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Open your eyes and look within Are you satisfied with the life you're living? We know where we're going; We know where we're from We're leaving Babylon, we're going to our fatherland (Marley "Exodus" 5). In 1977, Bob Marley's lyrics reflected the ideology of Rastafarianism, defined
by the New Dictionary of Religions as, "A variety of dynamic movements
in Jamaica . . . since the 1930s among the poor landless men, inspired by Marcus
Garveys Back to Africa movement and the accession of Ras Tafari as emperor
of Ethiopia" (Rastafarian). But the Rastafarians are much more than "poor
landless men". They are an oppressed people who in the1930s found themselves
in a hopeless situation. It was this hopeless situation that readied the minds
and hearts of the Rastafarians to look beyond their lives in Jamaica. They began
to look to a new life and a new world by the name of Ethiopia. The concept of
Ethiopia as Zion, a destined homeland for all Black people, soon took hold of
the Rastafarians so much so that it became the basis for their religion, Ethiopianism.
According to one source, "It is the Rastafari movements, with its origins
in Jamaica, that Ethiopianism has been most consistently elaborated for nearly
seven decades" (Dread History). Ethiopianism, and specifically the belief
in Ethiopia as Zion, was so accepted by the Rastafarians because it offered
a sense of dignity and hope in an otherwise hopeless economic and social climate. Jamaica 1930 was not the picture of peaceful jungles and calm sunsets that
we see in travel agents brochures. Jamaica 1930 was a time of economic,
social, and natural disaster. As Leonard Barrett, author of The Rastafarians,
describes it, "Jamaica in 1930 was at low tide economically and socially"
(84). The after math of the Great Depression was being felt worldwide, and Jamaica
was no exception. The result was falling sugar prices and growing unemployment.
The disappointment and frustration felt by the people of Jamaica was only worsened
by the slow movement of political progress, the continuation of colonialism,
the new limitations of emigration possibilities, and the rising growth rate
that promised to fill Jamaica with more poverty stricken, depraved, and oppressed
children. For these awful economic and social conditions occurring in Jamaica in 1930,
the island could find no sympathy in Mother Nature. On November 8, 1932, Jamaica
and many of its surrounding islands were struck by a devastating hurricane that
destroyed buildings and houses and took many lives. Then, not even one year
later, on August 15, 1933, a flood of "record intensity" ripped through
Kingston and Lower St. Andrew leaving disastrous effects (Discover Jamaica).
The flood, along with the heavy rains that followed, left houses destroyed,
L30,000 in demolished property, fifty three people dead, and a water shortage
(Discover Jamaica). As can be imagined, the people of Jamaica were distressed,
confused, and angry. With the first few years of the 1930s filled with destruction and disappointment,
it is not surprising that by 1938, violence and rioting were quickly spreading
throughout Jamaica. However, with the peoples frustration and discontent
also came forth a new wave of action in the form of the first lasting labor
unions and a birth of new political parties (Zach 109). All of the disruption
and disappointment also opened doors to new beliefs and ideas for the Jamaican
people. With countless sources of oppression, the people were left with little
to believe in and nothing to look forward to. All of this unrest primed the
people of Jamaica, particularly the Rastafarians, to embrace the ideas of Ethiopianism,
a religion full of hope, dignity, redemption, and most importantly, identity.
The man most responsible for bringing the ideals of Ethiopianism to Jamaica
is Marcus Garvey. Barrett describes the man as ". . . the prophet of African
redemption . . . [and through him] the spirit of Ethiopianism came into full
blossom" (77). Garvey was a strong leader that came out with powerful ideas
at a time when the Jamaican people had nothing to believe in but oppression.
Garvey took his beliefs and organized the United Negro Improvement Association
(UNIA) which he described as ". . .[R]epresent[ing] the hopes and aspirations
of the awakened Negro" (Who Was Marcus Garvey?). Through his organization,
Garvey enlightened people all over the world to the dignity of the Black race
and the superiority of ancient Africa. As Barrett states, " . . . [Garvey
wanted Blacks to] assume the true leadership of the world as they had in times
past" (77). In order to accomplish this, Garvey made his clearest goal
one of repatriation. He preached that in order for Black people to rise to power,
they must return to their homeland, return to Africa. This concept of repatriation
was apparent in his famous slogan, "Africa for Africans, at home and abroad"
(Dread History). A common dispute often occurs between Garvey as the Prophet versus Garvey as
the political leader. While Garveys motivations and actions were very
political, he reached out to the Jamaican people, specifically the Rastafarians,
with the wisdom and language of a Prophet. As Barrett notes, " . . .the
theme of the Garvey movement has remained the most quoted text in the Rastafarian
movement" (78). He gave Black people a reason to feel dignified and proud.
Garvey believed that the Black race was superior, and he invited others to realize
this, take pride in it, and reclaim power of the world that was once theirs.
In a land where people had little hope, Marcus Garvey gave the people of Jamaica
something to believe in: themselves. As Paul Zach, author of Insight Guides:
Jamaica comments, "[Garvey] acquired a powerful hold on the imagination
of the mass of the people and did much to create unity . . . and give them [Black
people] a pride in their race" (207). Perhaps one of the most amazing and significant events in the history of both
Ethiopianism and the Garvey movement came fourteen years after Garvey uttered
the words, "Look to Africa for the crowning of a Black King; he shall be
the Redeemer" (Barrett 81). It was fourteen years later, in November of
1930, that Garveys prophecy came true when Ras Tafari, descendant of the
biblical King Solomon, was crowned the Black King of Ethiopia. One Rastafarian
describes the event by observing, "The news of a black regent claiming
descent through the biblical lineage of King Solomon and the Queen of Sheba,
stirred the imaginations of an entire generation of African Americans and refocused
attention upon ancient Ethiopia" (Dread History). Finally, just as Garvey
had promised, a Black man had become King. And not just King of anything, but
King of Ethiopia, the oldest, and at one time the most powerful, throne on earth.
Ras Tafari, who took the name Haile Selassie at his coronation, was seen as
the "promised Messiah from the House of Judah" (Jamaicans Of Ethiopian
Origin And The Rastafarian Faith). As Barrett concedes, his crowning was seen
as a revelation from God, a fulfillment of Biblical prophecy, and a signal that
it was time for redemption (81). The importance he had in his peoples
lives and faith is represented through his many titles which include: His Imperial
Majesty, King of Kings, Lord of Lords, Conquering Lion of the Tribe of Judah,
Light of this World, King of Zion, and Elect of God. Selassies people,
including the Rastafarians, believe that he is God, and believe that "he
will regather them from lands of captivity and bring them to their own land
[Ethiopia] again" (Jamaicans Of Ethiopian Origin And The Rastafarian Faith).
Finally, after a life of White oppression, a Black King held power over the
promised land of Ethiopia. This gave the people of Jamaica someone to believe
in, someone to look to, someone that could give them a renewed sense of hope
and identity. For now Ethiopia is where they belonged, it is their God given
home, and Selassie proves to be that God. The second most important day in the correlation between Ethiopianism and Jamaica,
the first being Selassies coronation, was what the Jamaicans call Grounation
Day. On April 21, 1966, His Imperial Majesty was invited to visit Jamaica. Selassie
was met at the airport by thousands of his Jamaican people. He arrived to the
chanting of "Hosanna to the Son of David" (Redington 3). In 1930,
God had introduced himself to the Jamaican people, and in 1966 he had come to
meet them in their oppressed land. During his journey Selassie addressed his
people and said, "Ethiopians and Jamaicans have a relationship going back
for a long time . . . Jamaicans and Ethiopians were brothers by blood"
(Jamaicans Of Ethiopian Origin And The Rastafarian Faith). These words gave
Jamaicans assurance that they belonged somewhere, that Jamaica was not their
home, that they were not meant to live under the White man. They are Ethiopians
and Ethiopia is where they belong. With Marcus Garveys prophecy filled at Selassies coronation and
the Jamaican people uplifted by Grounation Day, Ethiopianism in Jamaica was
becoming much more than a simple belief or blind faith, it was becoming a way
of life for the Jamaican people, specifically the Rastafarians. As Barrett explains,
". . . Rastafarians . . . adopted the concept [of Ethiopianism] as a model
for social transformation in Jamaica" (70). The Rastafarians believed that
it was through Ethiopianism, through Selassie, that redemption would be found. As stated by Norman Redington, author of A Sketch of Rastafari History,
"According to classical Rastas, Rastafarianism is not a religion, an organization,
nor a philosophy, but an active attempt to discern the will of JAH [God, Selassie]
and keep it" (4). What this "attempt" leads to is a lifestyle
based upon strong beliefs and faiths, exemplified by the general principles
and practices of the Rastafarians. Barrett sums up these principles with six
basic beliefs including: Selassie is the living God, Black people are the reincarnation
of ancient Israel who have been exiled to Jamaica because of the White people,
the Black race is superior to the White, His Imperial Majesty is planning for
a mass return of the Black people to Ethiopia, the Black people will soon rule
the world, and finally, Jamaica is a hopeless hell and Ethiopia is heaven (Zion)
(104). The concept of Ethiopia being Zion is perhaps the most important in the lives
of Rastafarians. To them, Zion represents their true home, a place where they
are accepted and belong. It is a God given place to which they will eventually
be brought to: through redemption they will be brought out of Babylon (Jamaica)
and into Zion (Ethiopia). What is most significant to the Rastafarians about
Ethiopia as Zion is the biblical history and reference that justify their claims.
Ethiopia and its people are mentioned throughout the Bible more than forty times.
The Rastafarians take the Bible as the purest truth, when translated without
the corruptions brought forth by the White man (Barrett 127). They look to the
Bible not for moral lessons, but for the true history of their people and their
destiny. The Bible provides three main messages for the Rastafarians involving Ethiopia
and its people. First, the Bible presents verses that identify the Ethiopians
as holy and biblical people, as Gods children. In Amos (Chapter 9, Verse
7), the Lord likens the Ethiopians to the Israelites, Gods children, when
He declares, "Are not you Israelites the same to me as the Cushites
[Ethiopians]? (The Bible). This passage blatantly compares the Israelites
to the Ethiopians, and it is stated that they are the same; both are Gods
children. This message is repeated in Numbers (Chapter 12) when a story is told that
begins, "Miriam and Aaron began to talk against Moses because of his
Cushite [Ethiopian] wife, for he had married a Cushite" (The Bible).
Not only had Moses, one of the holiest Prophets, married an Ethiopian woman,
but also the Lord punished Miriam for criticizing Moses marriage by giving
her leprosy (The Bible). The Rastafarians use this passage to show that the
Lord views Ethiopians as His people, just as deserving as Miriam or Moses. The
effect of this is quite important. From the Bible, the source of pure truth,
claiming Ethiopians as Gods people, the Rastafarians are able to take
identity. In a world where they are constantly lower class, the Bible shows
that they are deserving and important people. It lets them be proud of who they
are. The second message the Bible provides is that not only are the Ethiopians Gods
children, but they are also strong, powerful people whose kingdom will rule
forever. In Genesis (Chapter 49) Judah is compared to a lion, a prominent symbol
in the Rastafarian movement used to represent Selassie, the Lion of Judah. The
Bible says, Judah, your brothers will praise you; your hand will
be on the neck of your enemies; your fathers sons will bow down to
you. You are a lions cub, O Judah; you return from the prey, my son.
Like a lion he crouches and lies down, like a lioness who dares to
rouse him? The scepter will not depart from Judah, nor the rulers
staff from between his feet, until he comes to whom it belongs and the obedience
of the nations is his (The Bible). This passage promises that the Lion of Judah (Selassie) will be powerful and
revered ("who dares to rouse him?"). It also promises that his kingdom
(Ethiopia) and his tribe (Ethiopians) will be strong and untouched. This passage
holds strong that Selassie, his throne, and Ethiopia will come to be a dominant
force in the world. This message of a strong force is repeated in Psalm 72. It is said that
King Solomon, ruler of the dynasty that now belongs to Selassie, will not only
"endure as long as the sun, as long as the moon, through all generations"
but also that "he will defend the afflicted among the people and save
the children of the needy; he will crush the oppressor" (The Bible).
Not only will the dynasty reign for all time; it will also save the people and
defeat the oppressor. This passage gives hope that redemption will come, and
that it will come from Selassie, descendant of Solomon. Hope of redemption is offered again in one of the most revered passages, Psalm
68 (Verse 31). It is said, "Princes shall come out of Egypt [Ethiopia];
Ethiopia shall soon stretch out her hands unto God" (The Bible). Rastafarians
find this passage to be the most significant because it openly states that Ethiopia
will be a powerful nation and will be a nation under God. Many saw this passage
as an explanation of Selassies crowning and it has become a strong justification
for the belief in Selassie as God and Ethiopia as Zion. Ethiopia as Zion is the third message the Bible presents to the Rastafarians.
In Genesis (Chapter 2, Verse 13) it is said that, "A river watering
the garden flowed from Eden; from there it was separated into four headwaters
. . . The name of the second river is the Gihon; it winds through the entire
land of Cush (Ethiopia)" (The Bible). The Rastafarians believe that
this passage signifies that Ethiopia was part of Eden, and therefore that Ethiopia,
like Eden, is a place of utopia, the purest, holiest land . . . Zion. With the concept of Zion being so important in the lives of Rastafarians,
it is not surprising that it is also a popular topic in reggae music. According
to Barrett, "Reggae . . . [is] a medium of social commentary . . . It still
serves as a social safety valve through which oppressed people express their
discontent" (Barrett vii). Reggae music is a way for the Rastafarians to
express themselves: their hopes, their beliefs, their frustrations, and their
disappointments. It is a way to communicate and educate others about the life
they are living. Because religion is such a strong part of the Rastafarian life,
it is also a strong focus in reggae music. Subjects that are at the center of
the Rastafarian religion like Ethiopia, Zion, Babylon, repartition, redemption,
unity, Selassie, the Bible, Marcus Garvey, African history, and Black pride
also have a dominant presence in reggae. Two excellent examples of reggae artists that convey these messages are
Bob Marley and Mutabaruka. These two artists and their work are the center of
the connection between Ethiopianism, Rastafarianism, and reggae music. Barrett calls Marley the "Rastafarian song-prophet" and explains
"Marley stamped his personality on reggae until the sound became identified
with the Rastafarian movement" (viii). The result was that Marleys
music was seen as a direct expression of all Rastafarians and therefore his
songs provide a good look into the values and issues of Rastafarianism. For example, in his song "Africa Unite", Marley calls for unity
of Black people. He calls for unity against Babylon and unity towards Africa
(Zion), when he sings. Africa, Unite 'Cause we're moving right out of Babylon And we're going to our father's land How good and how pleasant it would be Before God and man, yeah To see the unification of all Africans, yeah As it's been said already Let it be done, yeah We are the children of the Rastaman We are the children of the Higher ManHoly Zion!
A Study of Ethiopianism in Rastafarianism with a Focus on the
Concept Of Ethiopia as Zion
Jennifer Skowera
In this song, Marley touches on three of the major beliefs of the Rastafarians. The first is portrayed in the title, "Africa Unite". The belief is that through unity, redemption will come. The second is the idea that redemption will come in the form of Jamaicans being taken out of Jamaica (Babylon) and brought to their homeland, Ethiopia (Zion, "our fathers land"). Lastly, Marley sings, "We are the children of the Higher Man", which clearly refers to the belief that Haile Selassie is God, the Rastafarians are His people, and redemption will come from Him.
Marley continues with,
We are the children of the Higher Man
So, Africa,Unite,
Africa, Unite
Unite for the benefit of your people
Unite for it's later than you think
Unite for the benefit of your children
Unite for it's later than you think
Africa awaits its creators,
Africa awaiting its creators
Africa, you're my forefather cornerstore
(Marley "Survival"6)
Not only does Marley call for unity, he gives the reasons why this unity is so important. Unite for each other as well as for yourself. Unite because the time has come, there can be no more waiting, things will only get worse if left alone. Unite for those that come after you, give them freedom. Africa (Ethiopia, Zion) is waiting for you, its where you belong, unite so we can return to our home.
In another song, "Exodus", Marley directly addresses the movement of people out of Jamaica and into Ethiopia. He sings,
Exodus, movement of Jah people, oh yeah
Open your eyes and let me tell you this
Men and people will fight ya down (Tell me why?)
When ya see Jah light
Let me tell you, if you're not wrong (Then why?)
Ev'rything is alright
So we gonna walk, alright, through the roads of creation
We're the generation (Tell me why)
Trod through great tribulation
Exodus, movement of Jah people
Exodus, movement of Jah people
Open your eyes and look within
Are you satisfied with the life you're living?
We know where we're going;
We know where we're from
We're leaving Babylon, we're going to our fatherland
Marley is letting the people know that even though they live in a life full of oppression; if they put their faith in Selassie everything will turn out alright. The future is already known: they will be brought to Zion, their "fatherland", they just have to believe.
He continues,
Jah come to break down 'pression, rule equality
Wipe away transgression, set the captives free
Exodus, movement of Jah people
Exodus, movement of Jah people
Movement of Jah people
(Marley "Exodus"5)
This verse has a direct correlation with Psalm 72, mentioned earlier, that says, "he (King Solomon) will defend the afflicted among the people and save the children of the needy; he will crush the oppressor". Marley is reiterating that Jah will save His people. He will set His people free and break down oppression.
Mutabaruka, labeled both a dub-poet and protest-poet, provides another good view of the Rastafarian beliefs (Mutabaruka Web Site). In "Canaan Lan ", he writes what the Bible has foretold of the future, of Selassie, and of the Jamaican people. He sings,
now listen this
i tell you true
that the king of kings have been shown to you
the king of isreal have been revealed
to open the book and to loose the seal
the throne of david shall ever stand
to guide and protect the sons of ham
Mutabaruka says that Selassie, the "king of kings", has been "revealed". Selassie has been brought to His people through his crowning. Selassie and His kingdom will rule forever and will save the Black people (the sons of ham) and guide them through their life and struggles.
He continues,
Behold the days come saith the Lord
When they shall no more say the Lord liveth
Which brought up the children of Israel
Out of the land of Egypt
But the Lord liveth
Which brought up and which led the seed of the
House of Israel out of the North country
And from all country to which I have driven tem
And they shall dwell in their own land
(Mutabaruka "The Ultimate Collection 4)
Mutabaruka is reiterating that the day will come when the Jamaicans, and all oppressed Black people, will be brought out of their oppressed lands and brought into Zion ("their own land"). In his poem, Mutabaruka is assuring his people that the prophecies are true, Selassie is God and He will bring His people to their homeland, to Zion.
In "Garvey", Mutabaruka pays tribute to the leader and calls for a worldwide movement, reminiscent of Garveys, of history and pride. He sings,
garvey garvey rise agen
teck wi from dis evil den
garvey garvey rescue wi
from disyah ideology
marcus garvey risin from earth
like moses pick from birth
com children say it loud
mek dem know wi still black an' proud
i'm black and i'm proud
By comparing Garvey to Moses, Mutabaruka is looking at Garvey as a Prophet, much more than just a political leader. He is calling to Garvey ("rise agen"), but is really calling for a revolution, another movement to inspire the Black people. Mutabaruka feels that Garveys words are not being heard as strong as they once were. He is asking for a resurgence of that energy, he wants people to stand up and be proud of who they are just as Garvey did in his day. Mutabaruka is taking the first steps to initiate this revolution by stating, "Im Black and Im proud".
He continues,
afrikan leaders just wait
garvey action wi can duplicate
black pride im did preach
to de young we must teach
put garvey in wi reality
mek wi check im philosophy
talkin bout our history
dat begin before slavery
com children say it loud
mek dem know wi still black an' proud
Again, Mutabaruka is saying that another movement like Garveys is in order. The time has come to once again claim Black pride. In order to do so, they must not only be proud of who they are, but also where they came from. They must teach "our history dat begin before slavery", the history of Africa, of Ethiopia, because that is who they are. They are not Jamaicans, their history does not begin there; they are Ethiopians and must teach and be proud of their African history.
Mutabaruka continues with the idea of African history and identity when he sings,
from egypt to timbucktu
from morrocco to south afrika too
we walk proud over de lan'
out of afrika it all began
garvey taught race first
afrikan slavery was not a curse
we can accomplish w'at we will
great afrika was great we are still
com children say it loud
mek dem know wi still black an' proud
i'm black and i'm proud
Mutabaruka is saying that it does not matter where you live, whether its Egypt or Morrocco, if you are Black you are from Africa. Africa is where history began, and Africa is where Black people still belong. Mutabaruka believes Black people should be proud of where they came from and be proud that they want to return to their history ("great afrika was great we are still").
In his final verse, Mutabaruka touches on one of Garveys most important points, Black and African pride. He sings,
if u don't know where u commin from
u wont know where u are goin
a people without a knowledge of their past
is like a tree without roots
afrika for afrikans
those at home an' those abroad
if you have no confidence in yourself
u are twice defeated in de race of life
but with confidence u have won
even before u have started
(Mutabaruka "Outcry" 2)
Mutabaruka writes that there is no hope for the future without an understanding of the past. Without the knowledge of Black history, the people will be lost and unable to move forward, they are like "a tree without roots": no grounding, no foundation. Mutabaruka then goes on to use one of Garveys most famous lines when he sings "afrik for afrikans those at home an those abroad", stating that all Black people are Africans and all Africans belong in Africa. This philosophy has a distinct connection with the concept of Africa, specifically Ethiopia, as Zion, a place where all Black people are destined to belong.
In his final lines, Mutabaruka tells his people to take pride in who they are. He writes that Black people are already oppressed, but by taking no pride in their race or history, they are helping in that oppression. With confidence and with pride, Mutabaruka believes that "you have won even before u have started". By taking pride in your history, you will be strong in your identity and it will be harder for others to break you down.
In perhaps one of his most powerful songs, "Whey Mi Belang?", Mutabaruka takes on the most important message of Ethiopianism and Rastafarianism: identity. Black people, such as the Rastafarians, were taken from their homeland of Africa and were forced into places like Jamaica where their oppressors have treated them like lower class. They are abused and neglected, and although they know they deserve a better life, it is hard to have hope in such awful circumstances. The Rastafarians know that they are not Jamaicans and they do not belong in Jamaica, but who are they and where do they belong? Mutabaruka answers these questions when he writes,
nigro?
nigga?
west indian?
den a which country i belang?
chinese - china
indian - india
european - europe
negro?
nigga?
west indian?
den a which country i belang
negro - black
but negroland no
nigga - stupid
but stupidland no
west yes
bui i nu indian
den a which country i belang?
i affe guh trace
my original place
try fe fine out
wa mi is all about
a come ya fram de east
dat i know
but in de east
there is no negro
nigga?
dat i caa figga
west indian?
a which country i belang?
wait
a rememba a land
weh man ack like man
dem use fe call wi
NIGERIAN
GHANANIAN
ETHIOPIAN
(Mutabaruka "Check It" 1)
Mutabaruka asks the question straight out, "Whey Mi Belang?", where do I belong? The Chinese belong in China, Indians in India, Europeans in Europe, but where does a Black man belong? There is no Blackland, so where is his home? Like many Black people and like many Rastafarians, Mutabaruka wants to know where is his homeland, where can he call home, where does he come from, where does he belong? The answer is clear: he is an Ethiopian. The Bible declares it, Haile Selassie, the living God confirmed it: the Rastafarians are Ethiopians and they belong in Ethiopia, it is their home and destiny . . . it is their Zion.
In 1930, the Rastafarians in Jamaica were in a living hell with no hope of escape and no sense of who they were. Then came Marcus Garveys movement that initiated a revolution of Black pride and introduced Africa as a destined homeland for all Black people. Next came His Imperial Majesty Haile Selassies coronation that gave the people a God to believe in and to guide them through their life of struggle. These events lead to a resurgence of hope and pride that manifested in the religion of Ethiopianism. Ethiopianism gave the Rastafarians a new view of life, a life of hope and faith that lead Mutabaruka to finally be able to answer the essential question "whey mi belang" with one word: Ethiopia. Ethiopia is the light at the end of the tunnel of oppression that the Rastafarians have lived their whole lives in. Ethiopia is hope. Ethiopia is faith. Ethiopia is identity. Ethiopia is home. Ethiopia is destiny. Ethiopia is Zion.
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---. Survival. 1979.
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---. Outcry. 1984.
---. The Ultimate Collection. 1996.
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