Use the drop-down boxes above to navigate through the Website  
Return to Reasoning List
 

Here is a link to this page:
http://www.jah-rastafari.com/forum/message-view.asp?message_group=5111&start_row=1


Jamaica: The Rastafari Movement

1 - 8
Time Zone: EST (New York, Toronto)
Messenger: burningbush Sent: 4/10/2013 2:40:57 PM
Reply

Since the anniversary of Selassie's visit to Jamaica is drawing near I and I deemed it appropiate to post this.


Introduction to the Rastafari Phenomenon
By Nathaniel Samuel Murrellhttp://www.globalexchange.org/country/jamaica/rasta


Seldom has such a relatively small cultural phenomenon as Rastafari attracted so much attention from young people, the media, and scholars in the fields of religion, anthropology, politics, and sociology. The signature long, natty dreads on the heads of Rastafarians, who fearlessly chant down Babylon (Western political and economic domination and cultural imperialism) with the help of reggae music, make Rastafari a highly visible movement and "one of the most powerful cultural forces among youths in Jamaica" and in countries around the world where one least expects to find elements of Afro-Caribbean culture. Between the 1930s and the 1950s, few people bothered to study the significance of the political and ideological concepts in Rastafarian culture. Even Jamaicans who may have understood the philosophy of the movement regarded Rastafari as another passing fad, which would die a natural death once the novelty wore off. Former Rastafarian and practicing psychologist Leahcim Tefani Semaj noted that during this phase of the movement, the dominant public opinion toward the Rastafarians was "The damn Rasta dem, wey de Rasta dem want, we just put dem in a damn boat and put dem out in the sea and sink the boat-say dem want go Africa!"

Prior to the 1970s, images of the unsanitary-looking, marijuana-smoking "Natty Dread" with unkempt dreadlocks, often controlling crime-infested streets of Kingston, New York City, or London were the most common perceptions of Rastafarian culture. These stereotypes still persist today among some people in the Caribbean, the United States, and Great Britain. Since the early 1970s, however, Rastafari (the movement's self-styled name) has been recognized not only as one of the most popular Afro-Caribbean religions of the late twentieth century, gaining even more popularity than Voodoo, but also as one of the leading cultural trends in the world; as such, it demands attention from those who study the religions of people who live at the economic and political margins of Western society. A June 1997 estimate puts the number of practicing Rastafarians worldwide at one million with more than twice that number of sympathizers and many million more reggae fans. Given its humble beginnings and the unfriendly climate in which Rastafari was born, none of its founders could have dreamed of such international exposure and acceptance.

What is it about this movement-developing in the slums of West Kingston, Jamaica- that makes it so appealing to people of very different nationalities, ethnic backgrounds, socioeconomic standings, and academic interests? Rastafari has invited myriad questions in popular culture and the academy, especially as part of the recent surge of interest in this once "insignificant" twentieth-century phenomenon. Among the issues addressed herein are the basic doctrinal beliefs of Rastafarians and how they differ from Christian beliefs; why Rastafarians are so hostile to Christianity but so dependent on Christian traditions in developing their ideology, teachings, and cultic practices; whether a relationship exists between Rastafari and the Ethiopian Orthodox Church, and how African Rastafari is; what inspired Rastas in the first place to make Haile Selassie such a towering figure and deity in the movement, and whether his divinity and kingship are still central to Rastafarian thought; what the role of women is in this overtly patriarchal and "chauvinist" movement; whether the Rastafarians are a religious group or a political organization, dopers supporting (or running) drug cartels under the guise of religion or authentic religious devotees; whether Rastas are anti-white prophets, preaching a doctrine of reverse racism and hate in society, or social critics; and what it means for Rastas to "chant down Babylon," and who or what Babylon is.

Who or What Is Rastafari?

In Chanting Down Babylon, we use the terms Rastafari, Rastafarians, and Rastas synonymously. The nomenclature Rastafari, with or without the definite article, describes the movement as a collective whole, and the combined expression "Jah Ras Tafari" refers specifically to Emperor Haile Selassie I, the deity. Rastas often replace the title Jah with Rastafari, a designation coined by the early founders of the movement (especially Leonard Howell), who recognized Emperor Haile Selassie I-Ras Tafari, an imperial title used by Ethiopian emperors- as divine. Rastas often argue that every true black person is "Rasta, " a category that suggests unity and connectedness to Africa rather than cultic or religious affiliation. Seretha Rycenssa of Jamaica defined a "true Rasta" as one who "believes in the deity of the Ethiopian monarch . . . , sees black liberationist Marcus Mosiah Garvey as his prophet . . . , sticks to [his] path, does not shave, cut or straighten the hair, rejects the customs of 'Babylon' society," and "looks on his blackness and sees that it is good and struggles to preserve it." Not included among these, of course, are persons whom Rex Nettleford calls "designer dreads"-middle-class youths and yuppies who adopt the dreadlocks hairstyle, carry a "ragamuffin" appearance, and listen to reggae music but have no commitment to the teachings of Rastafari. Nor do the brethren (Rastafarians) regard as true Rastas persons they call "wolves in sheep's clothing" or "rascals" and "impostors"-unsavory characters who hide behind "the locks" (dreadlocks) and "Rasta looks" (Rasta appearance) in order to commit crime and smoke marijuana. Rastas or Rastafarians are, therefore, followers of Ras Tafari or persons who believe in the Rastafari ideology.

Notwithstanding these simple explanations, Rastafari defies traditional ways of conceiving, and knowing. As a result, many researchers and media persons have been unsuccessful in their attempts to pigeonhole the movement into preconceived, stereotypical categories, such as "religious cult"; "escapist movement"; "reactionary anachronistic, eccentric Judeo-Christian heresy"; "apocalyptic Christian movement"; "messianic millennial cult"; "African-Caribbean religious myth"; and "West Indian Mafia" in England-or, as Claudia Rogers recorded with approbation, "religious fanatics," a "nuisance [and] an embarrassment to the Jamaican people, or [even] treacherous criminals who should be jailed or hung for their traitorous acts against Jamaican society. " The hit movie Marked for Death, regarded in Jamaica and among Jamaican Americans as anti-Jamaican and anti-Rastafari, "identifies Rasta characters as a brutal segment of the Jamaican 'posse' and links Rastafarians with obeahism." Hollywood has thus "further embedded the stereotype in the American psyche.

To make the task of defining the movement more challenging, a few Rastas have also spoken about Rastafari as though it is a reform movement within Christianity. Rastafarian sistren (the term is always used in the plural) Imani Nyah says, "We are African-centered Christians who proclaim that Ethiopia is Judah, and that Christ was manifested in the person of His Imperial Majesty Haile Selassie." In a letter to the Jamaica Sunday Herald, another sistren and political activist, Barbara Blake-Hannah, noted quite correctly that "members of the Ethiopian Orthodox Church are Christians" and that "the Church proudly claims to be a strong and founding member of denominational Christianity." But then she added, "Among them are many persons who have come to see Christ through Rastafari. Indeed, the words Ras (Tafari) mean head = Christ, and, therefore, any man who claims that he is a Ras, must identity himself with Christ," for "Haile Selassie means: Power of the Trinity, which Trinity is the Father, the Son and the Holy Spirit" Responding to an article by Alex Walker titled "The Other Side of Rasta History," which appeared in the lead section of an earlier issue of the Sunday Herald, Blake-Hannah refuted Walker's claim that Rastas are not Christians and that "the most they can hope for is to be able to function within the communion of Christianity. " She rebutted, "That Is precisely what Rastafari do, who are members the Ethiopian Orthodox Church. . . . The dreadlocks of the Rastafarian who feels himself/herself drawing close to God through the Christ within [them], is a direct link through the unknown of time, to this Ethiopian Orthodox Church priestly habit."

While the Rastafarian ideology contains elements of some of the above characterizations, they are all limiting stereotypes-and in many cases, uninformed misrepresentations- that do not grasp the movement's definitive character and ethos. For example, Rastafarians, whose theology is rooted in Judeo-Christian scriptures, have a very strong millenialist orientation; they believe in the possibility of social, political, and religious reform. As Claudia Rogers says, the movement can be considered "millennial in the sense that brethren constantly refer to a hoped for period of peace, joy and justice." That is, "typical of other groupings . . . which stress the dream of the millennium, Rastafarians stress positive change" in a variety of tenets. The belief in an imminent, this-worldly, total salvation wherein the white world and its oppressive political institutions will fall, after which Blacks will reign in the new millennium, is only one of those tenets. To limit the still-evolving Afro-Caribbean phenomenon only to Christian ideas of an apocalyptic end of the world is, therefore, nearsighted and misinformed.

There is no denying that Rastafari is a legitimate religion for legal purposes (with regard to religious freedom), as recognized in Jamaica, Great Britain, the United States, and other countries. Recently, three federal appellate judges of the U.S. Court of Appeals for the Ninth Circuit in San Francisco reversed a marijuana possession conviction of Rastafarian Cameron Best of Billings, Montana, "citing violations of the 1993 Religious Freedom Restoration Act (RFRA)." More specifically, the judges argued that "Best's use of marijuana as a Rastafarian sacrament was largely and wrongly proscribed by the lower court as an element in his defense." The ruling may imply that as soon as Rastas prove that their marijuana use is part of their religious sacrament, they may not be guilty of criminal activity. But it also establishes that the U.S. government is following an earlier action by the British government-after Rastafarian clashes with the British "Bulldogs" in 1977 in Handsworth, Birmingham, which led ultimately to the Brixton riot of 1981 in recognizing and protecting the religious liberty of Rastafarians.

In spite of Rastafari's religious character and the attempt to make it a reform Christian movement, it is neither a Christian nor an African traditional religion; it is a tertium quid, a different kind or religious species among New World (if not New Age) or nontraditional religions, one that is distinctly Caribbean. Like its antecedents within the African diaspora-such as Voodoo (Vodoun) in Haiti and New Orleans; Santeria in Cuba; Yoruba, Kaballah, and Orisha in Trinidad and Tobago; Shango in Grenada; and Candomble in Brazil-Rastafari is a modern Afro-Caribbean cultural phenomenon that combines concepts from African culture and the "Caribbean experience" (social, historical, religious and economic realities) with Judeo-Christian thought into a new sociopolitical and religious worldview. So while Rastafarian beliefs and practices are influenced by such Africanisms in Jamaican culture as Myalism, convince cult, revivalism (Zion), Bedwardism, Pocomania, and Burru (all Afro-Jamaican religious and cultural traditions), Rastafari's rise and ethos are driven by social, economic, and political forces in the region.

In this regard, Rastafari is more than a religion. It is a cultural movement, "a system of beliefs and a state of consciousness, that advances a view of economic survival and political organization and structure that challenges the dominant cultural political narrative (ideology) in the "politics of Babylon." According to Carole Yawney, Rastafari is "a constellation of ambiguous symbols which today has the power to focalize and even mediate certain socio-cultural tensions that have developed on a global scale. Rastas regard themselves as members of a legitimate religious movement and a cultural revolution for world peace, racial harmony, and social, economic, and political reform. Two of the Rastas' stated policies of the 1960s were: "TO promote educational progress of the African continent, its languages, culture and history," and "To recognize the hurt suffered by the Continent of Africa through colonialism and to devote time and energy towards the development of Africa by all possible contributions." As Semaj noted, the Rastafarians shared other concerns:

All the brethren wanted local recognition and freedom of movement and speech, which are essential human rights. All wanted an end of persecution by government and police. Some brethren wanted improved material, social and economic conditions until repatriation. Some brethren wanted educational provisions, including adult education and technical training, and employment. Some brethren suggested that a special fund be established. Others asked for a radio program to tell Jamaica about their doctrine, and some asked for press facilities.

Essentially, the Rastafarians are "Africanists" who are engaged in consciousness-raising with regard to African heritage, black religion, black pride, and being in the world. This African-centered ideology is a form of "conscientizing" that draws attention to the distortions of African history in the various forms of literature, which tend to obscure the continent's contribution to the origin of Western civilization. Long before the term Afrocentricity came into popular use in the United States, Jamaican Rastafarians had embraced the concept as the most important recipe for naming their reality and re-claiming their black heritage in the African diaspora. Rastas reserve the right to think, know, name, reinterpret, and define their "essence and existence" in nontraditional categories. Their consciousness of who they are determines their "Being" relative to naming and being in the world. (That is, one defines and authenticates one's existence as a matter of primary concern and then names oneself and one's world in relation to that mode of consciousness.)

What Do Rastas Believe?

Prior to the mid-I970s, Rasta believers supported the following major themes and doctrinal tenets: belief in the beauty of black people's African heritage; belief that Ras Tafari Haile Selassie I, emperor of Ethiopia, is the living God and black Messiah; belief in repatriation to Ethiopia, qua Africa, the true home and redemption of black people, as "having been foretold and . . . soon to occur"; the view that "the ways of the white men are evil, especially for the black" race; belief in "the apocalyptic fall of Jamaica as Babylon, the corrupt world of the white man, " and that "once the white man's world crumbles, the current master/slave pattern [of existence] will be reversed. Jah Ras Tafari will overthrow or destroy the present order, and Rastafarians and other Blacks will be the benefactors of that destruction; they will reign with Jah in the new kingdom. In 1973, Joseph Owens published a concise, ten-point summary of Rastafarian theology, which the Guyanese clergyman Michael N. Jagessar rehashed in 1991. These theological themes are: "the humanity of God and, correspondingly, the divinity of man"-that God's divinity is revealed through the humanity of the God-man Haile Selassie I, "God is man and man is God"; "God is to be found in every man," but "there must be one man in whom he exists most eminently and completely, and that is the supreme man, Rastafari, Selassie I"; the "historicality of the experience of God's workings"-that historical facts must be seen in the light of the judgment and workings of God; the "terrestriality of salvation" -that salvation is earthly; the "supremacy of life " -that human beings are called to celebrate and protect life; the "efficacy of the word"-that the spoken word as a manifestation of the divine presence and power can create and bring destruction; "the corporate dimension of evil"-that sin is both personal and corporate, so that "corporations and economic powers like the International Monetary Fund" must be held responsible for Jamaica's fiscal problems; the "imminence of judgment"; the "sacramentality of nature"-that human beings are called to protect the environment by conserving energy, reducing pollution, and eating natural foods; and "the priesthood of Rastas"-that the brethren are the chosen people of Jah to manifest God's power and promote peace in the world.

Rastafarians, by their very nature, are not a homogeneous group, true believers subscribe to the most important Rasta doctrine, that Haile Selassie I is the living God. Many Rastas still regard Haile Selassie as Christ, the black Messiah whose promised return or "second coming" the emperor fulfills; Selassie is seen as a living descendent of King Solomon and the King of Kings, Lord of Lords, Conquering Lion of the Tribe of Judah, and Elect of God. But since the "disappearance" (according to Rastas) of Selassie and the popular acceptance of Rastafarian culture in Jamaica in the mid-1970s, Rastafari has shown modest change in some of its theological and ideological concepts. For example, brethren have reinterpreted the doctrine of repatriation as voluntary migration to Africa, returning to Africa culturally and symbolically, or rejecting Western values and preserving African roots and black pride. The idea that "the white man is evil" has also become less prominent in later Rastafarian thought, and the concept of Babylon has broadened to include all oppressive and corrupt systems of the world.

Under the influence of some articulate sistren, since the early 1980s many brethren and Rasta camps have had to reevaluate their patriarchal view of sexuality. Rastafari sistren are becoming more vocal and active in the movement, especially in the Twelve Tribes of Israel (one of the recent influential groups in Rastafari), than they were before 1980. Rastas have also shown a greater social and political involvement in Jamaican society than they did before the Michael Manley (former prime minister of Jamaica) era of the 1970s. Some developments no doubt were influenced by change in the public perception of and attitude toward Rastafari, the "disappearance" of Selassie, the international acceptance of Rastafari via Bob Marley and reggae, and the improved social and economic status of some of the believers.

Why the International Surge of Rastafari?

Several incidents occurred in the first twenty years of the movement that gave Rastafari national publicity. In 1930 the would-be founders of Rastafari capitalized on the publicity surrounding the coronation of Ras Tafari as emperor of Ethiopia, broadcast on the British Broadcasting Corporation (BBC) and national and international television networks. By building its fundamental doctrines around Ethiopianism and the coronation of Ras Tafari Makonnen (Haile Selassie I), Rastafari attracted the attention of many critics throughout Jamaica and Ethiopia. At first the Jamaican public brushed aside as a Christian heresy the theological claims Rastas made about Selassie and saw the idea of repatriation as wishful thinking among the uneducated. But when Leonard Howell and his followers began having encounters with law-enforcement officials in 1933 -especially when Howell sold five thousand postcards of Selassie as passports to Ethiopia-the Daily Gleaner, the Sunday Guardian, Jamaica Broadcasting Corporation (JBC), and other media frequently covered Rastafari in the daily news. When the Italians invaded Ethiopia in 1936, Blacks in Jamaica, the United States, Britain, and Africa protested against Benito Mussolini's imperialism and raised funds to support the underground resistance fighters. The Jamaican Rastafarians even appealed to the British government to rescind a law that prevented Jamaicans from joining the Ethiopian army to repel the invaders from the "promised land." So strong was the pro-Selassie sentiment among Blacks in the West that it resulted in the Ethiopian World Federation (EWF) organizing chapters in Harlem, New York, in 1937 and in Detroit, Michigan, and Kingston, Jamaica, in 1938. The Rastafarians who were closely associated with the EWF became known for their uncompromising chant against the Italian Babylon in the Ethiopian political struggle. When Selassie successfully drove the Italians out of Ethiopia in 1941, the media publicized the Rastafarians' celebration of the event. That same year Rastas got added attention when the police raided Howell's commune at Pinnacle Hill and arrested many of his followers on charges of marijuana growing and violence. Again, the negative publicity from the media gave the Rastafarians added exposure as they gained strength among Jamaica's dispossessed.

According to Leonard Barrett, at least five significant events brought the Rastafarian movement into national and international prominence during the 1950s and early 1960s: the EWF's increased activity in Jamaica in 1953; the Rastafarians' 1958 convention; Rasta-leader national emergencies in 1959 and 1960; the University of the West Indies' interest in the movement in 1960; and Jamaican delegations to African countries in 1961 and 1962. In 1955 the media brought the Rastafarians into the international spotlight when a delegation from the EWF in Harlem told some Jamaicans that Selassie was building ships that would sail to American and Jamaican ports in order to transport Rastas to Ethiopia, and that His Majesty had decided to set aside a large acreage of land for repatriated black people from the West. In spite of the quixotic nature of the rumor, the enormous cost of transport, and the many obstacles to migrating to Africa, the call "created an atmosphere of great excitement and expectancy" among many who wanted immediate repatriation. In 1956 hundreds of Jamaicans "were seen at the port in Kingston awaiting the arrival of a ship which would transport them to Ethiopia," and "in 1959, thousands of black Jamaicans, following the Rastafarians, sold all they had to obtain a ticket for a passage to Ethiopia from Claudius Henry." The press found these events highly amusing and gave the Rastafarians more publicity than they could have given themselves.

The Rastafarians gained new strength and exposed many aspects of the movement to the public when they attempted to organize their various factions into a united body in 1958. Emboldened by the publicity from the convention and their sense of solidarity and strength, three-hundred bearded Rastas gathered at Victoria Park in Kingston in March 1958 and announced a takeover of Jamaica. Three months later, several Rastas and their families daringly occupied Old King's House, the governor's house, in the name of Negus Negusta. The shedding of Rastafari's benign persona in the sudden appearance of a military front exacerbated the tension and clashes between law enforcement and the Rastas. In 1959, when the police raided Claudius Henry's headquarters and found "2,500 electrical detonators, 1,300 detonators, a shotgun, a caliber .32 revolver, a large quantity of machetes sharpened [on] both sides like swords and laced in sheaths, cartridges, several sticks of dynamite, and other articles," Rastas were condemned nationally in the Jamaican media. After Henry was convicted of treason and given a six-year prison sentence, his son, Ronald, collaborated with some hard-core Rastas who had military training and mounted an attack against the government of Premier Norman Manley. The rebellion had to be repelled by more than one thousand men, including soldiers from the British regiment stationed in the region and Jamaican police, aircraft, and mortar and rocket crews. The BBC, the New York Times, national television, and other media reported these incidents, and Rastafari became internationally infamous.

The Claudius and Ronald Henry incidents startled many Jamaicans and the academy, which "called for an in-depth inquiry into the beliefs, aims, and aspirations of the movement. The 1960 University College of the West Indies (now UWI) study found that, since the 1940s, the Rastafarians had become popular among large numbers of the disenfranchised, poor, unemployed, hopeless, and belligerent youths of the Jamaican under-class- persons who felt they were left behind by the colonial government and its supposed progress toward Jamaican nationalism and independence. The strange image of unkempt clothes and dreadlocks (or natty dreads), "the phenomenon of rudeboy," and the spirit of militant protest made Rastafari rather appealing to the dispossessed. Finally, in 1960, Premier Norman Manley's government took a sympathetic posture toward the Rastafarian cause on the question of repatriation to African countries. Although in 1962, when the Jamaican government changed hands, the repatriation program was shelved, public curiosity and the new understanding that the 1960 UWI study engendered were contributing to the growing popularity of the Rastafarians among the youth. Even the mass arrests of Rastas in 1963 as a result of the Coral Gardens incident in Montego Bay, in which Rasta leader Claudius Henry was again charged with treason (see Chapter 2 by Clinton Hutton and Nathaniel Samuel Murrell and Chapter 3 by Barry Chevannes), did not dissuade inquirers from becoming Rastas or sympathizing with their cause.

The visit of Emperor Haile Selassie to Kingston in 1966 gave the Rastafarians unprecedented publicity and created a sustained national and international interest in the movement. Jamaicans greeted the royal personage with such enthusiasm that devotion to Ethiopia, qua Africa, and to Selassie rivaled, and appeared to threaten, the rising Jamaican nationalism and patriotism. According to Rex Nettleford, such strong feelings were engendered toward Africa that "one month after the Royal visit, a member of the Jamaican Senate gave notice of a Motion that the Jamaican Constitution be amended to make the Emperor of Ethiopia, H.I.M. Haile Selassie, the king of Jamaica in place of the Queen Elizabeth II of the United Kingdom. " This catapulted the Rastafari movement into the spotlight and allowed its medals to shine in the light of international publicity. When Michael Manley's People's National Party (PNP) came to power in 1972, the Rastafari again received support and strong political endorsement from both the new prime minister of Jamaica (1972-1980) and his party. The flamboyant and charismatic British-educated mulatto spared no effort to portray himself as antiestablishment, pro-black, grassroots, or a "roots man" of the suffering Jamaican masses. During the election, Manley used the Rastafarian flag, colors, slogans, signs, and music and quoted the Dreads in his public speeches to win votes. (It is also believed that Rastas helped Manley win a resounding second-term victory at the polls in 1976.) Sometime after the 1972 election, Manley visited a "dunghill" (a Rasta commune) to solicit the help of Rasta leaders in the government's attempt to deal with the problem of youth violence. Manley's government gave such prestige to the Rastafarian movement that dreadlocks became the "in thing" in Jamaica in the 1970s. From the early 1970s, the Rasta persona ceased to be the exclusive domain of the underclass and became, instead, a fashion trend among the youths of the Caribbean middle class and Blacks in Britain, Canada, and the United States.

The Rastafarian movement gained such strength and popularity that the "disappearance" of Haile Selassie I in 1975 only strengthened the element of mythmaking and mystery in its religious cultus and contributed to its broader circulation in the Caribbean media. According to Leonard Barrett, "The large number of representatives from the Eastern Caribbean at the Rastafari Theocratic Assembly (held at the U.W.I., Mona, Jamaica, July 18-25, 1983) was solid evidence that the Rasta movement is now a force throughout the region. Barrett said then, "Rastas from the Eastern Caribbean are a new phenomenon, and they are having serious confrontations with their governments and police." But we should not forget that "several of these movements were established after the death of Haile Selassie," and that "most of those attending the assembly were young, articulate, and revolutionary. . . . There were representatives from Grenada, Dominica, St. Lucia, Guyana, St. Kitts, St. Eustatius, the Grenadines, Barbados, [and] Trinidad and Tobago"

As scholars in this book and elsewhere have demonstrated so accurately, reggae music has been the most powerful force behind the international spread and popularity of Rasta culture. This need not be discussed here-except to mention that in 1978, Nettleford said, "The music has gone beyond fulfilling the universal need for entertainment to attract acute interest in its deep significance for Jamaican and Caribbean cultural search for form and purpose. " In many ways, to feel the reggae beat is to think Rasta, as well as to celebrate the life and work of Bob Marley, who made reggae music and Rastafari so internationally accessible. Youths from different parts of the world who understand very little, if any, of Rastafarian culture celebrate its reggae "ridims."

Selassie I




Messenger: burningbush Sent: 4/12/2013 10:32:13 AM
Reply

Yesterday was the 45th anniversary of a historic moment in Jamaica. On April 21, 1966 His Imperial Majesty, Emperor Haile Selassie of Ethiopia visited Jamaica to a tumultuous welcome, thrillingly captured in the film footage above. The Emperor might not have fully grasped what he meant to the Rastafarian community in Jamaica who regard his birth as the Second Coming itself. The passages below from the Wikipedia entry on him convey a sense of the excitement caused by the diminutive Emperor’s arrival in Jamaica:

Ricky Culture Mural of the Emperor and Empress at Ital Restaurant at Three Miles Roundabout
Another Ricky Culture mural depicting Emperor Selassie on horseback trampling the Pope

Haile Selassie visited Jamaica on April 21, 1966, and approximately one hundred thousand Rastafari from all over Jamaica descended on Palisadoes Airport in Kingston,[127] having heard that the man whom they considered to be their Messiah was coming to visit them. Spliffs[130] and chalices[131] were openly[132] smoked, causing “a haze of ganja smoke” to drift through the air.[133][134][135] Haile Selassie arrived at the airport but was unable to come down the mobile steps of the airplane, as the crowd rushed the tarmac. He then returned into the plane, disappearing for several more minutes. Finally, Jamaican authorities were obliged to request Ras Mortimer Planno, a well-known Rasta leader, to climb the steps, enter the plane, and negotiate the Emperor’s descent.[136] Planno re-emerged and announced to the crowd: “The Emperor has instructed me to tell you to be calm. Step back and let the Emperor land”.[137] This day is widely held by scholars to be a major turning point for the movement,[138][139][140] and it is still commemorated by Rastafarians as Grounation Day, the anniversary of which is celebrated as the second holiest holiday after 2 November, the Emperor’s Coronation Day.

From then on, as a result of Planno’s actions, the Jamaican authorities were asked to ensure that Rastafarian representatives were present at all state functions attended by His Majesty,[141][142] and Rastafarian elders also ensured that they obtained a private audience with the Emperor,[143] where he reportedly told them that they should not emigrate to Ethiopia until they had first liberated the people of Jamaica. This dictum came to be known as “liberation before repatriation”.

Haile Selassie defied expectations of the Jamaican authorities,[144] and never rebuked the Rastafari for their belief in him as the returned Jesus. Instead, he presented the movement’s faithful elders with gold medallions – the only recipients of such an honor on this visit.[145][146] During PNP leader (later Jamaican Prime Minister) Michael Manley’s visit to Ethiopia in October 1969, the Emperor allegedly still recalled his 1966 reception with amazement, and stated that he felt that he had to be respectful of their beliefs.[147] This was the visit when Manley received the Rod of Correction or Rod of Joshua as a present from the Emperor, which is thought to have helped him to win the 1972 election in Jamaica.

You can see from the numerous images of the Emperor in walls in Kingston, how much he is revered in the poorest of neighbourhoods

I find the film footage of Selassie’s arrival in Jamaica and his tour of the Jamaican parliament, the University of the West Indies, Montego Bay and other places in Jamaica tremendously moving. Scholars like Louis Lindsay have claimed that Jamaicans would never recieve African royalty as enthusiastically as they recieved the Queen of England. But the footage above gives the lie to that. It wasn’t only at his arrival by plane that throngs descended to get a view of him, everywhere he went in Jamaica vast numbers of excited people turned out to get a sight of his Imperial Majesty.

Curiously Emperor Haile Selassie also visited the land of my birth, Kerala, India, several times, the first time the year i was born, in 1956. No, he didn’t come to anoint me but came to see for himself the Orthodox Christians of Kerala, the Syrian Christians as they are known, the community that i happen to have been born into. Abraham Varghese, the author of bestseller God’s Own Country described the circumstances of the visit in an Observer article:

Whenever I hear the phrase “geography is destiny” I think of my parents, George and Mariam, schoolteachers from India, arriving in the misty mountain empire of Ethiopia in 1951 within two weeks of each other and not knowing a soul. They were there because another traveller, Emperor Haile Selassie of Ethiopia, happened to be on a state visit to India shortly after his country was freed from Mussolini’s occupation. Haile Selassie, head of an ancient Christian nation surrounded on all sides by Muslim nations, knew of the legend of Saint Thomas’s arrival in south India, on Kerala’s shores (which took place 1,600 years before the Portuguese brought Catholicism to Goa). Saint Thomas made converts of the Brahmins he encountered. Their descendants, the Syrian Christians (so called because they owed their allegiance to the Church in Antioch) are the community to which my parents belong. The Emperor wanted to see those first churches, and his motorcade happened to drive through Kerala at the hour when the roads were thronged with legions of schoolkids in uniform.

It was that sight, so my parents say, that so impressed Haile Selassie that he hired all 400 of his first batch of teachers for the new schools he was building across the empire from this one state in India. To this day, almost every Ethiopian you meet abroad who is over 40 years of age will tell you that they had an Indian teacher in their school, someone with an Old Testament name such as Thomas, or Jacob, or Zachariah, or Verghese (the latter derived from Giorgis, or George). A change in their geography allowed Mariam Abraham and George Verghese to meet a few weeks after they arrived in Ethiopia and they eventually married. But it all began with what the emperor saw on a morning drive. The world turns on the smallest of things.

Teachers from Kerala are still imported into Ethiopia (one of my cousins taught there for many years) though i don’t know if they’re greeted with the gift of a gold sovereign anymore, as they used to be when Selassie ruled. Interestingly another Syrian Christian, Paul Verghese, who went on to become a Bishop (the Archbishop of Delhi of the Malankara Orthodox Church of India), was the Emperor’s personal aide for several years. In a long article chronicling the career of the Bishop there is an account of the relationship between the Emperor and the young man from Kerala who became his aide. In it I came across the passage below which i’m assuming refers to Jamaica and the Rastafarian community although some of the details seem hard to believe. Was there such a rebellion? Could it be a reference to the Coral Gardens Rebellion of 1963? Who was the Chief who chopped off the head of an orange and supposedly threatened the future Bishop? Will we ever know? At any rate its interesting to see how histories get garbled if not lost in translation:

But the average Ethiopian loved him, adored him, and one sect of people even believed that Hailie Sellassie was their prophet. Hailie Sellassie repeatedly told them that he was only an ordinary human being, but they wouldn’t accept it. They insisted that the prophecy specifically said that the prophet would deny that he was the prophet. Everything about Hailie Sellassis’s life fit the story of their Prophet. A group of such ‘believers’ rebelled against their government in an island state. They said that the Governor of that state had no authority over them; only Hailie Sellassie was their god-king. The Emperor sent Paul Verghese to this island state to tell them that Hailie Sellassie wanted them to know that the Emperor was not a prophet, as they had believed. After they heard the emissary, their Chief held an orange and a knife in his hands, chopped off the top of the orange, and threatened the messenger that his head could be chopped off just like that for bringing this ‘heresy!’ No, the Truth never appeals to blind fanatics! However, Paul Verghese wasn’t intimidated. He persisted and negotiated an end to the rebellion against the governor.

The Coral Gardens Rebellion (which happened on Good Friday, 1963), also referred to as the Coral Gardens Massacre because of the Jamaican State’s mass detention and torture of Rastafarians in its wake, was the subject of a public lecture yesterday by QC Hugh Small, just emerging from a starring role in the infamous Manatt Commission. It’s also the subject of a film called Bad Friday by Deborah Thomas, Junior Wedderburn and John Jackson. Listen to my interview with Deborah Thomas this Sunday at 10 am on The Silo, Newstalk 93 to learn more about Coral Gardens and what took place there nearly 50 years ago. There is also a book by a former policeman, Retired Detective Selbourne Reid, who gives an eyewitness account of the Rebellion.

I wonder if the survivors of the Coral Gardens Massacre, referred to as ‘the government-led pogrom’ by one testimonial, might have the right to claim compensation/reparation from the Jamaican government in the same way that the surviving Mau-Mau in Kenya are considering suing the UK government for the abuse meted out to them in the 1950s?


Messenger: bhongo bhingi Sent: 4/19/2013 8:51:49 AM
Reply

lovely literature Jahman, shows how revolutionary the movement was in its infantry and it gives us the youth of the day more strength to burn babylon in all its entirety. Jahman if you can post more articles on the history of the movement we shall appreciate especially those of us in formerly colonized lands in our motherland, at least it give us the power to struggle on in so far as removing all babylon chains is concerned. i loved so much the part were it was said brethren in Jamaica assisted HIM Selassie I in driving evil Mussolini outa Ithopia, may the Almighty Jah Bless you with more life King!


Messenger: burningbush Sent: 4/19/2013 12:16:16 PM
Reply

Blessed love bredren I will post some more of these blessed pieces of history whenever I encounter them. Blessed love in the name of the Most High JAH and don't give up bredren the harder the battle the sweeter the victory.


Messenger: burningbush Sent: 5/1/2013 2:53:42 PM
Reply

MAY THE MOST HIGH SELASSIE I BLESS I AND I ALL...RASTAFARI


Messenger: burningbush Sent: 5/2/2013 2:29:15 PM
Reply



Exiled emperor at home in hotel

FIFTY years ago, the Malvern Gazette recorded the incorporation of the former Italian colony of Eritrea into the African country of Ethiopia.

Why was this of interest to Malvern?

Simply because ten years previously, Ethiopia's ruler, the Emperor Haile Selassie, was living in exile here in Malvern.

"Few now remember," wrote the editor in 1952, "that it was here in the Abbey Hotel that Haile Selassie made his home for a while, and it was here that his granddaughters and the daughters of court officials have since been educated in our democratic way of life.

"I had the impression of a man bowed with grief at the fate which had overtaken his people at the hands of an enemy armed with all the terrifying resources of scientific warfare.

"But his eyes were courageous as well as sad and his bearing superbly dignified as befitted a descendant of the Lion of Judah."

Haile Selassie, formerly Ras Tafari, was exiled from his kingdom between 1936 and 1943 by the Italian invasion.

In Britain for most of that time, he attempted to raise public support for the plight of his country, but gained little attention until Italy entered the war on the side of Germany in June 1940. His reign lasted until 1973, when he was deposed by the army.

He died in 1975, in questionable circumstances, while under house arrest and was buried in secret.

http://www.malverngazette.co.uk/archive/2002/10/18/Worcestershire+Archive/7679876.Exiled_emperor_at_home_in_hotel/


Messenger: burningbush Sent: 5/2/2013 2:36:54 PM
Reply

The Anglo-Ethiopian Society
The Emperor Haile Selassie I in Bath 1936 - 1940
Lutz Haber
published 1992

Haile Selassie I, King of Kings, Lion of Judah and ruler of Ethiopia, spent his exile in Bath. The four years, 1936-40, were a short episode in his long life (1892-1975), but they were eventful and significant. Royalty in exile, though not unusual between the World Wars, were usually reticent on their experience. The Emperor was no exception, and merely observed:

Our life in Bath was very hard. We also encountered great financial difficulties. Some ... had spread the rumour that we had taken a great deal of money with us when leaving the country ... but it is a complete lie (1).

His biographers have been equally discreet. Yet the Emperor, his family and his retinue aroused much interest in Bath where the refugees were familiar figures and many people, now in their sixties, recall meeting and greeting them. Their reminiscences and a recent BBC Radio 4 programme (1985) led me to study the Emperor’s years in Bath systematically. I take this opportunity of thanking them for their help and for providing many valuable details (2).

The language barrier and the fading personal recollections of brief encounters over half a century ago are major constraints. But official documents, newspapers and the City Archives supplied sufficient facts for this article (3). Their interpretation is a matter of opinion. I have attempted to summarise the salient events of the years in Bath. In particular I was interested to discover how Haile Selassie spent his time, whether the objectives he set himself were achieved and what impression he made on Bathonians. We do not, unfortunately, know how he felt about the many people he met in this country. This essay is not, therefore, a comprehensive account of his exile. The scope is restricted and the aim has been to draw attention to the public life of an unusual ‘guest’ of this city.

At the outset it is necessary to summarise the course of events in Ethiopia. Mussolini, who wished to create an Italian empire in the Horn of Africa, provoked an incident near the ill-defined frontier separating Ethiopia from Italian Somaliland (December 1934). All attempts by the Emperor, the League of Nations and the Great Powers to achieve a compromise were brushed aside. In October 1935 the Italians invaded Ethiopia from Eritrea. They had better weapons, many aircraft, occasionally used poison gas and were helped by disaffected tribes in the north and east. The Emperor’s troops were badly equipped and poorly led. The terrain, the great distances and the weather often delayed the Italians, but after a short campaign they occupied Addis Ababa in April 1936. The imperial household, many officials, some pets and tons of luggage took the train to Djibouti (then a French colony) where the party embarked on HMS Enterprise on 3-4 May 1936 bound for Palestine. The Emperor, Crown Prince Asfa Wossen, Princess Tsahai and Prince Makonnen Duke of Harar and a few staff were conveyed thence, via Gibraltar, to England. They arrived in London on 3 June to a very friendly welcome and were put up in Sir Elie Kadoorie’s house in Princes Gate (almost next door to the Ethiopian legation). They stayed there for about two months.

The cultural shock of the transition from a backward country to London must have been tremendous. We may also be sure that the Emperor felt deeply the rapid and unexpected change from autocratic sovereign to stateless refugee. The prospect was indeed dismal: the Italians were triumphant having just annexed Ethiopia and about to declare their King as Emperor. The British and French governments were embarrassed by their failure to preserve Ethiopia even in a truncated form and to shore up the League of Nations. Though remote from Ethiopian affairs, the threat posed by Hitler and German rearmament was far more worrying. The Axis was showing its teeth. For the British moreover (unlike the French) there was also a moral issue: the League of Nations had a powerful appeal to many politicians, churchmen, some national dailies and to public opinion. The Covenant and the sanctions imposed on Italy, though ineffective, could not be suddenly scrapped. To the Foreign Office, the very presence of Haile Selassie in London was a reproach, but many people thought he was the victim of a dictator and had been abandoned by those claiming to uphold international order.

The Emperor considered his next moves. First, although he distrusted his subjects, because many had sided with the enemy, he could not abandon them or treat with the Italians for he would be deemed to have thereby surrendered all his legitimate rights to the throne. But how was he to regain it and restore his authority? He decided to appeal to the League, of which Ethiopia was a member. There was no practicable alternative and he was advised that this course would be supported by public opinion in Britain and the smaller European countries. In the second place he must, indeed it was expected of him, help his supporters still in Ethiopia, as well as those who had fled to the Sudan, Kenya and elsewhere. How this was to be done remained unclear, but he hoped God, or the League or his British friends would provide. There was also the imperial family whose welfare concerned him and to whose education he must attend. And last, though by no means least, there were the material resources needed to prosecute these matters. He tended to have a sovereign’s disregard for money.

June was spent in London, meeting British and foreign well-wishers and consulting specialist advisers. It was noted that the Foreign Secretary, Anthony Eden (later Lord Avon), visited the Emperor and it also became known that the Swiss would only accept him as a refugee if he refrained from all political activity. He rejected the condition and thereby opted for exile in England. His general approach, after long reflection, emerged from his speech to the General Assembly of the League on 30 June. He warned that collective security and the principles of the Covenant were at stake, and that Ethiopia’s fate would also be the fate of European nations if Mussolini were not checked. The Emperor spoke in Amharic, undisturbed by the barracking of Italian journalists, who were ejected, and delivered his message without faltering. He was cheered. It was a fine and moving performance, but a useless endeavour for the opinion of the diplomats was that sanctions would soon be lifted and that recognition by Axis satellites of the Italian annexation would follow. Many delegates were dejected: the speech demonstrated the impotence of the League and as neither Britain nor France were giving a lead, the representatives of the smaller countries began to distance themselves from the Emperor. All agreed that he had been wronged, but could not be helped, let alone restored to his throne. The Times devoted a long leader to Haile Selassie’s speech (2 July 1936) and asked: ‘Is there another in history who has deserved more of fortune and has received less?’ This sentimental claptrap was not accompanied by criticism of the dictators, and was of no help to the Emperor who returned to London and to other urgent problems.

He now had to find a permanent home. His status in Britain was that of a ‘visitor’, officially incognito so that no official honours were accorded to him. But Eden, who was hostile to Mussolini and therefore friendly to Ethiopians, was able to grant the imperial family ‘Freedom of Customs’, a valuable concession when bringing goods and chattels into the country. The Home Office and the Colonial Office were asked to be friendly and helpful to the Ethiopian entourage. On the other hand it was made clear to Dr A.W. Martin, the envoy in London, that the Emperor should avoid ‘public appearances’ which ‘might cause embarrassment’ to HMG and the Ethiopians. In their briefs and minutes the officials in the Egyptian-Ethiopian section of the Foreign Office were critical of the eminent exiles, and one of them minuted ‘... I feel sure that if we don’t try to exercise some moderation, our guest will be both a nuisance and a danger’ (4).

There is no evidence that the Emperor was told to leave London, but Sir Elie wanted his house back, and after making enquiries, Haile Selassie and a small retinue, decided to spend August in Bath for rest and recuperation. Accordingly, he, the Crown Prince, Princess Tsahai, Prince Makonnen, Ras Kassa (the Emperor’s chief commander and a trusted friend) and Dr Bayen (the doctor-secretary-interpreter) came by train on 5 August, and drove to the Spa Hotel. The hotel may have been recommended by Dr and Mrs Marsh whom the Ethiopians had known in Addis Ababa; it was spacious, had a large garden and was a little away from the centre of town. The unusual guests were very comfortably housed.

The Emperor sought privacy and after the initial novelty had worn off, he was left in peace. The weather was splendid that August and the party soon began the routine of sight-seeing. He was an indefatigable student of English life and work: he visited the bookbindery of Cedric Chivers, the new GPO and its telephone exchange, Fortt’s Bath Oliver works, and so on. The Mayor, James S. Carpenter, LL.D., called at the hotel, and the next day, as etiquette prescribed, Haile Selassie paid a formal visit to the Guildhall. There was also a more relaxed side to the spa treatment: the Roman Baths were inspected, and on another occasion, a tent was hired at the Bath Horse Show, a great event in the city’s social calendar, and the Ethiopian flag run up to show that His Majesty was attending. There were luncheon parties at the hotel, sociable and useful, because he came to know some Bathonians who later were very helpful to him.

The mixture of dignified affability and exotic charm went down very well in Bath. Besides, this social intercourse was lubricated by considerable expenditure on car hire, entertainment and miscellaneous purchases. In a small city of 70,000, the distinguished guest and his party were soon known by sight by many people. A reporter from the Bath Chronicle was at hand to take down the imperial message that Bath was the only place in the UK where the monarch had felt really well (5). The testimonial was appreciated, and it is very likely that the city may have suited his mood: it was elegant, but not fashionable as Monte Carlo or Cannes. Shabby in places, but dignified in a provincial way, cheaper than London, yet sufficiently near for consultations with supporters in the capital. There was, in fact, more to the visit than holidaying, making friends and influencing people. He needed a home and to plan his future as an exile. Princess Tsahai left before the end of the month to train as a nurse at one of the London teaching hospitals. Her departure may have prompted her father to look for a house where the family, divided between England and Palestine, could be united and where the Empress would be comfortable.

The Emperor’s preferences narrowed his choice: his residence had to be large, in a secluded location and with enough reception rooms to impress visitors. One might have thought a Georgian country mansion would fill the bill, but he preferred Bath. Fortt, Hatt, & Billings directed his attention to Fairfield which stood empty in spacious grounds in Newbridge Hill. It had belonged to Mrs Campbell-White, a widow, who had died abroad earlier that year. It was a big place, quietly situated above the Kelston Road. A wall separated it from the elderly residents of Partis College to the east; beyond it to the north and west there were, in those days, fields and a couple of private houses, notably Pen, the home of Sir Guy Nugent. The total area was 2.2 acres and included a cottage, a garage or shed and a garden. Thus the Ethiopians had their privacy in a respectable neighbourhood. The rateable value at £195 was high for that part of the city; the rates were 25 shillings in the pound. The deal was closed promptly at a price later reported to be £3,500 (6).

By mid-September Haile Selassie had a new home and, though he could not move in at once because electricians, plumbers and painters took over, he asked the Empress and the rest of the family to join him from Palestine. A good deal of work had to be done before Fairfield was presentable, and it is interesting that central heating and additional plumbing were neglected while money was spent on showy decorations. They worked quickly in those days and at the beginning of October the Empress paid a visit of inspection. The family moved in about 9 October. The published descriptions and personal souvenirs give a good picture of Fairfield and its inhabitants (7). After refurbishment the house had a large double drawing room with two fireplaces, a dining room with pantry, a morning room, a ‘telephone room’ or small office, a cloak room with WC and a conservatory. On the first floor were five ‘principal’ bedrooms and a spare room; the attic contained three servants rooms. One bathroom is mentioned. In the basement were kitchen, scullery, bootroom, servants hall, WC, staff room, a strong room and a wine cellar. The cottage had been rebuilt to have six rooms; the garage could hold three cars and had a flat with bathroom above it.

These details are recorded to show that the residence could accommodate a good many people. But how many lived there and where? The exact numbers remain elusive and the Home Office Aliens Department failed to keep a check. My estimate is that there were altogether about 25 residents at Fairfield and the outhouses. The imperial couple had five surviving children at the time, but the Crown Prince lived in Liverpool or Palestine and Princess Tsahai was working in London. Her elder sister, Crown Princess Worq had six children whose ages ranged from about ten to two. The Emperor liked the company of small children; he also had close to him his Foreign Minister in exile, Herouy (whose younger son divided his time between Oxford and Bath), two or three Coptic monks and a doctor-secretary. There were several Ethiopian servants including a butler and a cook. Finally there was the resident English governess, her young assistant (who did not live in) and the gardener-chauffeur. It is clear that there were not enough rooms to house all these people decently and the servants lived in the basement in conditions which would not have been tolerated by the municipal authorities had they troubled to enquire. Another point, and one which soon became sufficiently urgent for Haile Selassie to take note, was that family and retainers had to be fed, clothed and kept warm. The daily cost of the household, even with the undemanding habits of those ‘below stairs’ was considerable.

The Ethiopians pestered the Foreign Office which prodded the Italians to send the imperial regalia, clothes, works of art and some money from the British Legation in Addis Ababa where they had been ‘temporarily’ stored in April 1936: the cases finally reached London in February 1937 by courtesy of Mussolini (whose authorization was needed) and the P & O Steamship Co. (which carried them free of charge) (8). Thus fine rugs, native artifacts and good cutlery graced the drawing and dining rooms which were elegantly and elaborately furnished. Upstairs, things were simpler, if not spartan. The residence was managed and the bills were paid by Princess Worq and one of the English-speaking retainers. The Empress rarely appeared in public, did not speak English and led a circumscribed life in a climate that did not suit her. The relationships of the exiles with each other and with the British were governed by protocol. That did not appear so strange to Haile Selassie’s visitors, because half a century ago formality among public personages was usual. Besides these rituals maintained the impression the Emperor wished to give of monarchy temporarily without a throne. Thus protocol played a role at Fairfield, not merely when visitors came to garden parties or the rare dinners, but in the everyday life of the family.

Haile Selassie was then in his prime. He was small, but well proportioned, had a long prominent nose, large deep set eyes and a moustache merging into a short, well trimmed beard which fringed the oval face (9). His features were not easily forgotten and his clothes emphasised his aristocratic features. He wore plain dark suits over which he put a knee-length cape, black in winter, white in summer. In public he was always dressed conventionally, only his headgear showed some variety - he had a bowler, a Homburg and even a cap.

Refugees do not have an easy life, and the Emperor had his share of problems. He kept them to himself. I doubt whether many Bathonians, even those who spoke Amharic or French, ever came close to him, for though he could speak and write English, he preferred to use an interpreter on formal occasions — a practice common among foreign potentates even now. Thus, though closely observed, he gave little away. He was physically tough (10), made light of discomfort and was, in political terms, a survivor. To get to the top in Ethiopia and remain there entailed coping with intrigues and outsmarting rival contenders. He was wary, probably devious, totally convinced of the righteousness of his cause and in Bath he learnt the hard way about the fickleness of politicians, the incompetence of some lawyers, and also that money was not there for the asking. His autobiography, written for Ethiopian consumption, is incoherent, couched in Biblical language and wholly one-sided; it does not create a good impression, let alone make out a plausible case. The civil servants who dealt with his appeals for justice, trivial requests, reproaches and obscurely worded allusions to cash flow problems must have thought him a great bore, but equally they failed to understand his ways of thinking and background. In Bath, however, Haile Selassie created a lasting good impression, had a favourable press and his unfeigned affection for children (particularly his own, excepting only his eldest son who - following tradition - was not trusted) was noted and approved. His liking for dogs was, in the Bath of those days, counted as a good point. Above all, the Emperor though grave, was always affable and polite to Bathonians. Thus people were prepared to overlook that he had been a less than perfect ruler and that notwithstanding his protestations, he had been unable to stop slavery, incompetence, corruption and dishonesty. By and large, however, he was a good refugee.

Emperors in exile need an occupation, and Haile Selassie, unlike his older German colleague, the ex-Kaiser, kept busy. There was a routine of sorts at Fairfield, beginning at 6am with prayers, followed by breakfast and that, in turn, by dictation of his autobiography, dealing with affairs of state or attending to correspondence. His activities will presently engage our attention. Judging by the content of the PRO files, the Emperor, like his officials-in-exile, spent much time on unnecessary detail and, as is the wont of refugees generally, on gossip and plots. Time and weather permitting, the ex-monarch used to go for a morning walk towards the city, accompanied by the dog and his children (or grandchildren) or some adult Ethiopian, the latter at a respectful distance. He was greeted and responded with a smile or raised his hat. After lunch he often met visitors from London or abroad. He had a wide range of interests, but we may be sure that four topics dominated the conversations: first, current affairs and particularly news from Ethiopia; secondly, the fate of supporters in that country and refugees in Kenya, Sudan and Palestine; thirdly, law suits; and fourthly, personal finances. These matters were kept distinct from the Emperor’s private life, which apart from the obviously un-English household at Fairfield, remains unknown. The ‘personal-story’ element is therefore missing, but his persona - as presented to the public - attracted much attention and invited speculation. This was partly due to Haile Selassie’s unusual personality, but mainly to the complex interplay of diplomatic, legal and financial problems.

During 1936-40 the Emperor’s position weakened, and it reflected the decline of the League and the strength of the Axis. He failed to understand the importance of the Spanish Civil War (1936-9) and of Italo-German intervention on behalf of Franco. By 1938 the Ethiopian case, however legitimate on paper, appeared trivial in Whitehall when the Austrian annexation (March) and the Czech crises ending with Munich (May-September) represented far greater issues for Britain. He had put his trust in Eden, but the Foreign Secretary resigned in February 1938 and Lord Halifax who succeeded him, was not interested in the League and cared nothing for Ethiopia. For HMG a settlement with Italy was desirable in order to safeguard the route to Suez and beyond. The Italians were also interested in a deal, provided Britain and France recognised the conquest of Ethiopia de jure and the King of Italy as Emperor. Eden was reluctant to comply, but Halifax was willing and the Anglo-Italian Agreement was tackled in earnest soon after his appointment. In all this, Haile Selassie had no part, nor did he put his potential nuisance value to use. In 1937, even in 1938, the Italians were still worried about unrest in northern Ethiopia, but as their grip strengthened so they became less interested in a bargain with the ex-monarch which would have given him the status of a puppet-prince over some parts of the country and enough cash to sweeten the pill. The Italians held the better cards, they were in possession and as Haile Selassie’s money ran out, he was less able to stir up the tribesmen. HMG declared it would not ‘sacrifice Ethiopia’, but was so eager to appease Mussolini (hoping he would restrain Hitler) that it signed the agreement with Italy on 16 April 1938. However, implementation was deferred until 2 November, and de jure recognition followed later that month (11). It does not seem that Haile Selassie was kept informed of details. The Italians were aware of the Emperor’s plight, and so were many Bathonians. The former were pleased, but the latter felt he had been let down by a pusillanimous Foreign Secretary. Hence the continuing popularity of the Emperor and of the Ethiopian cause in England and its special appeal in Bath.

Relief and support for the Ethiopians had begun during 1935, and with Haile Selassie’s arrival in England his well-wishers counted on the participation of the exiled monarch at lectures and fund-raising rallies. This was contrary to the promise he had given to the Foreign Office in 1936, but neither it nor the Ethiopians were bothered, for the undertaking was only to mollify Italian sensitivities. The Abyssinia Association was the principal pressure group. Its objectives were to maintain the Convenant of the League and to reinstate Haile Selassie. The people who formed its Council included many well-known public figures, politically mostly Liberal or Labour, so they carried little weight in Downing Street or Whitehall (12). They failed to explain how their aims were to be achieved and as appeasement policies dominated the Cabinet’s thinking they were, perforce, obliged gradually to abandon these objectives and concentrate increasingly on relief work. Some good was done in this area, especially by Sir Sydney and Lady Barton. (He had been HM Minister in Addis Ababa and retired in mid-1936 with a knighthood.) Barton chaired the Abyssinian Refugees Relief Fund which raised substantial sums for distribution in Africa. The Association managed the Emperor of Ethiopia’s Fund which supported exiles in Palestine when Haile Selassie was no longer able to do so. There were also the Friends of Abyssinia run by Dr Martin from London, but he fell into disrepute and vexed the Emperor because he failed to account satisfactorily for large sums collected during 1936 (13). It should also be noted that the Colonial Office made a large contribution and ultimately succoured 9,000 refugees in Kenya and Sudan; the Emperor, however, was not allowed to interfere with official relief (14).

Haile Selassie did not canvass publicly for Ethiopian refugees and did not wish to be bracketed with the more militant among the supporters whose activities soon became counter-productive. But he attended (or sent a representative to) the functions of the West of England branch in Bath of the Abyssinia Association. For example, there was the public reception at Fortt’s on 21 January 1937. The Mayor, Walter F. Long, came, contrary to the advice of the Home Office (15). The Emperor and the Empress were also there; Long referred to them in friendly terms and, to applause, declared that ‘We may claim them now as citizens of Bath’. Some speakers demanded ‘justice for Ethiopia’, others confined themselves to platitudes, and good fellowship prevailed all round (16). On 16 April, James Carpenter (who became Mayor again in 1939) spoke at a meeting of the Association. When the City’s Establishment thus showed its support for the Ethiopians and the Bath Chronicle reproduced their speeches, others in town took their cue. Welfare and fund-raising activities in 1937 and 1938 were significant local events, which maintained public sympathy and showed the pride Bathonians took in their imperial exile.

There were also more informal occasions in and around Bath which were only briefly reported. One such was the garden party given by Dr and Mrs. Marsh at Englishcombe in July 1937 to which Haile Selassie came and which was honoured by the Mayor, Lady Barton and her future son-in-law, G. L. Steer of The Times. £40 was collected. Two years later the Marshes held another party, but the weather was unkind, the venue had to be moved to a hall in Twerton, and only £27 was raised. Times had changed - war was very close and the Ethiopian refugees were no longer newsworthy. The Emperor himself had not so much fallen in public esteem as he had fallen on hard times - his law suits and his finances were attracting attention.

It is easy to be wise after the event. But to assert that Haile Selassie was foolishly litigious may do him an injustice: his rights and claims mattered to him, but he probably was unaware of the pitfalls of the English judicial system, and he may have been badly advised, he certainly had some bad luck. The preparations for his lawsuits entailed translations and expert opinion, and were as time consuming as they were expensive. Of the four cases known to me (there may have been others in which Emperor was plaintiff or defendant), three had to do with money and one with libel. The first, in spring 1937, involved the London agents of the Bank of Ethiopia who refused to hand over money to the Emperor’s representative. The dispute was settled out of court, but he didn’t get the funds (17). In October of that year a court in Paris reserved judgement in a case involving the Emperor’s half share in the Djibouti-Addis Ababa Rly. Co., half-owned and managed by the French. Once again he was unable to realise an asset (18). The suit against the London Evening Standard was about a report in the issue of 26 May 1938: it repeated a libel over which Haile Selassie had sued and won about two years earlier. It was settled out of court and the newspaper paid the then large sum of £6,000 (19).

But the costliest action was Haile Selassie V. Cable and Wireless Ltd (C & W) which began on 4 January 1937, went twice to the court of Appeal and was dismissed (without recourse to the House of Lords) on 6 December 1938 (20). The facts were not in dispute: both parties agreed that £10,163 was owed to the Emperor for his share in the royalties of a radio-telegraph service between Addis Ababa and London up to 2 May 1936, when the station closed, but before the formal Italian annexation. The question was whether the monarch was ‘....still entitled to recover this debt.’ He considered it was a private debt owed to him personally, but English legal opinion was divided and some held that it was what is now called a ‘sovereign debt’, not owed to an individual personally, but to the state as a sovereign entity. Britain had conceded de facto recognition of the annexation in December 1936, but the legal position depended on de jure recognition which had not been granted when writs were issued. There were many delays due to Foreign Office dilatoriness over the provision of documents and to the tactics of the Italians who claimed the money, but would not sue for it in an English court. At last, on 23 March 1938, Mr Justice Bennett declared ‘I have no jurisdiction to decide’, and stayed further proceedings. The Emperor appealed, won and had his costs paid by C & W (30 June); the case was returned to Bennett who, this time, gave judgement for the Emperor, but ordered a stay of execution (27 July). C & W thereupon appealed, but when the case came before the Appeal judges on 3 November circumstances had changed dramatically. The day before Chamberlain had told the Commons that HMG would shortly recognise the King of Italy as de jure Emperor of Ethiopia. So the Lords of Appeal adjourned the case for four weeks and on 6 December the court noted that Britain no longer recognised Haile Selassie as de jure Emperor and, accordingly, his title to the debt had been ‘displaced’. The money therefore belonged to the King-Emperor of Italy and his entitlement to it as head of state was backdated to de facto recognition in December 1936 - some three weeks before the action began. There would be no costs.

It was an extraordinary business and one may surely express surprise at the handling of the case in the High Court and at Appeal. The delays and obfuscations of the judges were as reprehensible as the failure of the Emperor’s lawyers to base their claim on the chronology of events. The role of the Foreign Office was hurtful to Haile Selassie without benefiting Britain in any way. The Italians got the money without suing, C & W merely had to settle their costs, and Haile Selassie, who could least afford them, was faced with heavy legal expenses.

When the Emperor arrived in England he had cash, plate and jewellery to the value of about £25,000, say £650,000 at today’s purchasing power. There were also other assets, but as we have just seen, they could not be realised (21). His money just melted away in 1936, for apart from the rather grand style of living, there were business trips (in particular to Geneva) with his advisers, the purchase and redecoration of Fairfield and, until well into 1937, payments to refugees in England, Palestine and elsewhere. Even before 1936 was out there were problems which led to the sale of a silver service and of some jewels (22). Stories about Ethiopian debtors began to circulate in Bath and soon reached London where they aroused the curiosity of officials and MPs. Although English royalty had often been in debt in the past, a bankrupt Emperor in twentieth century Britain was too awful to contemplate. But from spring 1937 onwards some evidence pointed firmly in that direction. Though Foreign Office gossip was often inaccurate, a few members of the Abyssinia Association and some civil servants interpreted the Emperor’s oblique phrases as signals that he needed help, and that quickly. How was this to be done discreetly, without hurting his pride, creating a precedent and upsetting the Italians? The months went by with talks in London and growing concern in Bath. The matter eventually reached the Cabinet Committee on Foreign Policy which considered, as Halifax put it, the Emperor’s ‘great financial straits’, on 28 March 1938. A long discussion ensued, but the Cabinet was divided and no decision was reached. Chamberlain concluded by saying the Opposition would be sure to make political capital out of any help given to Haile Selassie and they would claim that HMG was ‘... .bribing the Negus to acquiesce in the Anglo-Italian agreement’ (23). Fifty years later the documents cannot hide the confusion and embarrassment of mean spirited Ministers.

But help came from another quarter, though the details are not in the Foreign Office files or the local records. It would appear that through the intervention of the Abyssinia Association’s Appeal Committee ‘...a private benefactor had come forward and had guaranteed to provide the Emperor’s financial requirements during the next five years and the Emperor had accepted this gift..’. Neither the amount nor the name of the donor were given. It would be interesting to discover who he was and his connection with HMG and Ethiopia (24). Whatever the scale of assistance, it is certain that economies were introduced at Fairfield and maintained in 1939-40, despite the discomfort which they entailed. Even that would not have sufficed if the City had not been forbearing over the rates and had waived payment for electricity supplied by the municipal power station. This kindness was matched by the coal merchant and some of the tradesmen, and it is pleasant to record these acts of generosity to a foreign visitor in need.

The last year of peace and the phoney war were difficult for the Emperor and his family. Ras Kassa left for Palestine and the exiles lost a steadfast friend. Much more depressing was the death of Herouy at Fairfield on 19 September 1938 after a long illness. He had been Haile Selassie’s closest confidant, a reformer, foreign minister since 1930, and unbribable (25). He was buried at Lockswood Cemetery. The C & W litigation might have been handled differently if Herouy had been well enough to advise. The Empress returned from Palestine and was in better health, but the household was worried about money and in February 1939 stories about the impending sale of Fairfield surfaced again. It is significant too that the Ethiopians received less and less mention in the Bath Chronicle a good indicator of the level of local interest. One of the rare occasions when Bathonians read about their visitor was in March 1940 when he took delivery of a new car - a Morris 10, a modest vehicle indeed for a monarch (26).

As war approached Haile Selassie sent a friendly message to the King, to which Halifax gave a dusty reply and very likely hurt his pride. The Foreign Office became even more anxious about his activities and Collier was not given permission to visit Ethiopians in Cairo and Jerusalem. Nevertheless the Emperor was busy planning and plotting, and even sent a trusted agent to spy out the land and report back. It was futile and amateurish, and the documents show that the British preferred their own methods and channels of communication (27). When the Blitzkrieg exploded he thought his time had come and on 16 May he wrote to Churchill in Amharic and English, but the ‘confidential note’ which he mentioned is not at the PRO - it was probably a programme of action drawn up in Bath. However there was no reply from Downing Street. On 8 June the Emperor was at St Paul’s for the christening of Steer’s son. On 10 June Italy entered the war and the next day the Abyssinia Association urged Halifax to let Haile Selassie go to Ethiopia (28). About ten days later he was on his way and in great secrecy flew from England across France via Malta to Egypt and the Sudan. In London a tribal rising under the banner of the Lion of Judah seemed a good idea to the exiles and to Churchill. But the Sudan government would have none of it and once more the Emperor was frustrated. Only cash was available and suddenly he was in funds (29). But security was so strict that the Empress did not hear from her husband until mid-July. His part in the Ethiopian campaign and his return to Addis Ababa in April 1941 are not part of this story. But the victory party at Fairfield on 15 May calls for mention (30). It was a fine day and about 60 people attended the Empress’ reception. The Mayor (Aubrey Bateman) came and so did Long, Carpenter, Dr Marsh, Ernest Smith and many others, accompanied by their wives. They had been helpful during the difficult years, and now they were being entertained in style, sipping champagne, admiring the flower arrangements and noting the Ethiopian flag. The Ethiopian women and children did the honours. A few months later the Empress and Princess Tsahai slipped away home. Princess Worq and her children followed in 1943 and the residence, except for the caretaker, stood empty for over ten years.

The Bath connection was not yet at an end. In October 1954 the Emperor accompanied by Makonnen and a large retinue came on a state visit to England. When official business was over he returned to Bath, ostensibly to receive the Freedom of the City - a rare honour indeed, ‘...in recognition of his services to the Allied Cause and his close association with the City’ (31). Whether the honour was merited is debatable, but Haile Selassie, for one, was pleased. He arrived on 18 October and spent two nights at Fairfield, tidied up and repainted for the occasion. There was an unbroken round of ceremonies, official functions and grand reception at Fairfield. But he found time to visit Ernest Smith at his works and greet others who had helped him. And then, on 20 October, the motorcade was off to Oxford where he received an honorary degree from the Chancellor, Lord Halifax. What, one wonders, were their thoughts on this occasion?

Haile Selassie never returned. He had paid all debts and by his actions showed that he had not forgotten Bath: In 1958 he gave Fairfield to the city. The building was converted into an old people’s home and an estate of sheltered housing built in the garden; it was named Empress Menen’s Park. He also presented a cricket pavilion to St Christopher’s School in memory of Makonnen’s sporting deeds in the 1930s (32). Fairfield, which now belongs to the County of Avon, still has a plaque to recall its distinguished owner: St Christopher’s has given way to King Edward’s School and the pavilion was destroyed by vandals in 1987.

Deaths in the family, Ethiopia politics, risings and - not least - the creation of the Organization of African Unity pre-occupied the Emperor in the last twenty years of his life. The experiences of the Bath exile receded, but some were not forgotten. Education, specifically English Public School education, continued to interest him and he thought to transplant some of its principles and practices to Ethiopia. (But the new habitat was inhospitable and the experiment failed.) In the second place he was determined not to become a debtor again: after 1941 the skimping and scraping of the Bath years never recurred, but, on the other hand, the gulf between court and people, observed before 1936, remained wide after the restoration. And finally, the humiliations, real or imagined, at the hands of the Foreign Office were not forgotten. In the 1950’s he turned away, gradually, but irrevocably from Britain to the U.S.


Messenger: burningbush Sent: 7/1/2013 3:01:16 AM
Reply

http://www.caribbean-beat.com/issue-31/world-rastafari


1 - 8

Return to Reasoning List




RastafarI
 
Haile Selassie I