Regional trainers develop skills to train others in research methodology
Tuesday, August 15, 2017 — Training seminars that build the capacity of public servants, and community representatives, in data collection on multidimensional poverty, are currently being held in select OECS Member States.
The OECS Commission, in collaboration with the United Nations Development Programme’s (UNDP) Sub-regional Office for the OECS and Barbados, is conducting Training of Trainer Workshops in Participatory Action Research on multi-dimensional poverty.
The initiative, which forms part of the Multi-dimensional Approaches to Poverty Eradication Project (MDAPP), has successfully completed training in St. Vincent and the Grenadines, Grenada, and Antigua and Barbuda. Additional training sessions are scheduled to continue in Dominica and St. Lucia in the weeks to come.
UNDP Project Coordinator at the OECS Commission, Dr. Julie Xavier, said the MDAPP intends to leave each project country with trainers who will be equipped with the skills to train others in the implementation of this research methodology. Participants were targeted from various social service ministries, as well as Departments of Statistics.
Project Coordinator at Grenada National Organisation of Women (GNOW) Ms. Jacqueline Pascal said that, despite her years of experience in the field as a researcher, the training highlighted areas for development.
“I have experience in doing research, both qualitative and quantitative, as well as interviewing techniques at the highest level. This gives a person a bit of complacency [with regards to] their knowledge base but, coming here, I have realized that I was on a learning curve as far as research is concerned,” Pascal said.
One participant from St. Vincent and the Grenadines commended the comprehensive nature of the new approach stating that “participatory action research encourages community participation and ensures that some specific action comes out of the research.”
Overall, the project is aimed at promoting greater awareness of the multi-dimensional nature of poverty through the development of policies and programmes that move away from the traditional focus income or employment, and underscore the importance of other dimensions of holistic human development such as experiences in health, housing, education, and feelings of safety and security.
The MDAP project is sponsored by the Government of Chile through the Agency for International Cooperation and Development (AGCID).
Thursday, June 22, 2017 — The Agriculture Sector in OECS Member States is on the brink of a new era in collaborative production for regional and international trade. A comprehensive grouping of regional agriculture stakeholders, which include Ministers, Manufacturers, Traders, representatives from the Bureau of Standards and the OECS Commission, are working together to ensure the success of the initiative.
The virtual OECS Agri-Export Working group began in June of 2016 and, only one year later, has seen many achievements due to the influence and reach of the agricultural stakeholders involved, paired with the technological nature of the ongoing online meeting, which facilitates speedy action and decision making.
Main achievements of the Agri-Export Initiative to date include:
three refrigerated boats traversing the OECS and the wider Caribbean with agricultural produce and livestock;
improvement of phytosanitary standards;
change in production packaging from bags to boxes;
forging new purchasing links with Trinidad and Tobago, Martinique, the United States and Canada;
joint production to fulfill shipment quotas for international trade;
development of an app to connect producers, traders, supermarkets and hotels virtually;
identification of high value crops for each Member State with a view to increase production in these areas for regional and international trade; and
identification of designated Agriculture point persons in each OECS Member State to ensure quick implementation of projects and timely feedback.
Regional trade has been greatly facilitated with the service of the MV Sea Rambler, the MVC American Liberty and the Iron Cat, which export a range of fruits and vegetables from as far north as the British Virgin Islands to as far south as Trinidad and Tobago.
Minister for Agriculture in St. Vincent and the Grenadines, Hon. Saboto Caesar, said that while regional trade is a priority as the OECS strives to lower its food import bill, it is also important that Member States aim to be self sufficient.
“At all costs, we should try not to import goods which can be produced on the island – whether from the OECS or extra regionally.”
“National agricultural platforms need to step up and produce more. We should aim for self sufficiency and collaborate to consolidate exports for extra regional trade,” Minister Caesar said.
Joint production for international markets is an area of great potential for regional integration and the continued development of OECS economies.
OECS Director General, Dr. Didacus Jules, said that the extensive achievements that the working group was able to cover in the space of a year was not only testament to inter-regional collaboration but the strong desire of the group to fulfill the economic aspirations of the OECS farming community with new commercial opportunities via the shipping initiative.
“Agricultural prosperity remains paramount to the OECS, not only in terms of economic advancement and reducing the unacceptably high food import bill but ideally we want to move to a stage where we, as a region, can produce a marketable surplus for export markets,” Dr. Jules said.
Farmers in Dominica and St. Vincent and the Grenadines recently worked together to fulfill a shipment quota of dasheen to the United States, an order which Minister Caesar said would not have been possible without collaboration.
Since the start of the initiative, St. Vincent and the Grenadines has shipped 3,325 50lb boxes of dasheen to the United States; and Dominica, on its first shipment, successfully exported a 20ft container comprising 425 50lb boxes of dasheen.
Opportunities to increase extra regional trade have also recently been strengthened by the B767 cargo aircraft service to St. Vincent and the Grenadines which offers 220,000 lbs of cargo space per week. The aircraft also services Grenada which, in addition to securing loaders for goods, plans to invest in refrigerated containers for cold storage.
Projections for agricultural production in the region are expected to show a marked increase as Member States prepare for smart production aimed at efficiency and competitiveness, and innovative stakeholder collaboration in the sub region continues.
St Peters Sint Maarten — The Organization of American States (OAS) has adopted a resolution on increasing protection for journalists and combating impunity for crimes against them. It is the first time that the OAS has passed a resolution on this crucial issue.
The resolution was adopted by the OAS general assembly meeting in the Mexican city of Cancún (June 19 -21). Regarded as part of the regional organization’s duty to promote and protect human rights, it also recognizes the importance of the work of journalists in the region.
The resolution is the result of an initiative by the office of Edison Lanza, the Special Rapporteur on Freedom of Expression at the Inter-American Commission on Human Rights (IACHR), and had the active support of such countries as Uruguay, Argentina, Chile, and Peru.
It calls on all OAS member states to:
– Condemn murders of journalists and take special measures to protect journalists and to prevent attacks against them.
– Combat impunity for crimes of violence against journalists by appointing special independent prosecutors, adopting specific protocols and methods for investigating and trying cases, and providing judicial officials with training on freedom of expression and the safety of journalists.
– Publicly reaffirm the right of every journalist to receive, seek and impart information without any form of discrimination.
– Encourage and reinforce member state cooperation with the IACHR and the special rapporteur’s office, especially on the issue of combatting impunity for crimes against journalists
“In view of the increase in violence against journalists throughout the Americas, we are very enthusiastic about this resolution’s adoption by the countries of the OAS and we share all of its recommendations,” said Emmanuel Colombié, the head of Reporters Without Borders (RSF) Latin America bureau.
“This resolution marks a new stage in the growing awareness of the western hemisphere’s governments of their responsibility to protect journalists and promote the work of the media,” he added.
The resolution stresses the fundamental importance of freedom of opinion and expression in development and reinforcing effective democratic systems. It also recognizes that journalists investigating stories involving human rights violations, organized crime, corruption and other kinds of serious illicit behaviour are often exposed to aggression and violence leading to self-censorship that deprives society of information in the public interest.
RSF said it shares this assessment and hopes that, although the resolution is not binding, governments will respect the undertaking they have given and will quickly implement the envisaged measures.
WASHINGTON, United States (CMC) — A new study has found that only one in four students in basic education in Latin America and the Caribbean (LAC) attends an educational centre with sufficient school infrastructure.
The study undertaken by the Education Division of the Inter-American Development Bank (IDB) and UNESCO Regional Bureau for Education in Latin America and the Caribbean involved a comparative analysis of the relation between the state of school infrastructure in the region and learning among students from 15 countries.
The research involved a comparison of students’ results in the assessments of the Third Regional Comparative and Explanatory Study (TERCE) and school infrastructure characteristics and it revolved around the concepts of sufficiency, equity, and effectiveness.
The TERCE study was carried out by the Latin American Laboratory for Assessment of the Quality of Education (LLECE), which is coordinated by the UNESCO Regional Bureau for Education in Latin America and the Caribbean.
The study concludes that only one in four students in basic education in the region attend an educational centre with sufficient school infrastructure.
“Sufficiency is a concept related to access to six infrastructure categories: water and sanitation; connection to services; educational or academic spaces; offices areas; multipurpose rooms, and classroom equipment. In contrast, almost one third of the students in basic education attend schools with only two or less categories that met sufficiency levels of school infrastructure.”
Similarly, the analysis reveals significant inequalities in access to the different categories of school infrastructure, both in terms of students’ socioeconomic status and the geographic location of schools. In general, lower income students from countries that participated in TERCE attend schools with infrastructure in poor conditions.
The study also confirmed that most of the school infrastructure categories are positively and significantly associated with the students’ learning achievements.
“Although the situation is slightly different in each country, pedagogical and educational spaces (other than classrooms), followed by connection to services and the presence of multipurpose classrooms, are the infrastructure categories that are most often associated with higher learning achievements,” the report noted..
The IDB and UNESCO note that the research “highlights that the challenges for countries in the region lie not only in the provision of school infrastructure, but also in ensuring that these facilities truly become spaces and environments that promote a quality education”.
The above poster art depicting a likeness of Maurice Bishop and Bob Marley was a salient reality in Grenada. Rastafari in Grenada were active participants in the revolution on Grenada.
. The following is from the paper Rastafari in the Grenada Revolution by Arthur Newland: “One aspect of the revolution that few scholars have focused on is the pivotalrole played by the Rastafari brethren of Grenada in the early days of the‘Revo’—and their subsequent suffering under the People’s Revolutionary Government. The Rastafari were the first group to throw in their lot with the revolution, and without their grassroots support, it would have been difficult for the NJM to achieve success. The first images that the outside world saw of Grenada after the 1979 coup were of dreadlocked soldiers, reflecting the fact that two-thirds of the original People’s Liberation Army was Rastafari (more than a thousand brethren representing Rastas from all regions of the island). Within months, these frontline supporters fell out of favour with the PRG’s leaders and their ideology. This paper draws on the testimony of Prince Nna Nna or Ras Nang, the island’s first black belt martial artist, who trained the troops of the People’s Revolutionary Army, and at one time was Maurice Bishop’s bodyguard. His account, in an interview with Dr Ikael Tafari, of the brutal oppression of the Rastafari during the “Revo” includes allegations of beatings, imprisonment, torture and executions by the PRG. My own meeting withRas Nang gives ethnographic insights into how Rastafari influenced the Caribbean’s political and social evolution”. (From the microfiche records of seized Grenadian Revolution records, held at Maryland Record Office, USA, available to the public.) Crowe/Crow/Crichlow, Winston/Dennis ‘Ras/Rasta Nang Nang/Prince Nna Nna’, former member of Peoples Revolutionary Army, martial arts instructor for Peoples Revolutionary Army, jeweller, shot during an escape attempt; River Road, St. George’s; re: held in the interest of national security, public safety and public order; charged before the Courts with attempting to escape lawful custody (S.3 Preventive Detention Regulations, detained 14 OCT 1979 to 22 APR 1981 (7 months); detained again 11 JUL 1981 and released 25 OCT 1983, at Fort Rupert Prison 22 JUL 1981, also Richmond Hill Prison and Hope Vale. Shot multiple times during arrest and escape attempt from ‘Babylon’s dungeon’. The preceding is an official microfiche document establishing the identity and standing in the PRA of the man, being interviewed.
Ikael Tafari the late Rastafari ideologue wrote in his work Rastafari in transition, in an interview with Rastafari Grenadian elder, Prince Nna Nna, a black belt expert and the man who personally trained Maurice Bishop’s soldiers in self-defense techniques. What follows are transcript’s from that taped interviewin colloquial Grenadian “English” (authors note the pronounciation in the transcript are in Grenadian colloquial “English”, peppered with much Rasta speak i.e. Iyaric): “Q: Prince Nna, the crucial question is: why did the PRG look on the Rastafari as a threat during the course of the Grenada Revolution?
A: Because the Rastafari were more popular, more grassroot and more genuinely revolutionary than the Maurice Bishop administration at that time.
Q: What kind of following did the Rastaman have during that period?
A: Rasta had a bigger following then than Bishop and his people.
Q: What kind of number among the Rases themselves are we talking about here?
A: At that stage, remember, it wasn’t Rasta alone. It was Rasta and the general public which fully supported the Rastafari cause. You could even see this at our weekly Nyahbingi meetings. Plenty more people were coming to our Nyahbingi celebrations than those going to Maurice Bishop and dem political meetings. And that caused jealousy.
Q: What number of Rases in the town area would be gathering at these Nyahbingis?
A: At that time, approximately a thousand to twelve hundred Rastas—I not speaking yet of sympathizers and people coming to hear what the Rastaman had to say.
Q: You mean three or four hundred people from the general public?
A: Plenty more than that. Whole villages of people. Especially in places like Victoria, Gouyave and Sauteurs and right in St. George’s.
Q: There were more Binghiman in the country than in the town at that time?
A: The Rasta people in Grenada in that period lived more in the mountain, in the interior. A good portion of brethren also lived in the town, but the biggest concentration was in the hills. Rasta in Grenada was more originally a hills vibration like in most of the other Caribbean islands. It was the Maurice Bishop administration that ran the Rasta out of the hills.
Q: At what stage?
A: That was just at the time the Cubans started to come into Grenada, say around the first three months of the Revolution.
Q: That early?
A: Yes. Very early in the Revolution, Maurice Bishop started fighting against the Rastafari. Technically, psychologically and then openly. There are many ways, you know. You have to be very sharp to observe these intellects and lawyers like Maurice and Radix and all the other political gangsters.
Q: How many Rastas were in the original People’s Liberation Army?
A: The Liberation Army was predominantly Rasta. Let’s say two–thirds at least.
Q: You mean a thousand or more?
A: More than a thousand. There were Rastas in it from all different regions of the island.
Q: Did any of these Rases sit on any of the popular representative bodies of the Revo-like zonal councils or committees for example?
A: Well, the Rasta people were on the frontline, looking to preserve the peace and security of the country and to quell any violent opposition, like. Rasta at that time was a middle man and a liberator. His part in the Revolution was keeping the peace while Maurice and dem part was organizing political power. So while the Rastas were on the battlefield looking to secure the Revolution, Maurice and his little clique were preparing to set up the government.
Q: And getting together a whole new army of his own from his hometown, St. Paul’s, too?
A: Yes, and recruiting foreigners in important position, too. And giving them ranks even higher than those of the genuine revolutionaries who had fought to win freedom for the people. Most of the people who fought the battle in Grenada against Gairy and afterwards, too, never really got their due honour or respect or authority. But, seeing that the Rasta people were ever willing to sacrifice their life for the Revo, it was strange that Maurice and dem ended up putting the Rastas as their enemy, just because Rasta was the first to tell these political leaders, look, what all-yuh doing is wrong. All-yuh done make a covenant with the people and you must fulfill it. Because Rasta was tracking all of their statements on the radio, the different promises Maurice Bishop made to the nation.
Q: To what effect? You mean about marijuana?
A: Well, on the air, he never made any declaration about marijuana to my knowledge, but before March 13th, the struggle had been based on a broad vision of liberating the grassroots man—spiritually, intellectually, economically and even in terms of freeing up the proper cultural use of the herb.
And Maurice was the main man behind the scenes identifying with the Rastaman. I say this because I personally was a very close associate of Maurice from the first days of the Revolution when Grenada was just militarizing. I was the Physical Training (P.T.) instructor for the whole army. So I was lobbying for the Rasta people, and had the opportunity to speak closely with the revolutionary leader at that time and discuss Rasta problems with him.
And when Maurice formed the new government and left out Rasta completely, I told him, the first time we met after the government had been formed, that he should never do what he did behind the Rasta people’s back, and furthermore, the Rastafari should have their representative in the government to secure the Rastaman’s interests, and to make sure that the people of Grenada get justice—all the different cultures and religions—because I could see where the leadership was heading from the time that they could set up a government without including the Rastafari who were the main spearhead of the people’s struggle at that time.
Q: Did the Muslims sympathize with these views held by the Rastas?
A: At first, some of the Muslims were vexed with the Rastas for taking up arms to support the Revo, especially since the Muslims were more advanced in revolutionary strategy. They were more aware when it came to politics than the Rastas, and in their military training, too. At that stage Rasta’s concern was less with politics and more with basic survival. But when the Revolution began to get into full swing and Maurice cry out for help and made his covenant with the nation, the Rastaman began to gear up himself militarily. He was always in the Revolution as the vanguard of the people’s consciousness, you see, but now he began to get himself more politically organized.
Q: Were the Muslims in close co-ordination then with the Rases?
A: True. Both were prepared to struggle alongside one another in the Revo, because at one stage, all the people who believe in the Supreme Architect, the mighty I AM—the Rases call him Rastafari, the Muslims call him Allah and the Christians call him Jesus Christ—at that stage there was a real spiritual unity among all these different religions in Grenada in the face of a common persecution.
Some of the Muslims were I and I true brethrens and when we get the opportunity we pray together, too. I pray in my own Rastafari tradition and they pray in their Muslim tradition and we respect each other—especially brethren such as Bilal, Yusuf and Habib. Certain days we come together and I explain my spiritual tradition and they explain theirs and we reason together about our beliefs. There was never any conflict among I and the Muslims because I read the Koran and I even come to the understanding that certain things in there pertain to Haile Sellassie I. Also, I taught all of the Muslims Martial Arts in prison.
Q: You are speaking of your shared time in detention, but before that was there that much overlap between the two groups?
A: Yes, even before the Revolution there was solidarity between us. The two religions actually sprang up in Grenada at around the same time. The Rastafarian religion was earlier and more predominant, had more followers, you know, because most of the Muslims was brethren that was coming out from long established Trinidad and Guyana Muslim communities, and some from the Far East, too. The Rasta movement was more, you know, a local thing, but the Muslim and the Rasta had a very firm alliance. At one time I discover that the unity was so strong that we together could have ruled Grenada.
Q: Was Bishop closer to the Rases or the Muslims?
A: Well, Maurice was close to everybody. But at one point when I made the statement to the Torchlight reminding him concerning his promise to the nation about elections after six months, and the end to discrimination in the schools against I and I, and the fact that the Rasta was pushing for representation in Government—not only what he had promised but Rasta rights, in terms of participation in the consolidation of the Revo—
Q: Some people argue that by bringing those charges against the PRG, the Rases were playing into the hands of the same rich people, and that the bourgeoisie, whose interests were traditionally represented by Torchlight, were taking the opportunity to manipulate the Rases’ resistance so as to further certain ultimately CIA-type interests in actively fighting against the Revo.
A: The Rastafari take a different view. You see, Rasta in Grenada was all class of people, even the children of the rich.
Q: But again some have argued that the grassroots Rastaman rejected those from the ranks of the petty bourgeois who sought to join the movement. Was this so?
A: I wouldn’t accept that argument as such. I would have to balance it. You see, after Maurice set up the government, the Rasta people came to the full realization that this was not a genuine people’s government, as we could see it was class-biased in favour of the petty bourgeoisie—
Q: It was not a genuinely revolutionary government, in other words?
A: Seen. At that stage, the Rastafari did not give them the recognition of being a revolutionary government. A genuine revolutionary government would have to respect the rights of the various people of different classes and religions to be all represented at the national level. But instead Bishop took his chosen few and set up an elite with mainly foreigners to control the country.
Q: Did Rastaman play a part in some of the national organizations, like the National Youth Organization, and the co-operatives for instance?
A: The Rasta people took part in all the different arms of the Revolution, even the political arm. There were brethren such as Pyta from Gouyave who was an instructor in Marxism/Leninism. He was a member of the Party also.
Q: So there were Rasta in the actual NJM Party structure?
Q: From before the Revolution?
A: Before and after. Plenty Rastas were members of the NJM. A good portion had also joined the Party before they came to a consciousness of the Rastafari faith. Many in the NJM carried dreadlocks, while they were at the same time studying Marxism and prepared to administrate it, too, as it was later practised full brutality—at Hope Vale, for example.
Q: But surely no genuine Rastaman would have supported these policies of the PRG, carried out in many cases against other brethren.
A: Many man supported them to the very end. Many dreadman were in the Army up to the end of the war. But the majority of these ended up trimming their locks, you see. To be frank, the Revolution really started with dread and ended up with bald head. Eventually all sections of the population became involved, you know, because it was a genuine people’s revolution. But the politicians destroyed this genuine revolutionary spirit of mass unity. You see, they felt themselves so wise that they thought they could set up a little government on their own, and then dash the Rasta people one side.
Q: What about the role played by Ras Kabinda (Desmond Trotter) from Dominica in all this?
A: Well, Kabinda is a beloved Rasta brethren I know very well. He came to Grenada when Bishop had I in prison. He went to Maurice and beg for my release from detention and Maurice agree to let me go on humanitarian grounds. But at the same time he was pressuring I to sign documents stating that I would never practise my spiritual concept against the PRG, and that if I ever engaged in such activity I would have to go into prison or exile. In this way, my faith—the Nyahbingi tradition—was technically outlawed under Maurice and dem administration.
Q: At what point? Before the Torchlight issue?
A: No, after the Torchlight issue.
Q: So that is what really brought the confrontation between the Rastafari and the PRG to a head then: the Torchlight affair.
A: No, the Rasta and the PRG was already at war over Bishop’s broken promises, both concerning elections and the end to victimization of Rasta children in the schools.
Q: How soon had he promised to keep elections?
A: Within six months. Arid the Rases were the first to approach Maurice about this breach of political faith.
Q: So their protest took place before that of the other dissenters like Winston Whyte and Stanley Cyrus?
Q: And yet many of the official accounts claim that the Rastas were being used by men like Cyrus Henry and Teddy Victor.
A: Rasta was not used. Rasta went independently before Maurice in late September of `79—I was the elder brethren and main spokesman—I an’ I congregation of brethren, daughters and children all went up to Maurice’s home and asked him why he was refusing to call the election within 6 months of March 13 as agreed. I was detained two days after the Torchlight publication.
I an’ I had a gigantic Binghi on the Saturday at which the PRG was again declared to be anti-Rasta. And I was picked up on the next day—Sunday. That Binghi was held at Victoria and it shake Maurice’s whole regime, because people came out in their thousands from every corner of Grenada in solidarity. Some even had to walk to reach the spot. At that time, I was a commander in the army. We were taking some military training at that stage from the Guyanese.
At the meeting with Maurice, one of the points I raised was concerning the scholarships that were being given to officers in the army to go to certain countries like Cuba, Libya and Russia so as to further their studies. I told him Rasta was seeking to go to Africa to pursue career training in medicine, law and so on.
As Sellassie I live, Maurice turned and told I he had always thought that Rasta was only a matter of painting and carving. So then I replied to him, if Rasta was only concerned with painting and carving, how come Rastaman was the first to come out bearing arms on March l3th.
That was the turning point in the relationship between Maurice and the Rasta community. You see when Maurice made that statement, I an’ I could see clearly how Maurice was looking on the grassroots people. It was clear that he never intended to provide the Rastafari with the opportunity to educate and develop themselves so as to give greater service to their country.
I even raised the question once again, more directly, with Maurice: Why Russia and not Africa? I had the privilege of questioning him because I and Maurice were still very close at that stage. So I just call my Rasta brethren and sistren together afterwards in my yard, because that was the main place in the town where Rasta used to assemble in those days. Rasta from all over the island used to meet there in I yard and discuss Rasta problems.
So I say to my idren, “Beloved, I an’ I can see that Bishop doesn’t recognize I an’ I. So I-man not going to tarry among dem men.” And I just depart from the Army same time. A while afterwards, they come to me one day and suggest they would like I to set up a programme for a military parade they keeping. So I went back. And I put on one of the sharpest parade dem ever see in Grenada specially for them, and then I left and never look back.
So the revolutionary army eventually died. Or, I should say, the political leadership destroyed it very early in the Revolution. There was a power struggle and the revolutionaries were overthrown actually within the first two months of the Revolution. When I say the revolutionaries, I mean the brethren who first stepped out on the battlefield and made the revolution—not Bishop and dem who was all waiting on board a yacht just off the coast to escape if the attack that morning on Gairy’s army barracks failed.
Q: But let’s get back to Kabinda. As I understand it, he was a key player in the whole drama between Rasta and Maurice Bishop. Bishop had become close to Kabinda originally while defending him in the celebrated case trumped up against him for murder in Dominica.
A: Truly. At first Kabinda was strongly supporting Maurice. I tried to show him the kind of man Maurice was, when I was in prison. Kabinda came to the prison to visit I, and I tell him plainly in the presence of everybody how I see Maurice and his clique. I tell him I see them as wicked men who pretending to be something that they are not. Not only Maurice but all of them, because I had close reasonings with the entire core of the PRG leadership. Including, to a lesser extent, Bernard Coard. From the first time I met him I could see that he loved to dominate. Because he came into the room with a martial arts class in full progress. And he had to interrupt it, you know. He never show no respect. But when he realize he meet up on a little Rastaman who could defend himself with words as well as with blows, then he shake my hand and say he would like to meet me again to reason further and so on. He even set up a meeting between himself and I at one stage when Rasta and Maurice was going through some conflict, but it never came to pass because they came and lock I up before the time appointed.
Q: Some people believe that while Bishop was negotiating with the Rases, Coard and his OREL group, who were definitely not in favour of legalization of marijuana or Rasta representation in government, were undermining his position of leadership in the Party. So that, in effect, Bishop’s hands were tied from the start, even if he himself had wanted to grant concessions to Rasta.
A: That might have been so but what I have to say is that Maurice didn’t really want these things personally, according to my knowledge of the man. After March 13, after they got into power and they started getting international recognition, I said to Maurice, “Forget about taking on America, it doesn’t make sense. Try to be non-aligned.” That is when Rasta had come out and publicly pledged allegiance to the new government. Rastaman had actually offered his services to Bishop to build the country. Rasta with all kinds of intellectual training were willing to give him their counsel. But he prefer to take Cubans as his advisers. And I realize that a lot of these outside people who had only just come to Grenada try to belittle I an’ I in the presence of Maurice, when Rasta was the real Field-Marshal General of the Revolution. Rasta entered the Revolution at the top. We didn’t go into the Revolution as a divided house.
We had we own organization, we unity and we own military weapons. And the people’s support as well. So we had the right to know anything going on that could affect the fate of the revolution. Rasta stepped onto the battlefield in Grenada because we hear the people cry out for help and we see that blood was going to run red. But Rasta didn’t enter the Revolution as a people that come to dominate, but as a liberator. We discuss the whole question about Rasta involvement among weself on the eve of the overthrow, and we come to one mind to step forward in the service of the black people. But since Maurice and dem never ground with the people, they cause whole heap of problems. On the morning of the coup, only one person was killed. But afterwards Maurice regime kill many people, so many innocent people.
Q: I notice you said that the Revolution should have pursued a policy of non-alignment, but could Grenada realistically afford to be scrupulously non-aligned? Wasn’t it a matter of survival why the PRG lined up with Russia and Cuba, I mean as a matter of self-defence?
A: What a lot of people do not know is that it was not Cuba that first stretched out the hand of substantial military assistance to the Revolution. It was Guyana. Guyana sent military advisers and men expert in combat techniques and from the start gave the Revolution military weapons, but Maurice had other ideas. He wanted to shift to Cuban support because of reasons of ideology and culture. You see, the Guyanese military was mostly black man, and they were very sympathetic to the Grenadian popular culture and the Rastafari. But Maurice wanted to play down these genuine revolutionary aspirations and independent cultural feelings among the Grenadian people and pretend that the Revolution was Cuban or Marxist-inspired, to suit his own purpose. Bishop aligned himself with an outside force—Cuba—which tried over and over to dominate events in Grenada and impose their ideas born out of a different cultural situation, you know.
And yet the PRG could have drawn strength from better sources of ideas in their own country. But Maurice and dem chose instead to get together two or three college boys who were mostly afraid to come out and face the Green Beasts on March 13, and give them big ranks over men who were vigilant on the battlefield in dem early days of the Revo. So that was the first overthrow, when the PRG side-stepped the genuine revolutionary freedom-fighters and set up a petty bourgeois friendship clique to control the military in the name of revolution. But the main force that really overthrew the Gairy government in Grenada on March 13 was the Rastafari.
Q: The Muslims did not play any significant role?
A: Well, maybe individual Muslim, but not Muslims as an organized group.
Q: But Habib and Yusuf were in that episode.
A: Yeah, I won’t doubt.
Q: And James Herry and the Budhlall brothers and other Black Power people, right?
A: True. But although the NJM and their allies had military strength, they still did not have the power to capture the country. The NJM was pure paper cells. There were other forces in Grenada that created the Revolution beyond Maurice and dem. It was the grassroot village organizations across the countryside, especially St. Patrick’s, who had the people with them all the way. Maurice had he support too, but they were mostly cowards. They couldn’t face the battlefield. Some of dem were willing and prepared—Layne and Selwyn Strachan and such like—I don’t say no. Dem was there on the morning of the overthrow, too.
Q: And those men were quickly given rank?
A: That’s right. They had very little military training technically. Only Strachan Phillip was a full military soldier. Bishop and dem was so dogmatic that they never took the trouble to educate their party supporters much, military-wise. Only a few of them. Instead, these men were allowed to run around flashing rank. While the main revolutionaries who put their lives on the line never reaped anything from the revolution besides execution, exile and imprisonment. Maurice Bishop’s real aim was not to uphold any genuine revolutionary administration, you know. His main aim was to uphold a petty bourgeois dictatorship, you see, so with regard to the grassroot people, like Yusuf and Strachan Phillip, who were serious about revolutionary change in Grenadian society—Maurice had to destroy them, that was the only way he could get to perpetuate he little stupidness.
Q: Did you know the two Rastaman from Tivoli, Gravel and Skull?
A: I knew all the man dem. Skull was a very religious brethren. Gravel was a big strong Rastaman.
Q: They were close to Buck and KB (Budhlall)?
A: Yeah. Well, they were all from the same region and belonged to the same organization. They entered the Revolution together. These men were highly educated, too. I had many discussions with them in detention and they proved to be remarkable scholars in their own right… Going back to the case of Kabinda. Maurice and dem deport Kabinda from Grenada when the reality start to come out in the open that the PRG was oppressing Rasta. Kabinda began to see for himself the kind of man Maurice really was.
Q: But originally he was in favour of Maurice?
A: He loved Maurice, I can tell you that personally. But he had to draw the sword on Maurice wordically and show him he was being unjust. From the time Kabinda spoke out at the Binghi in September `79 in Gouyave where the Rasta house for the first time brought up official charges against the PRG—from that time Kabinda’s days were numbered. From the first week of the Revo, the PRG was encouraging Rastas to trim their locks. And when they did trim, they were given rank.
But it all came to a confrontation at the Binghi in Gouyave where I an’ I denounce Bishop and dem as traitor to the Revolution, because Revolution stands for rights and justice and respect for your brother and he that labour must hold the reins. But they never want to give I an’ I equal rights at all. And from that day—the first seven days of the Revolution—there was tension between the PRG and I an’ I. And a next thing that make it worse was the fact that I and another brethren Bronson was in command of the whole of St. George’s, the capital. We had we own transport and we own soldiers to patrol the whole region, right. We had authority to search who we want to search, destroy what we want to destroy and take what we want to take. But the Revolution never really loot or burn, because I and my Rasta brethren hold the roots people steady. We used to print pamphlets and other literature, too, and educate the people.
Q: Ras Nang, was any Rastawoman featured in these activities?
A: Plenty Rastawoman was on the battlefield; at that time it was more balanced in that respect, although, as you know within I an’ I faith the man always be predominant numbers-wise. Not only the knotty-dread man but the people in the villages in general used to move close with I an’ I and support the Rasta cause. It was a really joyous time. The people and Rasta came closer together in the time of Maurice, you know, because when the grassroots people saw what Maurice was doing, the only voice that would speak out against the injustice of the PRG was Rasta voice. The Grenadian people herald the Rastas as the champion of the masses.
I an’ I tell Maurice face to face, give the people what you promise them, otherwise I an’ I going to demonstrate against you, see. Plus they were trimming Rasta children to go to school and forcing them to trim if they want to go away on scholarship and all dem kind of things. I know a Rastaman called Medic, they forced him to trim to go away to Cuba for further training. At least, he is a police now, but I still consider him a Rastafari today. He trim but he never forget his Rastafarian principle of brotherhood. Up to now he have excellent relations with I an’ I and the public.
Bishop did not want we children to go to school with dread on their heads. He force one Rastaman (Ras Coach) to trim he children, and is from there that we decided to visit Bishop and confront him about these matters. All this was in the first month of the Revolution. When Maurice started to pick up de Rastas and lock dem up, many of the petty bourgeois people and the masses draw in close in solidarity. So he had the fight from all angle. When I say ‘petty bourgeois,’ I mean just a small percentage—his own political enemies. Maurice was working on them too. He fire nuff of dem from their jobs. In those times to get a work you had to be on the NJM’s political side. Rasta didn’t like that kind of political victimization. He went in the Revolution to get rid of downpression and when he see a new form of downpression infiltrating the Revolution, Rasta start to fight against it same way.
Maurice thought the Rases were he personal friends—give we a little drink and laugh and share out a little money like how he was accustomed to doing with his political patronage, and everything would be fine. He never realize that Rastaman is an independent spirit. You can’t really buy him. Because Bishop offer me nuff things. Today I read many of the books on the Grenadian Revolution, and I laugh at some of these authors. Probably if I had the money, I would sue a lot of them and get back some of the money that they made from spoiling I and my brethren’s name internationally with a heap of false allegations and reckless statements. Some of them never even visit Grenada much less to know what really took place.
This whole thing about the Torchlight incident and the idea that Rasta was supporting CIA: Rasta was never guilty of these charges. I and another brethren, Erasto Jo-Jo, came together in October and decided to fling in some arrows, because from March 13 things was boiling and boiling, and we had many audience with Maurice without getting any justice. We decided that since we were bearing arms in defence of the Revolution daily and nightly, we had the right to criticize and seek to get the movement set in a proper direction. I-man was a firm supporter originally of Maurice, but when I start to witness certain abuses, I realize that Rasta had to speak up to ensure that the people got their rights.
Because, to be honest, the Rastas could have secured their own particular interests during the time of the Revolution, but it would have been at the expense of the rights of the masses of people. Things were going on and the leadership that was supposed to be responsible for the Revolution did not even know. But I was in full touch with the people, so I knew what was going down. I was a decorated soldier and main security for the top Party echelons. Three times they begged I to take on the responsibility for the personal security of the PM. Everywhere the CC went, I had to be there. So I had access to their private counsels and I knew everything that they knew, as well as what they did not know. And for that cause, when I exposed them, they tried desperately on several occasions to kill I. But they couldn’t kill the Rastaman at all. By the powers of Sellassie I, I live to record this portion of history.
In the pre-modern period of Somalia’s history protracted wars were waged, with the Ethiopians even in modern times, as was the case with the Italo-Ethiopian war’s, in the Ethiopian emperor Menellek II’, time the “Battle of Adowa”, was fought against the Italian invaders.
Image: The emperor Menellek II claims lineage from King Solomon and the queen of Sheba.The images at right are an example of Ethiopian soldiers during Menellek II’, time it was soldiers like these that routed the Italians at the battle of Adowa. Even during the reign of Haile Sellassie, the Ethiopian soldiers were outfitted with weapons and clothing of the type, that the soldiers above are displaying.
Menellek II, was the grandfather of the successor to the throne Lej Iyasu. Lej Iyasu was imprisoned by Haile Sellassie after he was captured, in a battle between his forces and that of Ras Tafari. Lej Iyasu was captured in 1921 and imprisoned. Josef ben Jochannan, claimed that Haile Sellassie poisoned him, in order to usurp the throne. The poisoning of an enemy imprisoned for nearly twelve years seems highly unlikely. There are even more unlikely tales and rumors abounding concerning Haile Sellassie not the least of which was the one concocted by Timothy White in his book Catch a Fire. White is indisputably a great writer, who blends fiction and fact in his book creating an Epic type narrative, to titillate his readership. An example of White’s fiction and fact blending, is page 36 of Catch a Fire, where he claims Lej Iyasu was chained in golden chains and fed opulently enjoying a life in ‘captive luxury”, where he could freely cohabitate with the many concubines that Haile Sellassie had sent to him for his pleasure. Not only is that narrative highly unlikely, it is culturally inaccurate and also most importantly he can cite no source that would verify his claims. Another example of his meanderings and deliberate mythologizing of Haile Sellassie are his claims that an old abbot examing Tafari’s palms upon discovering stigmata” there, fled from Tafari, terrified. The stigmata of the “Roman Catholic Institution” are the so-called nail prints in the palm of Jesus. What purpose could such embellishments serve but to reinforce, the beliefs and sympathies of those White’s book is marketed to? Not Rastafari as such but people open to the type of innuendo and suppositions that are rife throughout White’s book.
I have viewed thousands of hours of video and now DVD footage of Haile Sellassie , read and re-read hundreds of books, replete with pictures of him waving and some with both hands fully exposed, I have yet to see any nail prints in the palm of his hand, and I am yet to find anyone who can credibly prove with documented factual evidence, that such was ever the case, I rest my case (no pun intended).
Menellek II was emperor of Ethiopia; during the attempted invasion of Ethiopia by the Italians, the Italians were routed, in what became known as the battle of Adowa in 1896.
I have not stated my personal opinions here, nor am I attempting to convert anyone or change another person’s point of view, every person has the right to believe whatever they want to, but no one can change facts.
The aim of this book in this section is to furnish facts hereby equipping persons in the African Diaspora, to identify between various aspects of our experience in the Diaspora.
I have laid bare the facts researched by highly skilled professors who have shown, that the actual origins of Rastafari are esoteric and not bible based. The foundation of Rastafari is in tantricism not in the bible as so many erroneously state.
Image: Zaouditou wife of emperor Menellek and mother of Taitu. The title of Empress of Ethiopia or Queen of the Kings of Ityoppia ,was conferred on her in 1917, by the Monophysite Ethiopian Orthodox Church and the Shoan nobility.Muslims, led by Iyasu were seeking to subvert three Milennia of Solomonic succession. Iyasu who had been excommunicated by the leaders of the Orthodox Church, upon his conversion to Islam, was Menellek’s chosen successor. The recently named Ras Tafari, prevailed upon Zaouditou to name him as regent, she acquiesced to his request preferring to keep the royal scepter out of the hands of the Muslim apostate Lij Yasu. Zaouditou was empress in name only, even with her immense influence it was the strikingly handsome, Tafari Makonnen with his electrifying magnetic presence and his direct descent from the Shoan imperial dynasty who the common people and increasingly some in the nobility regarded as a potent force, who may one day ascend to the highest office in Ityoppia that of Negusa Nagast, King of the Kings of Ityoppia/Emperor or “Atse”.
Image: This photo is of a young Tafari Makonnen with his father Ras Makonnen. Queer tales circulated about the young Tafari’ ability to communicate with animals, Kapucinski in his book “The Emperor “,stated, that former intimates of Haile Sellassie, told him Sellassie himself was the source of the rumours. Eventhough many Ethiopians claimed to be Christians, they were and still are a deeply superstitious people who still revert to the pre-Christian practices of their ancestors.
Lady Taitu seen at far right of page, embroidered on the front of her garment are the two lions and the crown in the middle. The lions are symbolic for the Lion of Judah which the Ethiopian imperial house identified with as the messiah/savior of the Ethiopian people; this was in keeping with Orthodox teaching.
Haile Sellassie was born on July 23, 1982 an Amhara, this group was the dominant ethnic group, or ruling class at the time.The Oromo fell on the lower stratum of the social hierarchy and were largely Muslim; with the Amhara being predominantly, Coptic Christian, presided over by Abuna’s/Bishops.
Haile Sellassie, s father was a duke, Ras Makonnen, he was related to the emperor Menelik II, his wife lady Yishimabet was the mother of Haile Sellassie. Tafari the pre-coronation name of Haile Sellassie was raised by his father’s Cousin Fitawrari Haile Sellassie Abeynah who was a general.
Born in Ejarsa Gora, raised in the lush Harage province eighteen miles from Harare, his birth name was, Emmanuel later his baptismal name Haile Sellassie Light of the Trinity, to his consternation would be intoned by men thousands of miles away from his birthplace, but the child had no way of knowing, oblivious to all else he clung hungrily to his mother’s breast’s savoring, the velvety smoothness of the life-giving milk, he hungrily satiated himself on. On the day of the child’s birth, his father according to tradition kept a silent vigil like a sentinel outside the round thatched hut, with its conical roof made of wattle-wood.
Image: Ras Makonnen wore a bandolier of cartridges around his waist not unlike the one on the man in the photo above, standing next to a seated Haile Sellassie.
Dressed completely in black, his bombazine tunic, made the haft of his jewelled sheathed sword, stand out against the stark black background. He wore atop his head an Italian-made fedora of the finest suave felt, around his waist was a bandolier of cartridges, tucked in at his waist was a finely carved ivory-handled custom made pistol. The customary gun bearer stood several paces behind his master, maintaining the respectful distance; he cradled the fine rifle, sheathed in fine silk, the color of which was purple. Farther from both men, fanned out, standing at ease, was a large contingent of soldier’s in full ceremonial regalia, each man held a fully loaded carbine. Beyond the massing men a tight semi-circle of peasants knelt, reverently chanting zemas (prayers),their chants filled the pitch black night with, a soul felt reverence that all the devout soldiers present acknowledged, with bowed heads muttering prayers of their own under their breath’s. In the small hut, physicians and servants ministered, to lady Yashimabet watched by priests who held their malwamiyas, reverently since they were consecrated, the prayer sticks were never laid on the ground or used as a walking stick. The baby who would become Tafari Makonnen was washed and anointed, with the finest oils, while his lips were daubed in melted, butter blessed by priests. Hundreds of guns were fired by the soldiers outside, when the father finally emerged from the little hut, intoning with raised voice; “a boy, he is a boy”.
The gunshots from hundreds of rifles rang out in the night, shattering the silence and eclipsing the softly chanted prayers and psalms, the deafening cacophony echo and reverberate endlessly, lightning flashed, once, twice, three times, brightly illuminating the contingent, the men’s spirits are uplifted, filled with joy at their lords’ good providence.
Ras Makonnen knows the child will have to learn the art of state craft from his youth up. The palace intrigues were filled with low deeds in high places, rife with deceit, betrayals and disloyalty at every turn, a Dejazmatch hoping to become a ras needed, to be trained even in the ways of the west, since a broad-ranging knowledge was helpful and useful in enhancing ones skill set’s, thereby increasing ones chances in successful, diplomacy. With his sons future on his mind Makonnen, hired the French Martinican father Vitalien as his son’s tutor. I deliberately related the preceding in story-like prose as a means of conveying the milieu that Haile Sellassie grew up in and was born into. A brilliant young boy, who would grow up to be a seemingly “frail man”, eventually he would be emperor of Ethiopia, the scion of the Shoa dynasty would carry the Solomonic legacy into the 21st century, in the process he would become a “god”, to thousands , only to be deposed in a coup, even in death he is hailed as,“Jah Rastafari” by many, this portion of the book will examine him, and the people that hail him as their, “living” god!
Father Jarousseau the French Roman Catholic, was one of his earliest tutors. It was from Jarousseau, that Tafari learnt the French language, which he was quite fluent in.
In later years when Tafari nearly drowned, it was the French priest who saved his life, the priest drowned in the incident. Above right the young child Lij Tafari (Haile Sellassie) wearing the pectoral cross given to him by Jarousseau.
Left to right Tafari Belew, Tafari Makonnen (Haile Sellassie), middle Beru the children’s attendant and last Imru Haile Sellassie who later became a Ras. At right Tafari or Teferi, at age twelve just months before he was named Dejazmatch, or governor of some of Harage province, by his father.
Dr Joseph Vitalien, a black Catholic physician from Martinique, also tutored Ras Tafari.
Lej Iyasu the crown prince at the time converted to Islam and caused much consternation, when he began firing Christian government appointees and placing Muslims in their stead, he was finally deposed in a military coup.
With the most powerful noble’s and the greater part of the military supporting him Ras Tafari was crowned on November second 1930 along with his wife Empress Mennen.
Menen was of the Gala people and not Amharan like Haile Selassie.
The actual events surrounding the coronation itself are worth recounting herein; in order to establish the significance of the Coptic Church, and specifically the centrality of the Christian faith to the imperial office, and the importance placed on the observance of the Christian faith by the emperor himself.
A significant event that occurred prior to the coronation, was the return of the royal scepter to Ethiopia by the Duke of Gloucester, he came representing his father who was unable to make the trip.
It is a highly paradoxical development that some today, would attempt to divorce Haile Selassie from his openly Christian adherence and his constant veneration of Jesus as his Lord and Savior. It is with that thought in mind that I will attempt to describe what has been described by many authors over the years, which are the actual events and ceremonies surrounding the coronation of Haile Selassie, the recounting of said events herein are to highlight the significance of Christian doctrine to the Ethiopian royal house at that time.
Image: The state coach above was purchased from the Austrian emperor Franz Josef, drawn by a team of spotless white Hapsburg stallions, the coach gleamed resplendently in the sun. The driver was a former employee of Franz Josef hired by Ras Tafari , to drive him and his empress.
In Addis Ababa new roads had to be built to accommodate the large amount of traffic that would abound in November the date of the coronation. Invitations were sent to dignitaries all around the world. In mid-October the dignitaries began streaming into Addis Ababa via Djibouti on the Gulf of Aden, through French-Somaliland and through Ethiopia’s mountainous interior by railway. Amongst the many dignitaries were, the Duke of Gloucester, Isaburo Yoshida a Japanese delegate, Marshal Franchet d’Espercy a Frencman,Rear Admiral Prince Udine an Italian, Muhammad Tawfiq Nasim Pasha an Egyptian. The German President dispatched a private airplane bearing 500 bottles of fine Rhine wine. In a service at the Saint Georgis Cathedral on the eve of the coronation the emperor and his bride took part in an all-night prayer vigil. Ras Tafari and his wife prayed along with, the priest’s and the church deacons, dancing, singing the priest’s and deacon’s held their prayer sticks, swaying in time to the music, of harps , lyres, drums ,tambourines and an assortment of other instruments. The female choir singing, from time to time ululated as is the custom of Ethiopian women at such events.
Sunday November 2, 1930 at 7:00 most of the official guests were seated in the opulently decorated hall at the west side of the cathedral. At 7:30 A.M., the doors of the inner sanctum opened, and hundreds of priest’s made their way out chanting as they went, Haile Sellassie followed them out, as incense filled the cathedral shrouding him in a swirl of smoke, dressed in white silk communion robes Tafari Makonnen made his way slowly to his throne, and sat down.
The emperor was presented with the imperial symbols of his high office: the insignia of royalty, the gold embroidered scarlet robes, a saber encrusted with precious stones, the royal scepter, and the orb, the ring of Solomon, (a ring with a rampant gold lion set in onyx or obsidian), two diamond rings, and two lances.
Then the Abuna anointed his brow and placed the majestic crown fitted with jewels, diamonds and precious stones on his head, the crown of the emperor and empress were valued at one million U.S. dollars, the crowns were fashioned in such a manner that they incorporated the seal of Solomon and the Lion of Judah crest (the hand-delivered crowns were kept by the priest’s according to sacral tradition in order for them to be prayed over by the priest’s for the required 21 days prior to the coronation), the Abuna crowned Ras Tafari: “Haile Sellassie I Power of The Trinity, Two Hundred Twenty fifth Emperor of the Solomonic Dynasty, Elect of God, Lord of Lords King of kings Conquering Lion of The Tribe of Judah”. The Abuna then invoked the following prayer: “That God may make this crown a crown of sanctity and glory. That by the grace and blessings which we have given you may have an unshakeable faith and a pure heart, in order that you may inherit the crown eternal. So be it”. Crown Prince Asfa Wossen knelt before the emperor in a posture of sublime submission; one hundred and one cannons elicited a thunderous salute to H.I.M., outside the sanctuary. Though the peasants and common people were barred from attending the coronation they, nevertheless celebrated the crowning of the emperor.
Haile Selassie broke with tradition and was coronated along with his consort empress Mennen.
In her book The First Rasta, Helen Lee the French female journalist claims that Haile Selassie considered himself to be in her words white, a Caucasian, nothing could be farther from the truth. Selassie claimed an Amharic heritage, which is an African ethnic group.
The word Semite in reference to Amhara Ethiopians is an invention of white racist academicians, culturally, and ethnologically, Haile Selassie was in the strictest sense an African. An example of his African cultural heritage can be seen, on the BBC documentary of Haile Selassie during the Italo Ethiopian war, several warriors can be observed dancing, and chanting , and boasting of their valorous acts before the emperor’s throne, and recounting their valorous deeds, the scene is very African and possesses a decidedly non-European character.
The Semitic connection was introduced into his gene pool through the union of Solomon, and the queen of Sheba or queen Makeda her African name. (authors note: examine the photo of Haile Selassie’ father and his pronounced African features. The arrogance and crassness of certain European scholars when writing about Africans borders on the neurotic. Below emperors Tewodros and Johannes sporting the braided hairstyles so popular amongst blacks in the West and in Africa. Many European scholars identified these men as white, yet their culture, language and ethnic heritage is identical in so many aspects to that of Africans on the continent and elsewhere that the true reason for claiming them as Europeans become apparent. Were the Europeans to acknowledge the African for what he is at the outset they would have had no basis at all for their racist theories and suppositions. Therefore having no basis in fact for them to claim an entire continent and its inhabitants to be their inferior. They had to invent a Caucasian heritage for all outstanding African cultures. therein lay the downfall of Western academia for in teaching and perpetuating fiction as fact they robbed generations of their own people of the true value of factual empirical knowledge and for the most part intellectually crippled them and the descendants of the African in their midst. Scholarship of the type you are reading is an attempt to right the injustice, yet it is a minuscule droplet in a sea of decadence and ignorance.
The above newspaper article contains some examples of the type of stupidity spouted by certain western “scholars”. No doubt Helen Lee was influenced by the innuendo and outright lies of the type shown above. I will include the article dated July 24th 1954 in its entirety here. “Haile’s gold medal awarded to Rogers. NEW YORK- By imperial command of emperor, Haile Sellassie, J.A. Rogers was summoned to the Waldorf Astoria last Thursday, presented with a gold medal and given an order of 128 copies of Rogers’ book, “Worlds Great men of Color, 3000 B.C. to 1946 A.D.” After the presentation Mr Rogers said: “This ought to squelch the belief that he considers himself white and is not interested in colored Americans”. “I first met him at his coronation in 1930”. “At 61 the emperor is in excellent health, he underwent a physical exam at the Harkness Pavillion of the Presbytarian hospital and passed with flying colors”. Mr Rogers revealed he is working on two new books; one of them is a book of amazing facts entitled, “A book of amazing facts about the colored American from 1512 to the present”. Mr Rogers says he has enough important facts to fill several volumes. Commenting on John Gunther’s story in the Readers Digest in which said Gunther, “The Ethiopians consider themselves to be white no matter what their color is”. This is an entirely false interpretation. “Ethiopians do consider themselves the equal of anybody, which is something entirely different”, says Rogers. “I discussed this with many of the Highest Ethiopians they regard themselves as Black people, Africans”. There are many more such articles to be found in Western media with direct quotes from Haile Sellassie himself with regards to his ethnicity; suffice it to say that I am satisfied with the evidence presented in this book thus far on the preceding.
The Ethiopian imperial structure was centralized in the person of the emperor.
The inability of the average West Indian to fully grasp Ethiopian culture, is understandable the complexities of distinguishing between the Amhara, for instance and the Falasha, or the Gala, or any other ethnic group in existence in Ethiopia quite frankly, would be far too staggering for the average high school dropout in the West Indies. It is exactly because of this handicap that men like Howell were able to preach and teach an erroneous doctrine to ignorant persons.
Image: Close examination of the throne will reveal two lion’s heads on the right and the left of the throne on which Haile Sellassie is seated. This picture has been included to show, the pronounced Jewish influenced traditions in the Solomonic dynasty of Haile Sellassie, no one can deny that the Ethiopians had previous contact with Jews.
Before I go any further, I would like to say here for the record that Haile Sellassie confessed Jesus as his personal lord and savior. I esteem his person very highly, I regard him as a great personal influence, and motivation in my own life, with that said I would like to include here a quote from Haile Sellassie himself as pertains to his personal regard for the bible and I quote.
“We in Ethiopia have one of the oldest versions of the bible, but however old the version may be, in whatever language it might be written the word remains one and the same. It transcends all boundaries of empires and all conception of race it is eternal.
No doubt you all remember reading in the Acts of the Apostles how Philip baptized the Ethiopian official. He is the first Ethiopian on record to have followed Christ and from that day onwards the, word of God has continued to grow in the hearts of Ethiopians. Moreover, I might say for myself that from my early childhood, I was taught to appreciate the bible and my love for it increases with the passage of time. All through my troubles, I have found it a cause of infinite comfort (quoting Jesus). “Come unto me, all ye that labor and are heavy laden and I will give you rest”. Who can resist an invitation so full of compassion?
Because of this personal experience in the goodness of the bible, I was resolved that all my countrymen should also share its great blessing, and that by reading the bible they should find truth for themselves. Therefore, I caused a new translation to be made from our ancient language (Geez) into the language which the old and the young understood and spoke (Amharic).
Today man sees all his hopes and aspirations crumbling before him. He must realize that the bible is his refuge and the rallying point for all humanity. In it man will find the solution of his present difficulties and guidance for his future action.
And unless he accepts with clear conscience the bible and its great message, he cannot hope for salvation. For my part I glory in the bible”.
The name Haile Sellassie is an Amharic word, the Amharic language is classified as a Semitic language in the same language group as Hebrew, which is a fallacious attempt to divorce Ethiopians from their African ethnicity, an impossibility that is still being attempted by certain Caucasian pseudo-scholars.
The name literally means power of the trinity the Hebrew equivalent of the word Selassie is Sh’lee-shee the word means third , Tafari his childhood name prefixed by the title Ras in the Hebrew is Tiph-ah-rah and Tiph-eh-reth in the English transliteration it is rendered Tiferet the word means beauty or glory .
Some attribute messiah ship to Haile Selassie; indeed he did execute the role of a political savior in that he defended the sovereignty of Ethiopia valiantly. It was because of the steadfast faith in God, of the Ethiopian warriors that they were able to defeat the Italian hordes, yet there is no biblical proof nor shred of evidence supporting or promoting any claim that Haile Selassie was God incarnate the Messiah of the ages.
As can be seen from his own account Haile Sellassie considered himself a mere mortal and a subject of Jesus the Messiah.
Haile Selassie is a product of a culture that has co-opted many aspects of Judaism into its Canon, from his triple crown to his kingly scepter and royal globe/orb signifying universal or perpetual ruler ship all these are adaptations of the Hebrew Theocratic way of life.
Which was God ordained kingship Government ruled by God.
The Ethiopians co-opted Judaism which remains to this day a deeply religious society, the fact that, the Ethiopian religious culture bears resemblances to the Hebrew religious culture attests to the fact that the Hebrew’s influence was far flung, and far ranging from it’s infancy until today. Hebrew culture has influenced the earth’s population and will continue to do so.
Tafari Makonnen would later become known by his baptismal name, Haile Sellassie,
This became his regnal appellation upon his coronation as emperor.
Haile Sellassie was the only emperor of the twentieth century who actually fought, in Battle alongside his troops; he operated an Oerlikon anti-aircraft gun during the Italo Ethiopian war.
Haile Sellassie was the only emperor of the twentieth century who actually fought, in Battle alongside his troops; he operated an Oerlikon anti-aircraft gun during the Italo Ethiopian war.
Image: Haile Sellassie marching with his troops into battle. Sellassie is in the front row sixth from right. The Ethiopian soldiers would chant: “Negus, our Negus, only you can save us, our lines in the south have been caught in a rout. And to the north of Makale all our tactics are folly. Negus, our Negus give me shot give me powder.
The October 12 1935, Italian aggression against Ethiopia orchestrated by the fascist Benito Mussolini, was the second attempt by the Italians to conquer Ethiopia.
At Maichew, March 31, 1936, the emperor led his troops on the battlefield.
During the Italo-Ethiopian war poison gas bombs (Mustard gas), were dropped wholesale by the Italians on men, women, children, and animals as well as crops.
The unscrupulous use of Mustard gas by the Italians; in direct contravention of the Geneva Convention of 1907, poisoned the crops on the farmland of the Ethiopian farmers, large tracts of farmland were rendered infertile for generations to come, the resultant starvation that plagued Ethiopia in later years, some historians have attributed to the detrimental ecological effects of Mustard gas. On the issue of Mustard Gas Haile Sellassie in J.A. Rogers’ book World’s Great Men of Color volume I said that: “It was at the time when the operations for the encircling of Makalle were taking place that the Italian command, fearing rout, followed the procedure which it is now my duty to denounce to the world. Special sprayers were installed on board aircraft so that they could vaporize, over vast areas of territory a fine death dealing rain. Groups of nine, fifteen, eighteen aircraft followed one another so that the fog issuing forth from them formed a continuous sheet. It was thus that, as far as the end of January, 1936, soldiers, women , children, cattle, rivers, lakes and pastures were drenched continually with the deadly rain .In order to kill off systematically all living creatures: in order the more surely to poison waters and pastures, the Italian command made its aircraft to pass over and over again. That was its chief method of warfare.
The very refinement of barbarism consisted in carrying ravage and terror into the most densely populated parts of the territory the points farthest removed from the scene of hostilities. The object was to scatter fear and death over a great part of the Ethiopian territory. These Fearful tactics succeeded. Men and animals succumbed. The deadly rain that fell from the aircraft made all those whom it touched fly shrieking with pain. All those who drank the poisoned water or ate the infected food also succumbed in dreadful suffering. In tens of thousands the victims of Italian mustard gas fell. It is in order to denounce to the civilized world the tortures inflicted upon the Ethiopian people that I resolved to come to Geneva.
Above Hitler and his cohort Mussolini.
Image: Oblivious to his own safety Haile Selassie walked on unexploded bombs on his palace grounds and collected some, that he could carry and painstakingly logged information concerning the makeup of the bombs into a logbook that he carried.
Haile Selassie issued a general mobilization proclamation to the Ethiopian people before the war, the proclamation read: “People of my land of Ethiopia. You know that Ethiopia has moved on her way continuously from the time of Menelik the first, and has endured, has been recognized, and respected in her liberty.
Previously, forty years ago, Italy, proud in her skill and in her strength, desired to destroy the liberty of Ethiopia, and to enslave her people and to rule over them: she came into the midst of our land and fought against us.
Our God, who loves not violence, aided us and gave us the victory; but we did not seek to recover that part of our land, which had gone from us.
Pushing forward on the frontiers by Hamasien and Somalia, they took our territory: and you can see with your eyes and hear with your ears how our brothers, in that land they took, have borne the yoke of slavery.
While we grieve at the violence perpetrated against them, we do not seek the territory, which has gone from us.
Now once again they are planning to cast the yoke of slavery upon the people dwelling in the whole of our country.
They brought troops by stealth into Ogaden and killed our men who were seeking no quarrel: they have broken the treaty we concluded with them.
We had already entered the League of Nations, which was established to maintain the peace of the world, therefore we gave notice to the League of Nations, so that the quarrel at Walwal might be looked into by arbitrators according to the law, and the guilty party might be recognized.”
Image: This photo is of Haile Selassie addressing the League of Nations, hoping to avoid war by a policy of non-aggression in 1936. His efforts however were futile, Italian journalists seeking to create a disturbance and diminish the effectiveness of his speech vociferously and rudely heckled him.
Before descending the rostrum, Sellassie uttered these prophetic words, “Today for us tomorrow it will be you,” his words came to fruition in the Italian defeat at the hands of the allies, and the subsequent execution of Benito Mussolini by his own countrymen.
The photo above at right of the page shows Mussolini and some of his cohorts, hanging, upside down, murdered by the “adoring masses”, of Italians who mere months prior hailed them as heroes.
Selassie hoped to appeal to the collective conscience of the League. With quite determination and a steely resolve taking a deep breath steadying his nerves, he knew this was a pivotal moment his countrymen depended on him he was their servant and representative before the largest world body politic, the hypocritical League of Nations what would histories verdict be? he wondered. With his unwavering faith in God the austere monarch began to outline his policy speaking in his native Amharic, the beleaguered Sellassie championed the very values that the league claimed to defend, in 1936.Twenty seven years later Sellassie’s prophetic words had come to pass, he would again go before the world body which was by then the United Nations, vindicated and victorious, Clearing his throat Haile Sellassie uttered the following words before the hypocritical league, on October 1963:
“Twenty-seven years ago, as Emperor of Ethiopia, I mounted the rostrum in Geneva, Switzerland, to address the League of Nations and to appeal for relief from the destruction which had been unleashed against my defenceless nation, by the Fascist invader. I spoke then both to and for the conscience of the world. My words went unheeded, but history testifies to the accuracy of the warning that I gave in 1936.
Today, I stand before the world organization which has succeeded to the mantle discarded by its discredited predecessor. In this body is enshrined the principle of collective security which I unsuccessfully invoked at Geneva. Here, in this Assembly, reposes the best – perhaps the last – hope for the peaceful survival of mankind.
In 1936, I declared that it was not the Covenant of the League that was at stake, but international morality. Undertakings, I said then, are of little worth if the will to keep them is lacking. The Charter of the United Nations expresses the noblest aspirations of man: abjuration of force in the settlement of disputes between states; the assurance of human rights and fundamental freedoms for all without distinction as to race, sex, language or religion; the safeguarding of international peace and security.
But these, too, as were the phrases of the Covenant, are only words; their value depends wholly on our will to observe and honor them and give them content and meaning. The preservation of peace and the guaranteeing of man’s basic freedoms and rights require courage and eternal vigilance: courage to speak and act – and if necessary, to suffer and die – for truth and justice; eternal vigilance, that the least transgression of international morality shall not go undetected and unremedied. These lessons must be learned anew by each succeeding generation, and that generation is fortunate indeed which learns from other than its own bitter experience. This Organization and each of its members bear a crushing and awesome responsibility: to absorb the wisdom of history and to apply it to the problems of the present, in order that future generations may be born, and live, and die, in peace.
The record of the United Nations during the few short years of its life affords mankind a solid basis for encouragement and hope for the future. The United Nations has dared to act, when the League dared not in Palestine, in Korea, in Suez, in the Congo. There is not one among us today who does not conjecture upon the reaction of this body when motives and actions are called into question. The opinion of this Organization today acts as a powerful influence upon the decisions of its members. The spotlight of world opinion, focused by the United Nations upon the transgressions of the renegades of human society, has thus far proved an effective safeguard against unchecked aggression and unrestricted violation of human rights.
The United Nations continues to sense as the forum where nations whose interests clash may lay their cases before world opinion. It still provides the essential escape valve without which the slow build-up of pressures would have long since resulted in catastrophic explosion. Its actions and decisions have speeded the achievement of freedom by many people’s on the continents of Africa and Asia. Its efforts have contributed to the advancement of the standard of living of peoples in all corners of the world.
For this, all men must give thanks. As I stand here today, how faint, how remote are the memories of 1936.How different in 1963 are the attitudes of men. We then existed in an atmosphere of suffocating pessimism. Today, cautious yet buoyant optimism is the prevailing spirit. But each one of us here knows that what has been accomplished is not enough.
The United Nations judgments have been and continue to be subject to frustration, as individual member-states have ignored its pronouncements and disregarded its recommendations. The Organization’s sinews have been weakened, as member-states have shirked their obligations to it. The authority of the Organization has been mocked, as individual member-states have proceeded, in violation of its commands, to pursue their own aims and ends. The troubles which continue to plague us virtually all arise among member states of the Organization, but the Organization remains impotent to enforce acceptable solutions. As the maker and enforcer of the international law, what the United Nations has achieved still falls regrettably short of our goal of an international community of nations.
This does not mean that the United Nations has failed. I have lived too long to cherish many illusions about the essential high-mindedness of men when brought into stark confrontation with the issue of control over their security, and their property interests. Not even now, when so much is at hazard would many nations willingly entrust their destinies to other hands.
Yet, this is the ultimatum presented to us: secure the conditions whereby men will entrust their security to a larger entity, or risk annihilation; persuade men that their salvation rests in the subordination of national and local interests to the interests of humanity, or endanger man’s future. These are the objectives, yesterday unobtainable, today essential, which we must labor to achieve.
Until this is accomplished, mankind’s future remains hazardous and permanent peace a matter for speculation. There is no single magic formula, no one simple step, no words, whether written into the Organization’s Charter or into a treaty between states, which can automatically guarantee to us what we seek. Peace is a day-to-day problem, the product of a multitude of events and judgments. Peace is not an “is”, it is a “becoming.” We cannot escape the dreadful possibility of catastrophe by miscalculation. But we can reach the right decisions on the myriad subordinate problems which each new day poses, and we can thereby make our contribution and perhaps the most that can be reasonably expected of us in 1963 to the preservation of peace. It is here that the United Nations has served us – not perfectly, but well. And in enhancing the possibilities that the Organization may serve us better, we serve and bring closer our most cherished goals.
I would mention briefly today two particular issues which are of deep concern to all men: disarmament and the establishment of true equality among men. Disarmament has become the urgent imperative of our time. I do not say this because I equate the absence of arms to peace, or because I believe that bringing an end to the nuclear arms race automatically guarantees the peace, or because the elimination of nuclear warheads from the arsenals of the world will bring in its wake that change in attitude requisite to the peaceful settlement of disputes between nations. Disarmament is vital today, quite simply, because of the immense destructive capacity of which men dispose.
Ethiopia supports the atmospheric nuclear test ban treaty as a step towards this goal, even though only a partial step. Nations can still perfect weapons of mass destruction by underground testing. There is no guarantee against the sudden, unannounced resumption of testing in the atmosphere.
The real significance of the treaty is that it admits of a tacit stalemate between the nations which negotiated it, a stalemate which recognizes the blunt, unavoidable fact that none would emerge from the total destruction which would be the lot of all in a nuclear war, a stalemate which affords us and the United Nations a breathing space in which to act.
Here is our opportunity and our challenge. If the nuclear powers are prepared to declare a truce, let us seize the moment to strengthen the institutions and procedures which will serve as the means for the pacific settlement of disputes among men. Conflicts between nations will continue to arise. The real issue is whether they are to be resolved by force, or by resort to peaceful methods and procedures, administered by impartial institutions. This very Organization itself is the greatest such institution, and it is in a more powerful United Nations that we seek, and it is here that we shall find, the assurance of a peaceful future.
Were a real and effective disarmament achieved and the funds now spent in the arms race devoted to the amelioration of man’s state; were we to concentrate only on the peaceful uses of nuclear knowledge, how vastly and in how short a time might we change the conditions of mankind. This should be our goal.
When we talk of the equality of man, we find, also, a challenge and an opportunity; a challenge to breathe new life into the ideals enshrined in the Charter, an opportunity to bring men closer to freedom and true equality and thus, closer to a love of peace.
The goal of the equality of man which we seek is the antithesis of the exploitation of one people by another with which the pages of history and in particular those written of the African and Asian continents, speak at such length. Exploitation, thus viewed, has many faces. But whatever guise it assumes, this evil is to be shunned where it does not exist and crushed where it does. It is the sacred duty of this Organization to ensure that the dream of equality is finally realized for all men to whom it is still denied, to guarantee that exploitation is not reincarnated in other forms in places whence it has already been banished.
As a free Africa has emerged during the past decade, a fresh attack has been launched against exploitation, wherever it still exists. And in that interaction so common to history, this in turn, has stimulated and encouraged the remaining dependent peoples to renewed efforts to throw off the yoke which has oppressed them and its claim as their birth right the twin ideals of liberty and equality. This very struggle is a struggle to establish peace, and until victory is assured, that brotherhood and understanding which nourish and give life to peace can be but partial and incomplete.
In the United States of America, the administration of President Kennedy is leading a vigorous attack to eradicate the remaining vestige of racial discrimination from this country. We know that this conflict will be won and that right will triumph. In this time of trial, these efforts should be encouraged and assisted, and we should lend our sympathy and support to the American Government today.
Last May, in Addis Ababa, I convened a meeting of Heads of African States and Governments. In three days, the thirty-two nations represented at that Conference demonstrated to the world that when the will and the determination exist, nations and peoples of diverse backgrounds can and will work together, in unity, to the achievement of common goals and the assurance of that equality and brotherhood which we desire.
On the question of racial discrimination, the Addis Ababa Conference taught, to those who will learn, this further lesson: “That until the philosophy which holds one race superior and another inferior is finally and permanently discredited and abandoned: That until there are no longer first-class and second class citizens of any nation; That until the color of a man’s skin is of no more significance than the color of his eyes; That until the basic human rights are equally guaranteed to all without regard to race; That until that day, the dream of lasting peace and world citizenship and the rule of international morality will remain but a fleeting illusion, to be pursued but never attained; And until the ignoble and unhappy regimes that hold our brothers in Angola, in Mozambique and in South Africa in subhuman bondage have been toppled and destroyed; Until bigotry and prejudice and malicious and inhuman self-interest have been replaced by understanding and tolerance and good-will; Until all Africans stand and speak as free beings, equal in the eyes of all men, as they are in the eyes of Heaven; Until that day, the African continent will not know peace. We Africans will fight, if necessary and we know that we shall win, as we are confident in the victory of good over evil”.
The United Nations has done much, both directly and indirectly to speed the disappearance of discrimination and oppression from the earth. Without the opportunity to focus world opinion on Africa and Asia which this Organization provides, the goal, for many, might still lie ahead, and the struggle would have taken far longer. For this, we are truly grateful.
But more can be done. The basis of racial discrimination and colonialism has been economic, and it is with economic weapons that these evils have been and can be overcome. In pursuance of resolutions adopted at the Addis Ababa Summit Conference, African States have undertaken certain measures in the economic field which, if adopted by all member states of the United Nations, would soon reduce intransigence to reason. I ask, today, for adherence to these measures by every nation represented here which is truly devoted to the principles enunciated in the Charter.
I do not believe that Portugal and South Africa are prepared to commit economic or physical suicide if honorable and reasonable alternatives exist. I believe that such alternatives can be found. But I also know that unless peaceful solutions are devised, counsels of moderation and temperance will avail for naught; and another blow will have been dealt to this Organization which will hamper and weaken still further its usefulness in the struggle to ensure the victory of peace and liberty over the forces of strife and oppression. Here, then, is the opportunity presented to us. We must act while we can, while the occasion exists to exert those legitimate pressures available to us, lest time run out and resort be had to less happy means.
Does this Organization today possess the authority and the will to act? And if it does not, are we prepared to clothe it with the power to create and enforce the rule of law? Or is the Charter a mere collection of words, without content and substance, because the essential spirit is lacking? The time in which to ponder these questions is all too short. The pages of history are full of instances in which the unwanted and the shunned nonetheless occurred because men waited to act until too late. We can brook no such delay.
If we are to survive, this Organization must survive. To survive, it must be strengthened. Its executive must be vested with great authority. The means for the enforcement of its decisions must be fortified, and, if they do not exist, they must be devised. Procedures must be established to protect the small and the weak when threatened by the strong and the mighty. All nations which fulfil the conditions of membership must be admitted and allowed to sit in this assemblage.
Equality of representation must be assured in each of its organs. The possibilities which exist in the United Nations to provide the medium whereby the hungry may be fed, the naked clothed, the ignorant instructed, must be seized on and exploited for the flower of peace is not sustained by poverty and want. To achieve this requires courage and confidence. The courage, I believe, we possess. The confidence must be created, and to create confidence we must act courageously.
The great nations of the world would do well to remember that in the modern age even their own fates are not wholly in their hands. Peace demands the united efforts of us all. Who can foresee what spark might ignite the fuse? It is not only the small and the weak who must scrupulously observe their obligations to the United Nations and to each other. Unless the smaller nations are accorded their proper voice in the settlement of the world’s problems, unless the equality which Africa and Asia have struggled to attain is reflected in expanded membership in the institutions which make up the United Nations, confidence will come just that much harder. Unless the rights of the least of men are as assiduously protected as those of the greatest, the seeds of confidence will fall on barren soil.
The stake of each one of us is identical – life or death. We all wish to live. We all seek a world in which men are freed of the burdens of ignorance, poverty, hunger and disease. And we shall all be hard-pressed to escape the deadly rain of nuclear fall-out should catastrophe overtake us.
When I spoke at Geneva in 1936, there was no precedent for a head of state addressing the League of Nations. I am neither the first, nor will I be the last head of state to address the United Nations, but only I have addressed both the League and this Organization in this capacity. The problems which confront us today are, equally, unprecedented. They have no counterparts in human experience. Men search the pages of history for solutions, for precedents, but there are none. This, then, is the ultimate challenge. Where are we to look for our survival, for the answers to the questions which have never before been posed? We must look, first, to Almighty God, Who has raised man above the animals and endowed him with intelligence and reason. We must put our faith in Him, that He will not desert us or permit us to destroy humanity which He created in His image. And we must look into ourselves, into the depth of our souls. We must become something we have never been and for which our education and experience and environment have ill-prepared us. We must become bigger than we have been: more courageous, greater in spirit, larger in outlook. We must become members of a new race, overcoming petty prejudice, owing our ultimate allegiance not to nations but to our fellow men within the human community.” Certainly one of his most enlightened speeches, undoubtedly Haile Sellassie, was a visionary far ahead of his time many of the points he conceptualized in his speeches, have yet to see their enactment in our times, on the contrary the use of science in the Western hemisphere, seems to be an impossibility in the present geo-political context. Although I cannot uphold the United Nations as an actual answer to mankind’s myriad malaise, the things that he conceptualized could conceivably be put into practice. The leadership in the world today particularly the western hemisphere, are part of a Global Military Industrial Complex, headed by the United States of America, the economic strength of this global juggernaut lies in Wall Street and London. The Military Industrial Complex is powered by the multi-national corporations which are chiefly owned and operated by Anglo’s largely of a European or American nationality. Increasingly Asian nations, such as India and China are vying to supplant the western militarized industrial complex with their own. The world is being continually divided into spheres of influence, all in direct fulfillment of bible prophecy. That Haile Sellassie saw our future is a testament of his vision and thorough understanding of geo-political affairs, no mere “intellectual”, the spiritual insight that he was endowed with was certainly God given, yet he was astute enough to present a humble exterior, which belied his wisdom. Haile Sellassie in this book is presented as a seminal figure, in the context of his historical import and his cross cultural influences and global impact, regrettably more could not be included in this book pertinent to such an elusive and legendary figure as Haile Sellassie. The actual proclamation was included; as an aid in the general understanding of the reader, into the actual events that took place, and especially, into the temperament of Haile Sellassie at the time that the actual events unfolded.
Famed black history teacher and icon D.R. Joseph Ben Jochannan has gone on record stating, that Haile Selassie was installed as emperor illegally, and that he was a murderer of both queen Zawditu, and Lej Iyasu, through my own studies of the man I have found
Not one shred of evidence to support such a theory, I personally have found Haile Selassie to be a good and godly man.
From left to right Tafari, as Dejazmatch (Dejazmatch literally Keeper of the Door), middle Beru Tafari’s childhood attendant , the smaller man to the left is claimed by many to be Lij Iyasu his childhood name, who became a Moslem, and opposed Tafari militarily, he was captured and imprisoned, he died twelve years later. Iam in serious doubt as to the authenticity of those claims since Iyasu was the emperor Menellek’s grandson, who was next in line for the throne, in the photo above at left, the last man at right in photo, most likely was a servant of Ras Tafari. The photo at right with Ras Tafari and his servant Beru, who was also his childhood attendant i.e. servant. In all pictures except those of Tafari and other high ranking children of the Ethiopian nobility, the nobility are photographed wearing shoes whereas the servants always were shown without shoes. The pictures above only show Ras Tafari wearing shoes while the other men are in their bare feet, denoting their servile status. It is inconceivable that Lij Iyasu would pose in a manner servile to Ras Tafari since he was higher in the imperial hierarchy at that time than Haile Sellassie. The second photo the man next to ras Tafari (Haile Sellassie), is being alleged to be Iyasu he is clearly Beru, since he has been pictured with Haile Sellassie from their youth up and he is quite recognizable to those familiar with photos from the period in question.
Few leaders in the twentieth century displayed the type of love and compassion for his fellowman, as did Haile Selassie; he was a true leader in the fullest sense of the word. Diaspora Christians should carefully study his numerous books and works; in so doing
they will gain, a much needed understanding into the character, and Christian lifestyle of Haile Selassie. His life of prayer and his steadfast faith in God are rarely if ever discussed, yet in his book My Life and Ethiopia’s Progress he begins the book with a prayer to God, the same God that Christians worship, yet some decry Haile Selassie as a murderer and a thief falsely and erroneously. I want to include here an appropriate speech given by Haile Sellassie at Asmara University on August 1st 1971: “There is nothing more worthwhile and rewarding in life than to work for the benefit of others. One can derive more pleasure from giving than from receiving. We believe that each and every one of you who in leaving this institution for his or her respective calling has come to realize that education is seldom prized merely on account of its usefulness to individuals. Nor is it intended to be a mere ornament and a mark of distinction and prominence to the persons who are fortunate to receive it. Those who have had the opportunity to learn should always be at the disposal of those who have not had its benefit. Therefore, it is not only the individual but the community at large which should benefit from the virtues of education. The words of the Holy Bible, “Give and it shall be given unto you,” are worth observing in your daily lives. This momentous event should be a time in which you should reflect and pose to yourselves the questions, “what kind of service are we going to render to our country and what do we intend to accomplish in life?” It is our firm belief that if you forego self-love and self-indulgence and break away from worldly desires that you will be able to make great contributions to your family, community and country…”
Sadly, because of lack of resources and a clear-cut understanding of bible prophecy, many Jamaican Rastafari have spread a false doctrine of the divinity of Haile Selassie, equally guilty as some Christians of defamation of the character of the gentle Haile Selassie. It is the intent of this work to present as much as possible, well researched factual data on the man and his beliefs and value system.
I will like to introduce here some excerpts from the book written by Karl Philpot’s Naphtali in his book “The Testimony of His Imperial Majesty Emperor Haile Selassie defender of the faith.”
Karl Philpot’s is a Rastafari who adheres to the doctrines taught by Vernon Carrington better -known as Prophet Gad.
On page 109 we read that Vernon Carrington prophet of the Twelve Tribes of Israel, stated according to Philpot’s Naphtali that there is no name whereby mankind can be saved but by the name Jesus .
In his book Philpot’s acknowledges Jesus as the savior of mankind through the process of atonement, brought to fruition through the death burial and resurrection of Jesus.
SHAMANISM AS A GLOBAL CULTURAL VALUE SYSTEM vs APOSTOLIC CULTURE.
One of the critical geopolitical realities of our day is The adverse effects of GLOBAL TERRORISM. This book succinctly addresses the issue from a biblical perspective. It examines the effects of global terror on the Caribbean basins tourist driven economy.
My name is Wade Bailey and I accurately predicted the rise of the Islamic State in the Caribbean, since 2003. My critical analysis though posited from an Apostolic or biblical perspective is confirmed by US Generals, various reporters from the corporate and alternative media and professors and think tanks regionally as well as internationally. One such prominent personage is Daurius Figueria author, professor and lecturer at the University of the West Indies in Trinidad and Tobago. If you are resident in the Caribbean, a Caribbean heritage person or just an individual who travels to the region. The information in this book might hit a chord in you. It offers relevant real world solutions and information on a wide variety of topics, not limited to global terror, but an inclusive 21st nuanced approach. It examines Hip-Hop culture and its origins, Tupac Shakur the Black Panther’s and COINTELPRO and delves into insider information and pictures from the heyday of Death Row.
History on a global scale is examined and current events in light of bible prophecy.
If the above topics are of relevance to you then this book is for you. The Book Rastafari and its Shamanist Origins, is the work that sparked the current book in question.
Many claim that Rastafari was as a result of a “prophecy” by Marcus Mosiah Garvey.
Marcus Garvey the Jamaican-born 1930,s Black Nationalist and head of the U.N.I.A. was a vehement critic of Haile Selassie he maligned him for seeking British protection during the Italian aggression led by Benito Mussolini against Ethiopia in the nineteen thirties .
Garvey never recognized the Rastafari as a serious Black Nationalist organization.
Marcus Mosiah Garvey the Jamaican-born leader of the U.N.I.A. the Universal Negro Improvement Association. Garvey possessed a flair for the dramatic as is evinced in the choice of attire of him and his followers during their marches and rallies.
Garvey organized Africans on the continent and around the globe, around his Black Nationalist philosophy it is from the school of thought developed by this man, that many of the modern African intellectuals and Pan- Africanists gained their core ideology.
Although many earlier Garveyites later became Rastafari this was a personal choice not something inspired by a cohesive philosophy.
Garvey proclaimed many times in speeches that a prince would come out of Africa Ethiopia would soon stretch out her hands unto God quoting from psalms. In order to put into proper context what Garvey said I want to include some quotes pertinent to the alledged ‘prophecy”, by Marcus Garvey concerning Ethiopia. On November 8th 1930 Garvey published an article in his Jamaican newspaper the Black Man that read: “Last Sunday, a great ceremony took place at Addis Ababa, the capital of Abyssinia. It was the coronation of the new Emperor of Ethiopia — Ras Tafari. From reports and expectations, the scene was one of great splendor, and will long be remembered by those who were present. Several of the leading nations of Europe sent representatives to the coronation, there by paying their respects to a rising Negro nation that is destined to play a great part in the future history of the world. Abyssinia is the land of the blacks and we are glad to learn that even though Europeans have been trying to impress the Abyssinians that they are not belonging to the Negro race, they have learned the retort that they are, and they are proud to be so.
Haile Sellassie has travelled to the West including America and is therefore no stranger to European and American hypocrisy and methods; he must be regarded as a kind of a modern Emperor, and from what we understand and know of him, he intends to introduce modern methods and systems into his country. Already he has started to recruit from different sections of the world competent men in different branches of science to help develop his country to the position that she should occupy among the other nations of the world.We do hope that Ras Tafari will live long to carry out his wonderful intentions. From what we have heard and what we do know, he is ready and willing to extend the hand of invitation to any Negro who desires to settle in his kingdom. We know of many who are gone to Abyssinia and who have given good report of the great possibilities there, which they are striving to take advantage of.
The Psalmist prophesied that Princes would come out of Egypt and Ethiopia would
stretch forth her hands unto God (Psalm 68:31). We have no doubt that the time is now come. Ethiopia is now really stretching forth her hands. This great kingdom of the East has been hidden for many centuries, but gradually she is rising to take a leading place in the world and it is for us of the Negro race to assist in every way to hold up the hand of Emperor Ras Tafari”. I included the entire article as a means of allowing the reader an understanding of the general context in which, Garvey spoke. After having read the article on numerous occasions it is plain to see that Garvey regarded Haile Sellassie as someone who symbolized black pride and nationalism at the time in question.
Rupert Lewis wrote a scholarly analysis on the Rastafarians which he entitled: Marcus Garvey and the Early Rastafarians: Continuity and Discontinuity. In it he made certain interesting points and inferences, which are great for establishing a historically accurate documentary for the time period in question. I will include some of the more dynamic and poignant, which as the reader will see bears up many points made in the present work.
I think the following from Lewis is poignant in understanding the viewpoints of Howell and Marcus Garvey; “The anticolonial content of Howell’s preaching was clear in
his message that black people’s only true king was Emperor Haile Selassie. But Garvey did not approve of Howell’s teaching and rejected his claims that Selassie was God”. Robert Hill in his book often quoted in this work wrote that; Garvey refused to allow Howell to sell the emperors picture in Edelweis Park, Jamaican headquarters of the UNIA. Lewis went on to state that Garvey was decidedly pro Christian and the doctrines that Howell taught were of a defiant anti-Christian character, which Lewis cited would have been in obvious conflict with Garvey’s publicly expressed Christianity. When Italy invaded Ethiopia Rastafari and certain Garveyites protested in Montego Bay on the western portion of Jamaica, similarly protesters took to the streets in St Kitts, Trinidad and other West Indian territories. Lewis wrote that; “The Garveyite newspaper Plain Talk was commended by Dr. Malaku Bayen, Haile Selassie’s personal representative in the United States, who was in charge of organizing the Ethiopian World Federation”. Early Rastafarian leaders Joseph Nathaniel Hibbert, Archibald Dunkley, and many other Rastas were foundation members of the first local branch of the Ethiopian World Federation established in Jamaica. However, Garvey was very hostile in his criticism of Haile Selassie. As early as October 1935, Garvey had argued that the Italo-Ethiopian war “affords only another example of what unpreparedness means to a people.”
The following damning editorial that appeared in Garveys New Jamaican on August 13th 1932 references specifically Cannabis smoking. “Ganja is a dangerous weed; it has been pronounced so by responsible authorities. The smoking of it does a great deal of harm or injury to the smoker; we understand it has the same effect on the subject as opium has. Every day we hear of cases of ganja sellers, being brought before the Court.
Fines, small and heavy, have been inflicted with the object of destroying the trade, butyet it grows. The other day a man was found in possession of ninety pounds ofGanja, this was enough deadly weed to destroy a thousand men. That our people are being destroyed by the use of ganja there is absolutely no doubt.
We have come in contact with young men and middle aged men who have become a menace to society through the smoking of ganja. Sometimes they perform in such a crazy manner as to frighten us. Aren’t we playing with the danger by not more severely putting it down? Most of the people who smoke ganja do so as a means of getting themselves in such a state or condition as to forget their troubles and worries — troubles and worries brought upon them by the bad conditions that exist in the country…. It would be good that more serious steps be taken to suppress this ganja habit. Between ganja and fanatical religion, we are developing a large population of half-crazy people who may not only injure themselves but injure us. Some will do it in the name of the “Lord” and others may do it under the influence of the evil weed”.
This position brought Garvey into conflict with those who advocated and practiced the ritual, sacramental use of ganja, as well as with those who traded in it. And who were those that practiced the ritual use of Marijuana in Jamaica at that time but Rastafari? Those who traded in Cannabis on a huge “commercial”, scale at that time in Jamaica were the wealthy, merchant and some in the planter class, there is evidence that persons in the highest echelons of government, including the police force and the army were all engaged in the trafficking of Cannabis.
The historical record with a view to what was written in newspaper periodicals by Marcus Garvey concerning Rastafari is nothing short of scathing denunciations and the like. That Rastafari today hail him as their prophet is their prerogative my duty is to present the facts with that thought in mind I will present a few more. Another article in the New Jamaican (Marcus Garvey’s newspaper), written by Garvey reported the following; “There is good and there is bad in religion. Some religions are foolish, and we have a
lot of them in Jamaica. We have religion here that is running the people crazy.
In different sections of our city, and for that matter, on the island, scheming and
wicked persons are promoting all kinds of fanatical religions, and they are finding fertile fields among the unfortunate and ignorant people.” Garvey referenced the Revivalist’s in the article, the Pocamaniacs and the Rastafari. Lewis in his analyses cites Barry Chevannes which is instructive to reiterate herein; “These elements, as Chevannes and others have pointed out, were all present in early Rastafari. That was a different phase of the movement, and as such, it is necessary to distinguish among the Howellites, the old
supporters of Bedward, the revivalists who became Rasta and initiated a campaign to recognize Haile Selassie as God, and the latter-day Rastafarian movement that
gained international currency with the music of Bob Marley, Peter Tosh, and Bunny Wailer. Garvey knew the Howellites, the Bedwardites, and the anticolonial milieu,
and with these Jamaicans he dialogued. It is the latter-day Rastafarians, however, who, through reggae, have canonized Garvey and become the most active force in Jamaica for perpetuating aspects of Garvey’s philosophy.
Burning Spear was one of the earliest and still is the most persistent of the “Garveyite” Reggae-Rasta lyricists”. I have not included some of the more scathing quotes from Garveyites concerning Leonard Howell, as some of them can be deemed as slander and libel particularly his alleged “Obeah”, practices, in their defense though and this was referenced in Robert Hill’s book (Dread History), Howell did claim to be a student of Hindu occultism.
The bible was held in high esteem, anyone familiar with scripture was honored by poor blacks of the time. Garvey was no exception he was shrewd, he knew how to, collectively mobilize people for mass action. Garvey never prophesied of the coronation of Haile Sellassie, a scriptural quote is not a prophesy.
The Rastafari took Garveys scriptural quotation of psalms 68: 31; “Princes shall come out of Egypt; Ethiopia shall soon stretch out her hands unto God,” as direct prophetic fulfillment in the crowning of Haile Sellassie.
I will now deal with a very troubling development, in a certain type of literature that has been developed, but which will not remain unchallenged.
The type of literature I am alluding to is that which has been created by white writers and journalists, pandering to what they consider to be their humanist side, what it truly is; is
Arrogance and an economic niche that they have created for themselves, wherein they have been able to generate exorbitant sums of money pandering to the type of readership that they cater to.
Within this type of literature, there exists much hypocrisy, I will touch lightly on the subject, and it is with indignation that I write when I deal with their outright blatant attempt, to minimize, and diminish the accomplishments and contributions, that Marcus Garvey made to the Black man globally. I am aware of quite a few people, whose lives changed for the better after reading Garveys work; the statements made by, this white Journalist will not go unchallenged in this work. An even worse type of literature purporting to be “Christian”, is being written on Rastafari by certain mainly North American evangelical’s and charismatics, that shows the ignorance and lack of investigation that went into preparing the material. I will examine here one such writer Paula A. Price, Ph.D. her book is entitled: “The Prophet’s Dictionary: The ultimate Guide to Supernatural Wisdom”. On page 181 she purports to be writing on Rastafari, quotes from her book will reveal the absolute lack of knowledge that this writer a Ph.D. holder no less, has pertinent to Rastafari. The writer does not cite any sources when writing about a subject, presumably she believes her own hype, that she is the “ultimate”, authority on supernatural wisdom. The following are her own words quoted from page 181 414: “dreadlocks – A long shaggy hairstyle worn by followers of Prince Ras Tafari of Jamaica. He was the foundation of the Rastafarian religion founded by Marcus Garvey. The hairstyle is worn in obeisance to his belief in himself as the incarnate messiah and as such his being the lion of the tribe of Judah. The loose, flowing hair is to emulate the mane of a lion who is venerated for its power, prowess, and hunting skill. The lion as the king of the jungle is the means by which this religion celebrates their cult”. When I read this woman’s elucidation on Rastafari I was eager to include it herein as an example that the readers could themselves compare with the account given by me in this book of the coronation of Haile Sellassie his titles and their spiritual and historical context, here is a perfect example of exactly the type of writer this work opposes and exposes as fraudulent pseudo-scholars. I went to the section in her book entitled: About The Author on page 601 of her book, I will briefly quote from her book what she is about. “Paula A. Price is vastly becoming the international voice on the subject of apostolic and prophetic ministry she is widely recognized as a modern day (apostle) with a potent anointing”. Rarely have I seen such ignorance and arrogance displayed in one setting as with this pseudo-apostle. Now I will begin to deconstruct her fallacious presentation of Rastafari. Tafari as this book has shown from documented evidence was the pre-coronation familial name of the Ethiopian emperor Haile Sellassie, Ras was a title designating him as a prince or a ruler of one or more provinces. Price claims that Sellassie was a Jamaican, (her lack of respect for the subject she claims to be writing about is glaringly illuminated in her referring to Haile Sellassie an Ethiopian emperor, as a Jamaican since when did the colonial system of Jamaica ever had an emperor?), who viewed himself as messiah. Nothing could be farther from the truth, when Price claims in her book that Haile Sellassie viewed himself as a messiah, that is not only outright ignorance it is a boldfaced lie! “The lion as king of the jungle”, these are the ranting’s of a barely concealed racist mentality, couched as “Christian”, writing of the type of garbage exposed above, gives any writing that is truly Apostolic a bad name, notwithstanding the god ordained precept that no woman can attain to the “office” of an Apostle, in the Full Body Ministry of Jesus The Messiah of the Ages, exposing Price as a fraud. Price and her ilk are part of the Christian Industrial Complex forged in charismaticism, with their pseudo-Christian belief in the “Trinity”, which is a concept that this book has shown, was born in witchcraft. I have taken pains to deconstruct lies and misperceptions pertaining to Caribbean people in general in this book and Rastafari in particular, as a means of presenting as balanced and objective a picture, as I possibly could. I know it is impossible to satisfy everyone, yet still I have attempted to present as much factually verifiable data, on all the subjects handled in this book including Rastafari. If a “writer”, is not possessed of even the most fundamental respect, for his or her subject then why bother to write about it. If one must descend to lies and subterfuge, why bother? Any honest writer with the barest of dignity will do well, to afford their subject with the same dignity that they would prefer for themselves had the roles been reversed. The so called West Indies have produced many great leaders with Marcus Mosiah Garvey not being the least of them, Caribbean people have been clamoring for true independence since, they learnt what ‘nation building” truly entail The term independence in this work does not only refer to political autonomy or a semi-independent political status, as is the case regionally. The term independence here refers to the ability of a nation to perpetuate its civilization throughout millennia using the means of the political process, the educational, as well as the religious institutions, cultural and technological wealth of its people. Independence herein also encompasses national identity as well as a constitution which guarantees the rights of all citizens by law, within said constitution the rights of the citizens and the sovereignty of their nation is sacrosanct, the democratic system being the one system in said constitution that will be utilized to safeguard and protect said rights. If the reality of true independence in the Caribbean context were to be examined however briefly and minutely in this work I will like to make mention of the ideological fathers of said movement in the region.
Image: The Jamaican-born Marcus Mosiah Garvey, the protégé of the Sint Thomas native Edward Wilmot Blyden.
Through the Freedom of Information Act, the widow of Garvey Amy Jacques Garvey was able to procure formerly confidential FBI documents and also the actual transcripts of the court proceedings that led to the illegal conviction of Marcus Garvey.
Marcus Garvey was influenced by his own admission by one Edward Wilmot Blyden.
Blyden was a native of the B.V.I.A who traveled to Africa as a missionary (Timothy White erroneously claimed that Blyden was a Liberian).
Many people will try to falsify history and reduce Garvey to a narrow paradigm , exclusive to Jamaica his significance transcends geographic boundaries, he was truly a world citizen, his teaching was universal the aspects of “Garveyism” that are separatist and racist his concept of race “purity”, is rank racism and “nationalism”, I reject outright and condemn that aspect of his teaching the other aspects of Garveyism that are conducive to my wholesome development I can consume the rest I discard as unacceptable for my “consumption”.
Garvey was a product of the type of thinking being developed amongst African descendants in the West at that time.
The global universe of education produced Garvey, Blyden, George Padmore, C.L.R. James and later Malcolm X and Martin Luther King J.R.
Image: Edward Wilmot Blyden ideological father of Marcus Mosiah Garvey.
These men were not mere soapbox orators they literally shaped the world and influenced generations of the earth’s populace.
In Photo Marcus Garvey and his wife Amy Jacques Garvey.
Although men like C.L.R. James were Marxist’s they still shaped much of what is termed “Black Literature” today. For this reason I have stated apostolic people cannot honour anyone whether they are black or white simply on the basis of their status as a “pop icon”, pop culture is not limited to music. ‘Popular culture” denotes all accepted art forms that have made a significant impact in what is considered an acceptable or professional standard.
Often when one hears about Pan- Africanism, the name that usually comes to mind is Marcus Mosiah Garvey, yet Garvey was in fact a student of Edward Wilmot Blyden. Blyden was a Sint Thomas native who wanted to be a missionary; he later changed his course of thinking and dedicated himself to a lifelong struggle of African liberation. The Caribbean gave to the world many great intellectuals and thinkers I will like to mention a few here, Frantz Fanon (who was a doctor and fought himself literally to death in a war of liberation in Algeria), Cesaire, George Padmore who was advisor to Kwame Nkrumah the president of Ghana on African affairs, C.LR James, and many others. The program that the UNIA, the organization headed by Garvey is worthy of mention here, as it embodies a vision and insight far beyond its time and is even more progressive and relevant than any program enacted by any Western power on the planet today as pertains to the African in the Diaspora in their midst. Even the independent countries in the Caribbean and Africa cannot boast of the most basic application of anything even vaguely reminiscent of what Garvey’s UNIA advocated as a means of mass social uplift. Iam not mentioning this simply as a means of lauding the insight and vision of the UNIA, Iam attempting to show the relevance of such a program even for the African in the Diaspora today and how government can be used as a tool for social reformation, mass education and social uplift rather than the present dismal and apathetic state of affairs.
The aims of the Universal Negro Improvement Association were and still are:
1: To establish a universal confraternity among the race.
2: To promote the spirit of race pride and love.
3: To reclaim the fallen of the race.
4: To administer the imperialism of independent Africa.
5: To establish Universities, Colleges and Secondary Schools to further education and culture of the boys and girls of the race.
6: To conduct worldwide commercial and industrial intercourse.
There were also local Jamaican objectives, which were ipsi facto Caribbean objectives.
1: To rescue the fallen women of the island from the pit of vice and infamy.
2: To do all that is possible to help the struggling masses to a higher state of moral appreciation.
3: To help generally in the development of the country.
The points and objectives mentioned above were not exclusive to Garvey or the UNIA but were and are part of the total objective of nation building in and of itself.
Men like Garvey and C.L.R James understood that in order for them to b effective leaders of the African in the Diaspora they would have to interpret these principles from out of his experience and reality, C.L.R James however and his peers , transcended the role of simply “Black Leaders”, James never presented himself as such he was a truly universal leader and it is this type of leader who is in fact the most effective, therefore while Garvey has his place men like James must also be given their place in history, this work tries to draw the oft difficult balance between the varying types of leaders without attempting to diminish one and to falsely promote another . Some of the men mentioned above enjoyed stellar success in their chosen areas of endeavor, George Padmore is worthy of mention here, in The Pan-African Connection Tony Martin wrote: “Padmore was born in Trinidad in 1902 and attended universities in the United States from 1924-1929. During this period he enjoyed meteoric success in the Communist Party of the USA. In 1933 he broke with Moscow and with Communism but not with Marxism. From 1957-1959 he served as advisor on African affairs to President Kwame Nkrumah of Ghana. He died in the latter year. And in the words of his biographer, “It only remained for the Ghanaians to institutionalize him, which they quickly did”. Tony Martin in his “The Pan African Connection” wrote about another Caribbean man notably Frantz Fanon the Martinique born revolutionary: “but my most vivid recollection from that night was the frequency and reverence with which Carmichael quoted Fanon. The deference accorded to Fanon by this outstanding revolutionary of our time was the deference which some men pay to the quotations of Jesus Christ and others to Mao Tse Tung or Karl Marx”. Of course by mentioning Jesus Christ in the same sentence as Mao and Marx, in the same vein, as the aforementioned persons Martin cleverly attempts to reduce Jesus to a mere “leader”, which he most certainly was much more than a great leader, later in this work Jesus will be examined from a biblical perspective. Aimé Césair Fanon’s friend wrote that: “Fanon probably soared to such heights and was possessed of so wide a horizon because he was a West Indian, meaning that he started from so lowly and narrow a basis. Maybe it was necessary to be West Indian, that is to be so destitute, so depersonalized, in order to go forth with such ardour to the conquest of oneself and of plenitude; West Indian, this is to say, so mystified in the beginning as to finally be able to expose the most secret motives of mystification, and with such mastery, finally, West Indian to be capable of so forcefully escaping from impotency by action, and solitude by fraternity”. (From Césair’s Homage 1962).
I will like to elucidate on one Cyril Lionel James (1901-1989) as he was literally a giant and an internationally renowned and respected world scholar, political theorist, philosopher, literary, critic and Pan-Africanist. James was a world figure who advocated African self-government, and West Indian or Caribbean self-government. The reason for the expose on James is many fold one of the chiefest being he is not read in any major university in the Caribbean and he has been totally omitted from most historical studies in the region on Caribbean history how can one omit so crucial a man to the very development of “Caribbean History”, as a subject in cultural studies is yet a mystery. In this work he will be given his just due James was born in Trinidad his father was a schoolteacher his mother an educated woman. James worked as teacher for a time on Trinidad he completed a novel Minty Alley published in 1936 the book was about the life of the lower classes. In England he became an “enigmatic phenomena” he published several works worth mentioning here “The Case for West Indian Self-Government”, “World Revolution 1919-1936: The Rise and fall of the Comintern” (this was of course a Marxist work). He also authored “The Black Jacobins: Toussaint L’Ouverture and the San Domingo Revolution”. His play “Toussaint L’Ouverture” London premiere starred his friend Paul Robeson who was influenced by James. James completed a noted major philosophical study entitled “Notes on Dialectics”; a literary critical study of Melville, Mariners Renegades, and Castaways; and several collaborative works on world politics. In 1962 in London James published; “Beyond a Boundary: an historical study of Cricket”. James influenced greatly such writers as Vincent Harding, Manning Marable, Edward Said, Stuart Hall, Walter Rodney, and Sylvia Winter. Scholars place him among the founders of cultural studies as well as “black studies” with the overwhelming evidence of this man’s greatness in America and especially England the country of Trinidad in particular is in fact contributing to its own demise by not highlighting this giant of the twentieth century, Caribbean educational institutions are a farce until they all collectively embrace and acknowledge this man who was in fact the intellectual dynamo that gave them voice it was because of his work that they now exist how can one ignore one’s “creator”?Stokely Carmichael was a Trinidad born revolutionary who was greatly influenced by Fanon and he most definitely would have read of and was well aware of James and his many contributions it is simply a crime that education is being conducted in the Caribbean without acknowledging the very persons that made it possible for “true education” to exist in the region or are we to think that the so called independent governments are yet forwarding a colonial agenda by deliberately miseducating their countries youth. The Caribbean Pan-Africanist has influenced global Pan-Africanism to an extent not yet appreciated nor understood by the academicians in the region. Marcus Garvey one of the most prolific of these thinkers and certainly the greatest organizer amongst them popularized what many were already writing about and agitating for Garvey in fact wrote about a “West Indian Federation”and laid down the blueprint for its attainment. What Garvey and many others articulated was simply Caribbean nationalism and African Nationalism across the board. The European has created his brand of nationalism in the European Union; all of Europe is in fact governments built out of the nationalist ideal a study of European history will attest to this fact. The British Labor party was conceived out of the Fabian Society in 1893.In 1906 the party was given its present name George Bernard Shaw and Annie Besant were two of the more famous members of the Fabian society. Anyone familiar with the literary works of Annie Besant might be surprised to find out that she is one of the persons who molded what we refer to as socialism. The Europeans themselves acknowledge that socialism is in fact a child of Marxism. Have they discarded the socialist model because Karl Marx helped write the Communist Manifesto? No they simply evolved Marxian theory to reflect their present reality out of such the British Labor Party of which Tony Blair was a very prominent member was born. Why have I brought this point to the fore? The Caribbean has for years sought to create a certain amount of cohesive hegemony. The Caricom is concrete proof of such the ineffectiveness of the Caricom is as a result of there being an absence of a Caribbean identity forged in nationalism, the cricket cup is a sport it is not a nationalistic symbol although if correctly used it can become a unifying symbolic event. The tendency of the leadership in the region to form their ideology based on Eurocentric values is an Achilles heel that will continue to cripple them. Pan-Africanism in the Caribbean context can be correctly termed Pan-Caribbeanism can a cohesive ideology be developed out of Pan-Africanism beneficial to a Federated Caribbean? I think this can be achieved no true Caribbean intellectual can claim to be a “Caribbean” intellectual without having been influenced by the likes of Garvey, Fanon, Aimee Césair, Blyden and the many other thinkers to have sprung from the region.
Image: Some Caribbean islands including the lesser and Greater Antilles. Martinique, Guadeloupe and French Sint Martin were called the French Antilles, with Sint Maarten, Curacao, Aruba, Bonaire, Saba and Sint Eustatia comprising the Dutch Antilles. Frantz Fanon the Martiniquan Doctor, revolutionary, author, Marxist and Antillean. Carlos Cooks was an Antillean. Maurice Bishop though a Grenadian by parentage was born on Aruba and attended school for a period of time there. Athyli Rogers author of the “Rastafari bible”, the ‘Holy Piby, was an Anguillan, though Anguilla is not an Antillean island, Anguillans and Sint Maarteners are related by blood ties and share a common heritage. Edward Wilmot Blyden the man whose world renowned protégé Marcus Garvey, is heralded by most Pan-Africanist’s as the father of their ideology, is a virtual unknown in so called “black studies” literature. Most writers writing about the Pan-Caribbean Pan-African experience tend to focus on Jamaicans and Africans conveniently omitting the fact that the actual Pan-Caribbean, Pan-Africanist movement started in the smaller islands and not in Jamaica. The movement was begun by people like Edward Blyden and others even before him. George Padmore and C.L.R James are rarely ever written about but they are in fact intrinsic to any honest analysis of the Pan-Caribbean and Pan-Africanist movement in the world today. This book though not a Pan African nor a Pan Caribbean work, yet gives due credence to the greats in the aforementioned since, without their efforts a work such as this would indeed be lacking substance in certain areas.
There are many black Marxists and Communists some like Harry Belafonte are revered by people who call themselves Christian, how can you claim Christ and revere and honor someone who is diametrically opposed to all that you claim to stand for?
The mistake of black people identifying with anyone “popular” who looks like them is an example of a negative cultural characteristic that apostolic people must avoid.
I identify more with a Chinese or Japanese who is truly saved than with any black man or woman who is not, skin color is not the basis for my allegiance, another person’s allegiance to Jesus forms the basis of my allegiance to that person regardless of race, color, or creed.
Malcolm X’ impact transcends the so-called African American Malcolm X is revered by many Muslim youth from Morocco and throughout much of Muslim Africa, particularly in the Sudan and outside of the Muslim community. In Africa he is honored by many on the continent and throughout the Western hemisphere.
The significance of these people and their life’s work was mentioned in order to illustrate how these persons influenced and shaped the thinking of Caribbean people.
In her book The First Rasta Helen Lee claims, that Marcus Garvey was agitating for integration, how a supposedly informed individual could make such a claim, can mean only one thing, Lee who is obviously enamored with Howell; was pandering to certain sentiments and sensibilities of the type of readership that she caters to.
After his release from prison on trumped up charges Marcus Garvey was deported to Jamaica in 1928, where he resumed his activities on behalf of Africans everywhere.
He was politically active in Jamaica where he ran for a seat on the city council while he was in prison, he won by an overwhelming margin.
Lee’ attempt at diminishing the impact and influence of Marcus Garvey on the development of African civilization in the Diaspora is exposed in this work for what it is, a specious attempt at misinformation. The historical records clearly show that, Garvey was deported back to Jamaica he later left for England, where he died in 1940. By creating the false notion that Garvey never returned to Jamaica but was somehow sent to England, is a deliberate and malicious attempt, by this white journalist, claiming to identify so greatly with the Rastafari, that even within the obvious suicidal behavior of Athlyi (“Roger Athlyi” writer of the Holy Piby i.e. the Rastafari bible). Lee attempted to make Athlyi some sort of hero. Athlyi killed himself plain and simple; no amount of misplaced pandering to misdirected sensibilities can change that.
The likes of Athlyi was not and have never been a great influence on black people globally Athlyi’ marginal influence is limited to the few followers he had in his heyday, likewise Leonard Howell. Marcus Mosiah Garvey on the other hand influenced black intellectuals globally and he still does so today from politicians and preachers to university students to street hustlers Garveyism has had an enduring impact on the world that no human being can diminish nor deny.
The ideology that Garvey espoused, led to many African leaders, such as Kwame Nkrumah, and Jomo Kenyatta just to mention two very famous leaders, who openly called themselves Pan-Africanists after the ideology developed by Marcus Mosiah Garvey. The ideology called Garveyism, led to these men formulating the methods, and means that they would later utilize to bring about the independence of their respective countries. That they failed to follow in the Pan-African tradition after having achieved independence is no reflection on Garveyism at all, but rather it is a reflection on the men as human beings.
Today both the JLP and the PNP of Jamaica are vying for the right to call themselves the ideological successors of Marcus Garvey; fortunately for Garvey history will show that he was not a socialist. Garvey believed firmly in the democratic ideal, and capitalism, in fact was his preferred economic model.
Both the JLP and PNP are socialistic in their rhetoric, in practice they are decidedly autocratic, and absolutist in their governing styles bordering on oligarchies. The very fact that these parties are now vying for the right to call Marcus Garvey, the father of their political ideology, points to his universal acceptance that has in fact forced the political hierarchy in his homeland, to want to adopt him as father of their various movements.
Pan-Africanists, the Rastafari, students of the enlightened variety both white and black
have long accepted and understood the universal truths espoused by Marcus Garvey; however his separatist rhetoric, has been and rightly should be avoided by most. The applicability of his political program, as pertains to the betterment, of the condition of the African in the Diaspora, should be championed by any truly enlightened Caribbean leader.
Caribbean people, do not need journalists, or academicians to define their reality; they can define their own reality.
On the point of the church’ role in the Caribbean; Lee attempts to portray the role of women, as substituting for the lack of men in said institutions. The Jesus image, as created by Roman Catholicism is portrayed by Lee, as a psychological prop; unto which black Caribbean Christian women, project all of their pent up sexual emotions.
Lee in her attempt to describe the church services of some people, who may or may not be Christian, lumped Christianity with Pocomania/Pukumina, and other religious sects, like Obeah and Shango. In the spiritist practices above the adherents are said to become possessed by one of their many “deities”, demon spirits, who cause them to manifest a wide assortment of behavior, while persons who experience the real indwelling of the Holy Ghost are experiencing what was spoken of in Acts 2:38. Moreover the chief spirit of most of the cults mentioned, correspond to the “divine androgyne”, of ancient paganism, which has been identified as a symbol of Satan. For instance Obatala the chief deity of the Yoruba’s is a spirit manifesting both male and female characteristics , not unlike many of the other so called gods of the ancient and modern pagans examined in this book.
The Pentecostal movement is a fact worldwide; many people around the world grew up in the Pentecostal movement.
Lee erroneously claimed that speaking in tongues is akin to the “possession,” of the cults.
“Speaking in tongues” has been observed all over the globe even among Europeans and Caucasians in America and Canada, accounts of such are to be found in newspaper articles and on video footage throughout the western hemisphere.
The attempt by some white writers to portray “speaking” in tongues as a “black phenomena”, limited to the uneducated and the ignorant is an example of their use of
their mastery of the written word to portray events in favor of the worldview that they espouse. This in the case of writers like Helen Lee and Timothy White is a decidedly pro-Rastafari worldview (of the Bob Marleyite variety).
While these writers can champion whatever worldview they want to ,their attempts at lumping the very real experience of the indwelling of the Holy Ghost, in “true Christians” with demon or spirit possession akin to the possession at a Voodoo ceremony, will be challenged in this work, as it is mere fantasy and conjecture on the part of two journalist’s attempting to explain away something that is experienced by people globally regardless of color or creed on a daily basis, as a purely “black” phenomena limited to a few backward peasants and women with a limited education nothing could be farther from the truth.
Since true Christianity is diametrically opposed to occultism, those of us who truly know what the “Full Body Ministry,” stands for can appreciate the paradox in the matter.
For one the truly Christian woman would consider such thoughts sacrilegious, and the so-called white Jesus image, even in Jamaican society is not revered by all, not in the early 20th century nor today.
There has been and still are in the region churches that emphatically teach an anti-Eurocentric doctrine, there are many church institutions regionally who do not encourage the veneration of any imagery period taken from Roman Catholicism, even the pagan Christmas is not venerated nor celebrated by Apostolic people in the Caribbean nor around the globe.
The weak attempt of a white woman to define the experience of the African in the Diaspora failed, as all such attempts must fail, by dint of the fact that; the African in the Diaspora is far more complicated, and sophisticated than any one from outside said group, presuming to be able to precisely analyze an entire group of people will ever be able to fathom.
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Table of contents pages
Quotes by several noted scholars black and white 2, 3
Poem: Shards of my soul 6
Chapter 1: A history of Foundation Sualiga Youth 11
Chapter 2: Purpose for our Burden our Concern 48
Chapter 3: The Universal Declaration of Human Rights. 76
Chapter 4: What is the EU? 84
Chapter 5: The economy of Sint Maarten 104
Chapter 6: Who is a Sint Martener? 106
Chapter 7: Towards the future 108
Chapter 8: The ideology of independence in the Caribbean 113
“No people to whom liberty is given can hold it as
Firmly and wear it as grandly as those who wrench
Their liberty from the iron hand of the tyrant”
Government is not infallible. Government is only an executive control, a centralized authority for expressing the will of the people.
Before you have a government, you must have the people.
Without the people, there can be no government. The government must be, therefore an expression of the will of the people.
“No people to whom liberty is given can hold it as
Firmly and wear it as grandly as those who wrench
Their liberty from the iron hand of the tyrant”
“That which thy fathers have bequeathed to thee earn it anew if thou wouldst possess it”
“There is nothing more frightening than ignorance in action”
“He who does not understand the past is doomed to repeat it”
“If Sint Maarten is to survive and evolve as a 21st-century competitor regionally as well as in the international sphere.
We will have to elect, to defend to the death the human rights of everyone in our midst as guaranteed in a democratically instituted constitution.
We must elect to be Sint Maarteners first and to defend Sint Maarten against all attempts to erode our Sovereignty, all of us will have to portray to the international community an unbroken oneness whether we are Africans in the Diaspora, Europeans or whatever ethnicity one lays claim to, all of us will have to be a true Sint Maartener”
“True power is the ability to transcend force by persuading the people of a society both common and elite to work in tandem with the leader in pursuit of common goals and interests”
The world has now moved into a phase called globalization, on a scale undreamt of by the masses sixty years ago although visionaries foresaw this future, it is still awe-inspiring and marvelous in the sheer scope of its endless possibilities.
Space travel is common even space tourism is a reality today; Nanotechnology has changed the scope of technological advances forever.
The internet is a massive globalizing tool it has given most of the world’s population and I particular vast swaths of the so-called Third World an equalizing tool of leverage.
Even today on Sint Maarten we have this wonderful technology which affords virtually every household an opportunity to increase their quality of life overnight.
That many are not aware of the actual scope of the awesome power in their living rooms is due sadly to lack of education, while many purchase the technology for their children.
This will soon change the world of today is digitized and interactive as the world becomes more digital, everyone will have to participate willingly or unwillingly.
The need for certain types of labor will be rendered obsolete in the not to distant future, persons who are not technology savvy will simply not be able to function optimally in this new world.
All jobs will require a certain amount of technical know how we are moving increasingly into a more knowledge-intensive economy.
The knowledge economy is one in which people will become increasingly technology conscious, education will be geared more towards developing a workforce that is integrated and self-regulating, collectivism will be increasingly the norm.
Sint Maarten will have to adjust to this new world in all fields of human endeavor.
Since Sint Maarten will not be able to mass produce technology all small economies will begin to select their brightest students and finance their studies in technology-intensive fields bringing them back home will not be a question it will be a fact of life without their expertise no economy will function.
As we all know the world’s economy is interconnected and interdependent . This will increasingly become a fact of life. The International Standards Organization ISO, is already implementing a policy globally that will ensure products developed anywhere in the world will all be priced exactly the same .
This will ensure a truly level playing field, the policy is already being carried out a quick look at the back of most appliances, especially those coming out of Asia will reveal the ISO seal of approval.
National sovereignty of most nations will be increasingly eroded, where does such developments leave islands in the Caribbean region; it leaves them at the mercy of much larger economies.
The Caribbean region will in fact have to form blocks purely out of a common need for survival the regional entity known as Caricom will gain real relevance purely out of a common regional realization, that unity in the global market translates to strength.
The isolationist game that the so-called Netherlands Antilles played is an Achilles heel in this 21st-century global society.
Snubbing our Caribbean brothers and depending solely on tourism and European aid will not sustain the island any longer. As the ambitions of the population changes to reflect global trends. Funds from a variety of sources will ensue, soon Sint Maarten will learn that one can ill afford not to join with the rest of the Caribbean, as European political interests will cater more to Europe, leaving the island to fend for itself.
Given our present reality we would do well to begin to deal with facts and dispose of the idea that persons will continue to come to the region in the future in the numbers that they do today.
As was previously stated tourism globally is already taking on a diverse character China is developing its vast cultural resources to cater to Western tourists. India is also delving into cultural tourism, terrorism and financial crises are also changing the direction tourists will choose to go.
In a world where terrorism, is an all-encompassing very real threat, tourists will choose destinations where their safety can be guaranteed, of course this will never be one hundred percent.
The expertise that Italy and Greece have in dealing with a terrorist threat, surpasses the combined expertise of every Caribbean island in that area. The region is not prepared for a worst case scenario.
The coup in Trinidad by the Jamaat Al Muslimeen, should serve as a warning to all, that the region is not immune to such.
However, the opportunity for a regional prosperity is greater than ever before. I’m positively optimistic that the region will rise to the occasion and many of our Caribbean sister islands, will emerge as leaders in the region.
SHARDS OF MY SOUL.
This is not a poem these are shards of my soul a soul at once torn and complete two faces of good and evil melancholic yet joyful look with your soul eyes as the man bares his essence.
Love and innocence lost this is an ode to love to bonding to roses.
To the female flower her Tulip her Pomegranate, her Bejeweled Goblet, her feminine repose her waterfall her shower of beauty.
I seek for love like a thirsty man in a desert twice eluded once found, when found contained in a bosom jealously guarded.
It was exquisite not sensual never erotic it remained pure likened to that of a virgin.
An untouched unspoilt virgin she shone brightly in my mind’s eye.
I reached to touch the vision she vanished, I cried out in anguish as if I were a child again and my mother left me I winsomely sought the unspoilt virgin but she was not her captors took her, she was deceived with trinkets and fake gold.
One her captors is called slavery, the other is mammon the other is called whoredoms, next is vice, followed by Neo-Colonialism, racism fathered them all, their mother western imperialism and their father birthed a child called tourism, this child brought with it great wealth and illusions of grandeur.
Riding with the child called tourism was death, with tourism came death and destruction.
The children ceased to be productive, they became cannibals and began to eat the flesh of their offspring.
The children were sacrificed on the altar of greed to Moloch god of poverty.
What a paradox such a dichotomy the children were sacrificed for wealth but their betrayers yet remain poor poverty of the soul the worst kind that afflicts mankind the betrayers of the children cannot think for themselves they are to dumb to even run their own house .
Some of the children escaped the demon called Moloch, the old man called them the “Joshua Generation”.
He said these escaped children would one day free the others who are mentally dead their spirits are strong and their souls want to be free.
He said there is an enemy within not on the outside he cautioned the Sheppard Boy to look for the enemy within he it is who will bring about destruction.
I said how will I know him and what is he called , he intoned look in the water I gazed at my own reflection beneath me, he said the image that you see is your enemy defeat him and all his weaknesses and you will be free.
I laughed old man how can I defeat my self? He retorted all that is wicked all that is bad in your own heart destroy it and then you will know why I appear in your dreams.
He said the whore who sacrificed her own babies, another is holding her basket.
The old man laughed at the fools he said the Brahmin is controlling the greedy old whore he has the money that she wants, he laughed ha, ha, ha, he chortled mockingly as he jeered at their utter stupidity.
Hes said the colonial masters are not the masters anymore the Brahmin have the purse strings in his hand.
The old man was black he stood upright, tall and willowy his beard was white, I said who are you, he said Iam the spirit of prophecy Iam called a prophet.
I said what about the children with power and force in his voice he said “You shall live and not die” I asked about the once unspoilt queen, now an old whore I asked of her place and her whereabouts I pondered and I sought to know her name in the vision of enrapturing beauty the unspoilt queen, stood tall and proud the vision that I so covetously sought was no more it all vanished like a cloud and in her place was an old bedraggled colonized whore the old man in the vision said this former queen now whore’ name is miss Sint Maarten .
“ Her children are scattered to the four winds sacrificed on the altar of greed and he lamented the lost of innocence, as for me I only wanted the pleasure of knowing the virgin not the pain that came with the realization of her true nature.
This is the essence of mankind love and innocence, pain, pleasure and redemption and at the apex of all things the whirlwind the summation of life will.
Sint Maarten awaits her whirlwind will she reap what she has sown? The old man replied only time will tell.
The true desire of the conscious and enlightened Sint Maartener an Independent Sint Maarten. (Qualichie/Soualiga=Land of Salt.) Ancient Arawak name given to the island by its indigenous inhabitants.
This symbol which is portrayed on the front cover of this book is again reproduced here and the symbology deciphered.
The white bird is a national symbol of the island namely the Brown Pelican a relic of the time of the great salt ponds this creature is endangered today by the pollution of its natural habitat.
The man with the sword represents the African sons of Sint Maarten, the man standing next to him is an Arawak his robe is purple symbolizing kingship the Arawak was an indigenous inhabitant preceding the African as an inhabitant of Sint Maarten. Although many Africans brought to the islands were in fact royalty this illustration portrays the African and the birth of his freedom on Sint Maarten the Genesis of a new era.
The Independence flag flies proudly above their heads the African woman at the left of the illustration depicts the female mother of the island and the male child represents the shared hope of both parents for a male heir who can procreate and carry on the legacy of independence and peace that they have established .
The female child is representative of the ability of the female to birth new life and ideas into a culture the Arawak mother proudly bares her progeny in her arms. The two families are symbolic of indigenous peoples and our ability to create new symbols and our adaptive nature in adapting even slave symbols and making them a positive mark of identification in the recording of our shared history.
Alkebulan the continent misnomered Africa shows the origin of all humanity and is the place from whence the Black man claims his descent.
Hi my name is Wade Bailey. For regular readers of my Blogs, my name is pretty familiar by now. However for first time visitors, this is sort of my own little introduction to you. I’am not a SEO expert, nor am I trying to sell anything to you in this post, so just relax and benefit from what Iam about to share with everyone. After having read this post, several things are guaranteed to have occurred with your knowledge base and “online skill-sets”. I can unequivocally guarantee 100% without a shadow of a doubt, that, you will be better equipped to navigate the internet, you will be able to better understand the how and why of “key words” and you will gain insight into using certain platforms, like Canva and Bitly.
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The internet Holy Grail at this point in its evolution is link-building, in order to build and gain links, SEO will at some point have to enter your equation if you run a Blog or if you have a website, links from credible sites send your Google ranking way up. Even those of you who just like to post stuff on Face Book will find this information useful Twitterers too. Like a said I’m not an SEO professional am simply giving my readers value for their time and I’m thanking you, not, by posting “thanks for liking and sharing”, but Iam expressing gratitude by actually giving the readers something that they can tangibly apply, across their social media platforms that works, has value and improves their internet experience as a whole.
1: Key Words. Key words are how people find you, or your product when they type in search words in their search engines. Use them always, some Bloggers use irrelevant key words that don’t jibe with their content. You want to use key words that actually relate to your post.
3: Long URL’s made shorter. Long URL’s in Twitter and now even on FB is like a curseword . Shortened URL’s get more click through rates than long URL’s and more engagement. People view you as outdated and or unsophisticated if you use URL’s that are considered “too long”. Create shortened custom URL’s using Bitly.com. Of course there is the FREE service and the UPGRADE. Here is what a bitly link looks http://bit.ly/1SUAliga, it is from my Soualiga Youth About page on Word Press.
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That’s it for now. Many of you may have noticed I don’t have an optin page and I’ve never attempted to sell you anything here. I deliberately did that, in order to build trust and “relationship”. Most or all websites immediately offer you something, or you landed on their optin page from some link on the internet. My approach is the exact opposite. I have given you literally years of FREE, high-quality fact based information. I did that as I said to build trust. You know that Iam not eating off of this, nor am I making money from you. My main aim is to be of service to humanity, specifically young people, hence my articles and essays on gang-culture, government corruption and prostitution, human trafficking, modern slavery and human rights violations. My aim here is humanitarian; this site is a democratizational tool in the Caribbean context. Since I posted on “Prostitution on Sint Maarten Supported by Government” that article first was written and posted on CNN, via their i-reporter app. The article was taken up by the Kentucky Journal.com and several other online portals. Today the government here was forced to apply the law since the government of Sint Maarten was condemned in international circles as an abettor and facilitator of, sex slavery and human trafficking, my articles were a key factor in that development. Hence this sites use as an aid in creating a more open and democratic society here on Sint Mararten.
In closing: If you found this article helpful which I know you will if you were not already familiar with these methods. There is a possibility of showing your appreciation by of course liking and sharing. Today I will ask readers of this Blog for the first time and I’ve been posting since 2012 till the present here, so that’s four years. I want to let you know that you can now follow this Blog by email. Simply click on this link https://soualigayouth.wordpress.com/2016/04/12/thug-culture-and-its-hindu-linkages/, which takes you to my Soualiga Youth foundation site where you can, “follow” by email to reserve updates and links of free downloads and eventually book offers and other products that I will have for sale. I reiterate I have given value for four straight years to show that Iam not dependent on this blog for my livelihood, so there are no strings attached in anything that I do here. I guarantee my products one hundred percent, and you can always get back your money no questions asked if your not totally satisfied. The link to click on is called PARTNER WITH SOUALIGA YOUTH I use the word partner because that’s what it is not a “follower” Iam looking for partners not followers, the link allows you to receive updates in your inbox and as I stated before relevant product offers et al , as well as free downloads.
Those of you who have an Amazon account with a verified purchase, I respectfully ask if you can give my book Rastafari and its Shamanist Origins an honest review, negative or positive doesn’t matter the feedback is what count’s. You can read the book Rastafari and its Shamanist Origins free on this site. Or on Google Reads you can leave a review on Reads also.