrated in
April of 1994 when the National Housing Trust in Jamaica bulldozed a substantial
amount of homes in Rosemont, St. James (Potter 80). Such action supports the
widespread fear of government and police brutality amongst shantytown populations.
The oppressed masses of these areas are dealing with issues of crime on a daily
basis. Though quite frightening, the fact that more and more people are turning
to crime is seen as understandable by many. Barrett supports this: The history of Jamaica is one long tale of exploitation by a few rich families
whose privileges were never questioned. But with independence, Jamaica was
thrust into the arena of the underdeveloped nations with little or no aid
from those who benefited from the island
They were on the island but
not of it. (Barrett 13). Black Jamaicans, those who occupy the majority of the population, have suffered
for centuries through slavery, colonialism and now neocolonialism. They have
been existing in a society where the minority incessantly demands without the
least bit of reciprocation. Beginning with the inhumane treatment by the British
and carried through the years of racial stratification, extreme misdistribution
of wealth, and a low standard of living, many Jamaicans are now seeking the
revitalization of their unique heritage. Ethiopianism has served this purpose:
through hundreds of years of severe social stress, Jamaicans look to the glory
of their homeland, of Ethiopia or Africa, in order to restore their faith and
dignity as a society, a culture, and as individuals. While the eschatological
aspect of Ethiopia first appeared in Jamaica during the eighteenth century,
this faith was carried out for centuries until it finally accelerated with the
birth of Rastafarianism. Only the social circumstances of the times and the
extensive oppression of the people would have allowed the movement to become
so widely accepted in Jamaica. It is impossible to know exactly when and how Ethiopianism became part
of Black Religion in the "New World," but it is evident that African
heritage has always been a priority to the culture. The actual term was introduced
by American Baptist slave preacher George Liele, who founded the Ethiopian Baptist
Church on the island in 1784 (Barrett 76). However, the movement could never
have gained such momentum if it were not for the inspirational voices of its
early leaders. The eschatological dimension of Ethiopia was first publicly recognized
by the Reverend Edward Wilmot Blyden (1832-1912), a West Indian-born man who
attempted to grapple with the fundamental problems of his race through literature.
In his published writings, he continuously dealt with such questions as "How
to dispel the lingering myth of European peoples of the inferiority of the Negro?"
and "How to ameliorate the condition of African people in the New World"
(Lynch xi)? He was later to publicly recognize that the great West African civilization,
from which the slaves were taken in the sixteenth century, had originated from
what was once the glorious Ethiopian Civilization (Barrett 76). He wrote, "
thus,
Ethiopians have always served
the world
The Empire of the one is more
widespread than that of any other nation" (Lynch 35). Much of Blydens
work focused on the destruction caused by what Rastafarians today entitle "Babylon":
European culture, the Christian religion, and most derivatives of the Roman
Empire. His movement against these social sectors revolutionized thinking for
the Black masses throughout the New World with the claim that Christianity had
been the destroyer of Black dignity (Barrett 76). His claims were made
entirely justified through his literature, which expressed the fact that Africa
had become deservedly distinguished throughout history as having served and
suffered for the comfort of others. "Having been made perfect through suffering
then
we see the position which Africa and the Africans must ultimately occupy"
(Lynch 37). In his attempt to educate the people of his race of their profound
role in history, E.W. Blyden broke ground in the movement of Ethiopianism. In
1872, he helped to find The Ethiopian, a monthly journal that was devoted
to the educational matters concerning Africans all over the world (Lynch xxv).
His inspirational voice chartered the course that would later be taken towards
the Ethiopian homeland, the repatriation movement, and eventually Rastafarianism. I look forward to the day when black men in this country, roused to a sense
of their duty to Africa, will rush to those shores to bless that benighted
continent. Ethiopia shall soon stretch forth her hands unto God.
The almighty hath decreed it
Ethiopia, in all her length and breadth,
shall be filled with the knowledge of the Lord as the waters cover the sea. (Lynch
20). The writings of Blyden were to have a deep posthumous impact on Ethiopianism,
most especially on the life of the revolutionary thinker Marcus Garvey and,
henceforth, on the whole of Rastafarianism. Garvey once spoke of E.W. Blyden
as "one of our historians and chroniclers who has done so much to retrieve
the lost prestige of our race" (Lynch xxxiv). Himself a Jamaican, Garvey
was soon to spread the concept of Ethiopianism throughout the culture that would
eventually give rise to the Rastafarians. In The Rastafarians, the author expresses that "In Marcus Garvey,
Ethiopianism reached its highest development" (Barrett 79). Indeed, such
a statement is supported by the fact that Garvey was the first to make popular
the historical role of Ethiopia to the Jamaican culture. Born in St. Ann, Jamaica
in 1887, he set out on a future that would revitalize the hope and dignity of
the black race throughout the Americas (Barrett 65). Raised in a newly Emancipated
society when racial suppression was at its worst, Garvey became eager early
on in making a change in the European domination of political and social affairs.
Several years of travel made clear to him the similar state of imperialism in
much of the Americas. Garvey would go on to express his ideas through his many
publications; his most successful, the Negro World, came to promote his
nationalist ideals and represent his founding organization: the Universal Negro
Improvement Association (Howe 75). In 1924, Garvey justified his movement at
the Madison Square Garden in New York City: Our desire is for a place in the world; not to disturb the tranquility
of other men, but to lay down our burden and rest our weary backs and feet
by the banks of the Niger and sing our songs and chant our hymns to the
God of Ethiopia. (Barrett 77) He professed to his race that African history should be a source of inspiration
and emotional uplift to blacks, coupled with the systematic derogation of European
claims of the past (Howe 76). Viewing African civilization as anterior to all
others, Garvey later went on to inspire Black God Movements in his insistence
of "worshipping God through the spectacles of Ethiopia" (Barrett 77).
With the powerful work of Marcus Garvey, Ethiopianism developed from a mere
concept to an actual historical movement in which he served as "The Provisional
President of Africa" (Barrett 79). His repatriation project was officially
launched with the Back-to-Africa Movement and its philosophy: "Africa for
the African at home and abroad" (Barrett 67). This movement was to gain
speed in a messianic aspect when, on the eve of his departure to the United
States in 1916, Garvey supposedly said: "Look to Africa for the crowning
of a Black King; He shall be the redeemer" (Barrett 81). The power of such
a statement shall never be underestimated. With the crowning of the Ethiopian
King Haile Salassie, "King of Kings, Lord of Lords, Conquering Lion of
the Tribe of Judah," in 1930, the prophecies of both Garvey and the Bible
had been fulfilled. Besides the teachings and prophecies of the movements early leaders,
the "incubation period" in the Kingston slums that followed the crowning
of Haile Salassie allowed the nurturing of early Rastafarianism. There were
originally four "Garveyites" who took the crowning seriously and were
to become ministers and founders of separate groups. Those "claiming to
have received revelation" that Salassie was the Messiah were Leonard Howell,
Joseph Hibbert, Archibald Dunkley and Robert Hinds (Barrett 81). Howells
movement during the years 1930 to 1933 was to have an incredible impact on the
Kingston shantytowns. This took root in his early Pinnacle Commune, set within
the hills of Jamaica with the hope of escaping both society and the police.
Perhaps the most important phase in the cultivation of Rastafarianism, this
era set the stage for the future in its characteristics of communal living and
the use of ganja, along with the original establishment of the movements
rites and practices (Barrett 86-7). Following the death of Howell and the collapse
of the Pinnacle, the movements leaders took to the streets of Kingstons
shantytowns. Pointing out the disgraceful living conditions and the massive
social gap, the hopeful faith of Haile Salassie was eagerly spread about (Barrett
88). It was here that the concept and actual term of Babylon was first
established; with the recognition of social disparities and a strong defiance
to the white establishment, the movement grew naturally and rapidly. Innate
to the early characteristics of Rastafarianism was the indentured ideal of the
Ethiopian homeland. The fact that the recently crowned Ethiopian King was native
to their own roots was no coincidence to the Rasta faith. The hope for salvation
and the faith in their African heritage resonated in such cries as "Repatriation
now!" and "Ethiopia! Yes! England! No! Let my people go!" (Barrett
90). It was during this period in which the official adoption of Ethiopianism
took place. Although it was an ideology already prominent in Jamaican societydue
to their historical struggle and very inspirational leadersEthiopianism
took on a new meaning within Rastafarianism. As prisoners to a society that
had become increasingly insensitive to the needs of the masses, Rastafarians
gave Ethiopianism a new shape and a revolutionary transformation. Today, the ideals of Ethiopianism are strongly expressed through the words
of Reggae music. First and foremost to make this movement popular through his
music was Bob Marley. He identifies with the cultural frustration that gave
rise to the movement in the song So Much Trouble in the World with his
lyrics "We the street people talking, we the people struggling
"
Marley expresses the Ethiopian ideology with such songs as Exodus: We know where were going, We know where were from, Were leaving Babylon Were going to the fatherland
In Rastaman Chant Bob professes the eschatological aspect of his Ethiopian
homeland with "
fly away home to Zion, fly away home
One bright
morning when my work is over I will fly away home." In the lyrics of Africa
Unite, he attempts to bring together the concept of Ethiopia and the African
heritage to the people of his race everywhere: Africa unite Cause were moving right out of Babylon And were going to our fathers land. Africa, youre my forefather cornerstone Unite for the Africans abroad
With an inspirational voice of poetic persuasion, Bob Marley made familiar
the concept of Ethiopianism to people of all different ages, races and backgrounds
throughout the world. His insistence that "weve got to fulfill the
book" was to have a phenomenal impact upon Rastafarian movement and the
lyrics and music of future Reggae artists. This is evident with the song African
With African Pride by Buju Banton and the lyrics of Fire Pon Rome
by Anthony B: Fi Pope Paul an him scissors an comb Black people waan go home A Mount Zion a di righteous throne. There is no doubt that Reggae music has had an impressive impact on the Ethiopianism
Movement, and its increasing popularity throughout the world is allowing the
message to bring pride to an oppressed race. This has substantially been the purpose of the message all along. There
is no denying that the people of Africa and their ancestors have suffered some
of the harshest abuses in the history of the world. From the earliest contact
with White civilizations, the Africans have struggled against the racial prejudices
that would continue throughout history. Through the force of physical seizure,
these people were removed from their native lands for the mere service of White
civilization, to later exist in a society where the discrimination and racial
manipulation would continue well beyond Emancipation. For centuries, the numerically
minor British population of Jamaica has gained immensely at the expense of these
African descendents. Such oppressive social and political circumstances, combined
with inspirational leaders, were what gave rise to the faith of Ethiopianism.
It was within this movement that the African pride was rediscovered and the
Rastafarian faith put forth. It is in this that Barrett recognized the arrival
of the movement "at the fullness of time:" Jamaica in 1930 was at low tide economically and socially. Socially, people
experienced the brunt of the Depression as well as disaster due to a devastating
hurricane. Politically, colonialism gripped the country and the future of
the masses looked hopeless. Any doctrine that promised a better hope and
a better day was ripe for hearing. (Barrett 84) It is entirely evident that the conditions of Jamaica over the past several
centuries have nurtured the growth of Ethiopianism. The human society of Jamaicathe
cultural organismhas become increasing dissatisfied with its surrounding
characteristics. It is here that that we recognize anthropologist Anthony F.C.
Wallaces theory of the Jamaican effort "to construct a more satisfying
culture." There is no doubt that the presence of Ethiopianism within Jamaican
culture has fulfilled the act of revitalizing and restoring the dignity of the
African race after so many years of suffering. Works Cited Barrett, Leonard E. The Rastafarians. Boston, MA. Beacon Press: 1997. Craton, Michael. Empire, Enslavement and Freedom in the Caribbean. Kingston, Jamaica. Ian Randle Publishers, 1997. Herodotus, Tacitus, Drake, Raleigh and Others. "An Account of Egypt."
USA. P.F. Collier and Son Corporation, 1938. Howe, Stephen. Afrocentrism. New York, NY. Verso: 1999. Kuper, Adam. Changing Jamaica. Boston, MA. Routledge and Keagan Paul,
1976. Lynch, Hollis R. ed. Black Spokesman: Selected Published Writings of Edward
Wilmot Blyden. London, England. Frank Cass and Company, Ltd: 1971. Potter, Robert and Dennis Conway, eds. Self-Help Housing, the Poor and the
State in the Caribbean. Knoxville, TN. University of Tennessee Press: 1997. Wallace, Anthony F.C. "Revitalization Movements." American Anthropologist,
264-81.Mythical Pasts: Ethiopianism as a Revitalization Movement
Caitlin ONeill