IT IS Black History Month again in our large neighbour to the north, and as usual, we follow suit. I have argued that even as we learn more about notables from the north, we need to know more about our own (black) history: about the life and times of people like Leonard Howell, Robert Love and Mary Seacole, and about other bright Caribbean lights such as Bussa (of Barbados) and Uriah 'Buzz' Butler (of Trinidad).

At the same time we must also avoid romanticism and jingoism, and that is where I want to go today.

There is no doubt that Rastafarianism, now a world religious movement, is a part of our history which we must treat with respect. I do not believe that Rastafarianism has received the attention it deserves either from academia or Christian theologians, and the time must come when their values, claims and demands are subject to rational and legitimate scrutiny. Many of those who would dismiss Rastafarianism have concentrated on external appearance and the eccentric religious claims about the divinity and immortality of the late Emperor Haile Selassie of Ethiopia. I don't think that Rastafarianism should be dismissed.

Rastafarianism emerged out of colonial Jamaica where the dominant value system painted things white and things European as good and respectable, while things African and black were held to be primitive, pagan and lowbrow.

Fundamentally Rastafarianism was about black identity and black pride, and this is why they latched on to aspects of the philosophy and opinions of the great pan-Africanist and Jamaican, the Rt. Hon. Marcus Mosiah Garvey.

At a time when the dominant culture socialised Jamaicans into denigrating blackness, Rastafarianism put forward to black people a strongly positive image of themselves, which, I think, explains its spread in black communities all around the world.

"Peace and Love!" was the motto and anthem of Rasta, although "Fire 'pon dem!" deserves equal billing.

Rastafarianism was never benign and did not stop at just pushing positive black images. Rasta doctrine identified enemies and demonised them.

Agents of the denigration of black people were identified and comprehensively declared anathema: e.g. the English Language, the Christian Religion and the Capitalist System. Correctly, Rastafarianism observed that language was a main means of 'down-pression' and so they refused to speak it, opting instead for their own corrected version, where 'the I' dominated, and where 'man' was good but 'men' bad.

Their fundamental stance is contradiction of the status quo, and the Nazirite locks are an essential denial of western values about appearance. Correctly they identified the relationship between workers and 'men-agement' as oppressive, and Rastas refused to work for anyone, turning to craft and art and other non-servile occupations. And since Rastas are Africans in exile, 'I and I' must not build up 'Babylon', and so there is a strict charge not to participate in politics ? 'Babylon System'. Rastafarianism identified itself as being disinterested in social change, and Rastas did not vote. The nomination of a Rastaman two days ago as an independent candidate in the coming by-election, shows that Rastafarianism is still in a state of flux. But their most profound critique of white society was of its religion.

It accused Christianity of putting a white God before black people for their worship, the same white God (they said) which supported the slavemasters during slavery and which supports the capitalist system. What is interesting is that instead of singling out the Anglican Church (the official religion of slave society in Jamaica) for special hatred, they have set upon the Roman Catholic Church, at best a marginal presence in Jamaica during slavery. And they put before us a black God, the Emperor of Ethiopia, descended from Kings David and Solomon ? the Conquering Lion!

The parallels with Christianity were intentional: Marcus Garvey was John the Baptist, announcing the coming of the Davidic Messiah; not to be born in a stable but a palace. Selassie shortly ascended the Ethiopian throne, and then became the anointed one (Christos).

Anathema

Roman Catholics became anathema after the Pope blessed Italian troops on their way to invade Ethiopia.

Rastafarianism has not yet been able to resolve several inherent contradictions which I believe hinder its further spread. Marcus Garvey, the sublime prophet of Rasta, converted to Roman Catholicism, and remained an active practising Catholic until his death. When his body was brought to Jamaica before the 1967 election, it was 'churched' at Holy Trinity Cathedral. Rastas prefer the 'Maccabee Version' (the Roman Catholic Bible) to the King James Version (the Protestant Bible). Haile Selassie himself was a member of the Ethiopian Orthodox Church, in all ways similar to the Church of Rome except for the acceptance of the authority of the Pope.

Who is the best-known Rastaman in the world? Undoubtedly Bob Marley! But was he a Rasta at the end? He converted, of course, to become an Ethiopian Orthodox Catholic, and was buried under those rites. How then can today's Rastas still claim him? Was he not a Rasta backslider? And still, one of the books which best explains Rastafarian theology is Dread: the Rastafarians of Jamaica, written by Fr. Joseph Owens, S.J., a Jesuit Roman Catholic Priest who lived in Jamaica in the 1970s and 1980s.

So why the hatred of Roman Catholics if there is such a close connection? And why no denunciation of the injuries and murder in the Roman Catholic Cathedral in St. Lucia, done in the name of Rasta? And if the emphasis is on justice for black people, why are Rasta women given such an ultra-subordinate role?

Rastafarianism is an indelible part of our history ? and of the present; I think we have now reached the stage where we can and must honestly evaluate it, and challenge its more negative elements, while accepting the good it has to offer. History is life ? with its positive and negative elements. We have to claim it all, but we don't have to approve of all of it.

Peter Espeut is a sociologist and is executive director of an environment and development NGO.

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au:espeut dt:02/22/2001 sc:jg