UWI

This past weekend a conference held in tribute to Leonard P. Howell took place at the University of the West Indies, Mona, hosted by the Rastafari Studies Initiative. Over two days, scholars and members of Rastafari explored the life and times of the elder whom they consider a patriarch. Howell like the other famous Jamaican pan-africanist Marcus Garvey, was a traveller and although his journeys were not as well documented as Garvey's, we know that during the 1920s as a seaman, he too visited South America and Africa and he also ended up in Harlem where he honed his activism. Garvey was deported to Jamaica in 1927 and Howell followed in 1932 initially trying to establish himself as a speaker at Garvey's Eidelweiss Park but eventually giving up the city to develop his popularity in the countryside. He is famous for the establishment of a rasta settlement in St Catherine called Pinnacle where thousands gathered to live a communal lifestyle and worship HIM Haile Selassie emperor of Ethiopia, as their God incarnate. Pinnacle was dismantled by the colonial government of that day displacing its followers who fled to the already overcrowded slum areas of Kingston and added to the creative ferment that would produce musicians such as The Wailers. A controversial figure during his lifetime, now it seems that Howell is finally being given his due as one of the founding fathers of a movement that helped to raise the consciousness of black people throughout the African Diaspora. The subject of a book, many articles and even a documentary internationally, it is heartening to finally see Howell honoured as a prophet in his own country.

A conference honouring Marcus Garvey's birthday, the 60^th anniversary of the publishing of Report on The Rastafari Movement in Kingston Jamaica, is taking place at the University (UWI, Mona) this week. It's a big celebration gathering Rastafari scholars from the African Diaspora. They are exploring ways that the Rastafari world view has influenced all areas of life under the banner 'Negotiating the African Presence: Rastafari Livity and Scholarship.'

Much has changed since Roy Augier, Rex Nettleford and M.G. Smith first offered their report to the nation about Rastas. In 1960, the movement was still in its infancy and greatly misunderstood amongst Jamaicans. Rastas were effectively demonized by wider society that could not accommodate their desire to return to Africa, beliefs about the divinity of Haile Selassie and their use of marijuana as a sacrament. Yet, in many ways Rastafari's stand against what it called 'Babylon' including corporate culture, the hypocrises of the church and excesses of state control, were visionary. Today, with the universal popularity of reggae, a global youth culture that favours outsiderism and Rastas inclusion within 'Brand Jamaica', the movement has achieved acceptance and a place of national pride for its ability to survive. Rastafari's lifestyle that promotes 'ital' vegetarianism, self reliance and ecological stewardship has proven inspirational and very much in keeping with new age thinking. It is a movement that needs to be honoured for its spiritual fortitude, and the way that its convictions have contributed to the conscience of our nation. See an extract of my paper.