rasta ann mzungu oomen

[jah_yout]

Re: rasta ann mzungu oomen

<div class="ubbcode-block"><div class="ubbcode-header">Originally Posted By: mountaingal</div><div class="ubbcode-body">years ago in a discussion about rastafarianism on the board, it was pointed out to me the saying "death to black and white oppressors" as evidence that rastafariansim was not really about black consciousness per se. which was a surprise to me, a bit.
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to you sista mountaingal & also sista elke...
'rastafarianism' a babylon ting...'rastafari' is i and i ting because ras don't deal with ism & schism...

now mountaingal...saying that ras is not about black consciousness per se based on the nyabinghi saying 'death to black & white oppressors' is curious...

why is death to a black oppressor not black consciousness?
i would argue that it IS black consciousness as well as black INTELLIGENCE...should i side with a black man who oppresses me just because his skin shade is the same as mine?
and coversely should i run weh a white man who is helping me just because his skin shade is different from mine?
in my opinion...NO!
even the great malcolm x evolved to see that this stance was folly...
and in my opinion rasta is among the most conscius of black men because he defends the motherland, africa...
rasta knows that all humans came from africa/ns & we are all one blood...
i guess some can't figure out how i and i defend the mother without hating others...it's just the teachings of his majesty...
the higher man can't be hateful or petty, but must strive for justice...
so the nyabingi crede doesn't mean ras is not a conscious black man, it means he is a JUST one...

now as far as ras & white ooman...
personally, myself & all my bredrins have dem black empress...but my point in that other thread is that i can't just look at a man & conclude that he is a 'sellout' simply based on the mate he chose...i would have to look deeper;
first of all having locks doesn't absolutely=rastafari...he could just be a locksman...a rastafari must overstand where ras tafari=haile selassie i fits into prophecy & revelation...
if a man claims rastafari & has a white empress he must have a reason for doing so...being angry & judging him for it is not necessarily a productive thing...
racism is a powerful thing & me personally love rasta because it has helped me to learn over the years & decipher the mystery of racism...one of the most powerful vices to have seduced mankind...
ras can bun fiyah & call dung brimstone pon babylon all day...babylon represents the corrupt unjust system of vampirism & devilishment, not a race of people per se...it just happens that over the last few hundred years european powers have occupied babylon's position, so we bun fiya pon dat, not necessarily the white race in & of itself...

more later...ras-pect

[tuffstuff]

Re: rasta ann mzungu oomen

yu smoke weed jahyout?


**run fast fast but still hope he hear an ansa**

[jah_yout]

Re: rasta ann mzungu oomen

<div class="ubbcode-block"><div class="ubbcode-header">Originally Posted By: tuffstuff</div><div class="ubbcode-body">yu smoke weed jahyout?


**run fast fast but still hope he hear an ansa** </div></div>



lol...
long time george bush & dem guy deh a watch mi an a tap mi phone suh mi nah volunteer no information to them...simmi;

to bush & the other 'authorities'..if unnu waan mi unnu haffi come down inna the 'hood' when mi link up wid di raggamuffin soldier dem den unnu wi know weh mi duh from weh mi don't duh...

'i'm far from cheap, i smoke skunk wid my peeps all day
spread love it's the brooklyn way'-------biggie smalls


usually find me around the way chanting down babylon [img]/forums/images/%%GRAEMLIN_URL%%/grin.gif[/img]

[tuffstuff]

Re: rasta ann mzungu oomen

I were tuntid!!!! Yu did say so much sense uppa tap deh, dat mi did haffi come een wid some fawtry [img]/forums/images/%%GRAEMLIN_URL%%/704555_dwl.gif[/img] [img]/forums/images/%%GRAEMLIN_URL%%/704555_dwl.gif[/img]

[blugiant]

Re: rasta ann mzungu oomen

Quote:

"This is a response to "Who was this man, Leonard Howell? Father of the Rastafari movement relegated to obscurity" (Observer, Feb 9). Published as part of Black History celebration, it contributes to an upsurge on interest in the man, Leonard P Howell, the universal prophet. There are a few points in the article I would like to clarify and take the opportunity to answer the question, "Who was this man...?" by examining how some leading figures in the Jamaican society of the time saw him.

Though I am not a celebrant of Black History Month, I never refuse to write or speak on activities regarding the period. On this basis, I take the opportunity to congratulate the Rastafari brethren in May Pen, particularly, Ras Carver and Ras Iver for the significant occasion on Sunday, February 3 that was held in the "yard' of the courthouse. Among the speakers, I must single out Mr Mike Henry, member of parliament. I listened to his honourable pronouncements with sincerity. Since Michael Manley's 1977 speech at the opening of the Mystic Revelation of Rastafari Cultural Centre, it is, indeed, the first time I have heard a politician having anything of high quality to say about Howell and the Rastafarian movement. In the meantime, I hope Mr Henry will lend his voice to the support of the restoration of Pinnacle as a national heritage site honouring the man and the movement.
MIKE HENRY... honourable pronouncement

This piece aims to clarify some of the points in the article. One of the best sources to introduce readers to Leonard P Howell, the founder of the Rastafari movement is Dread History: Leonard P Howell and Millenarian Visions by Robert Hill. Howell was born in Redlands, Crooked River, Clarendon. There is no evidence that he was a member of the US armed forces but it is certain that he has done some travelling. He left Jamaica as a youth and returned in 1932. In 1933 he began preaching "Ras Tafari as messiah returned to earth". Unable to get the attention of the urban crowd, he went to St Thomas -- areas such as Seaforth, Trinityville, Morant Bay and Port Morant -- where he found a most fertile soil for his new idea and message. It is important to bear in mind what was happening in that parish during the period (1933-1938). Also important to note are the antecedents of "skin for skin" message and uprising by Bogle in 1865 and the peculiar characteristics of the parish regarding African retentions in religion and other cultural activities.

According to his testimony, Howell began preaching in 1933. He was arrested in Seaforth on December of 1933. He was tried for sedition at the High Court in Morant Bay under the leadership of Chief Justice Sir Robert William Lyall-Grant. He was imprisoned for two years. While he was incarcerated, the movement grew. He was arrested a second time but was diverted to the asylum. It is observed that at the 1934 trial in Morant Bay, he put forward the most illuminating treatise on the origins of the philosophy Rastafari. The colonial authorities wanted to prevent a second chapter in that book of philosophy, described as "devil doctrine" by the chief justice.

Howell was described by the newspaper reporter as "dapper" having a beard resembling that of the Emperor of Ethiopia. He wore a three-piece black suit with a rosette of black, green and gold. The same was worn by his followers in the audience. Indeed, most recently, Mr Frank Gordon OD, wrote on the national flag and its colours. I am sure Frank will be surprised that Howell was the pioneer in capturing the combination of these colours as a symbol of the movement. Regarding the article, it is important to note the timeline in the history of Howell and the movement. He was released from prison in 1936; went back to St Thomas in 1938-1939. He was driven violently out of the parish by the terror of the police, politicians, planters and trade unionist mob from Port Morant. He established the Ethiopian Salvation Society in 1939, bought Pinnacle in 1940 and by 1954 the government, in its anti-communist drive, invaded and destroyed Pinnacle, the first Rastafari commune.

Some observers, for example Ken Post, argue that the role of the Rastafari movement was not significant in the activities of the 1930s. If this were so, then why were Howell and the movement under such scrutiny by the local police and Scotland Yard? His letters abroad to people such as George Padmore were intercepted in England and packages from Padmore to Howell were seized in Jamaica. A "secret" correspondence from Colonel Sir Vernon Kell to Colonial secretary C L Wollery dated 1938 states:

Howell has apparently started a movement which he calls the African Salvation Union of Jamaica. He described it as an international organisation pledged to support morally and financially the continued independence, national integrity and complete sovereignty of Africa.

There are many more "secret" correspondences from the Colonial Office in Jamaica to London and from the police to the attorney-general. These are correspondence about a significant personality and idea, making Howell a serious political figure of the period.

Howell was indeed "dapper", the most militant Rastafari. According to the Observer article (Feb 9), militant Rastas did not embrace his conservative image so they began to grow dreadlocks. Not so. The emergence of the dreadlocks came at a certain time in the movement. It emerged about the time when Ethiopia was invaded by Italy. It was influenced by the unfolding of new images from Africa especially from Kikuyu fighters and others who established solidarity with Haile Selassie against the Italians. The article, however, carried a significant statement by Howell: "We the living members of the Ethiopian Salvation society shall serve Haile Selassie to the end and all well-thinking men and women regardless of colour and creed will do likewise." Indeed, today, Rastafari is not just a Jamaican phenomenon. It has become a universal force. What the planters, the trade unionists, the colonial authorities, established churches and the police tried to crush in infancy has emerged as a new centre of power in the world. Howell, in my thinking, has to be one of the most influential Jamaicans of the 20th and the 21st centuries.

It is important to note that Howell was put under the police microscope the moment he arrived in Jamaica in 1932. The book La Premier Rasta by Helene Lee mentioned his troubles with the police; how the raids and seizures destroyed evidence vital to the history of the man and the movement.

The leaders of the established and evangelical churches worked hand in hand with the police to terrorise and uproot Howell from St Thomas. Including the planters, they were all violently opposed to the "race conscious' doctrine of Rastafari. Apparently, there was a fear that the message would dislodge the "ex-slaves" from the plantation culture. In an effort to answer, "Who is the Man?" I will examine the reactions of individuals and institutions in their speeches and letters about Howell.

On May 14, 1933, the inspector in charge of the Morant Bay police station, W A Adams, had this to say in a "confidential" correspondence Rex vs Leonard Howell for sedition:

The Detective instructed me to keep an eye on a man named Leonard Howell, a Jamaican, who has been holding meeting in Kingston on the subject of Rastafari, King of Abyssinia, and whose speeches at his meetings might have a bad influence on the less educated people.

The chief justice, Sir Robert William Lyall-Grant, lived in Africa before serving in Jamaica. He presided over the trial of John Chilembwe's followers in the 1915 rising in Nyasaland. The rising came about as a result of Africans asserting themselves to reclaim land stolen by the British. In 1934, he had this to say as he sentenced Howell for preaching "devil" doctrine:

"Howell, you have been convicted by the jury for uttering seditious language: this is such language as is calculated to cause disturbance and violence among the ignorant people of this country...to stir up the people against the government and to do acts of violence and I mistake not, you have already succeeded in making people discontented and committed acts of violence."

While Howell was in prison, the movement grew. Many events occurred between 1934 and 1938. In 1938, the people of Seaforth, St Thomas led the way for the famous "uprisings" of the 1930s. After his 1938 return to St Thomas, Howell, responding to the fierce laws, began to have his meetings indoor. This did not prevent the mob related to the trade union leader and the planters, under the protection of the police to raid Howell's headquarters. The place was pillaged and destroyed. Bearing in mind the events of Serge Island earlier, planters and labour leaders were still apprehensive of Howell and the movement of Rastafari. It is important to note what Alexander Bustamante had to say about Howell and the Rastafari Movement prior to the events in Pt Morant. The following is an extract from a letter dated July 6, 1939 from Bustamante:

"Serious trouble is brewing at Port Morant in St Thomas, owing to a mischievousness of a man whose name is Howell, leader of this terrible thing they called the 'Rastafari'. In St Thomas, he is endeavouring to put one group against another and would not be surprised if something serious happens to him; and for that a riot does not take place here because he is fomenting serious trouble...It seems to me the only right and proper place for this man is the asylum. He is a danger to the peace of the community. I think he is the greatest danger that exists in this country today, and I believe the police can confirm this."

Indeed, a riot was fomented against Howell. It was this early experience of political violence that ran Howell out of St Thomas. He returned to Kingston and in 1940 he bought Pinnacle. The latter was crushed by the same Bustamante in his 1954 anti-communist drive.

"

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[blugiant]

Re: rasta ann mzungu oomen

<div class="ubbcode-block"><div class="ubbcode-header">Quote:</div><div class="ubbcode-body"> The leaders of the established and evangelical churches worked hand in hand with the police to terrorise and uproot Howell from St Thomas. Including the planters, they were all violently opposed to the "race conscious' doctrine of Rastafari.</div></div>

[blugiant]

Re: rasta ann mzungu oomen

Quote:

"Leonard P. Howell
The first propagator of Rastafari was Leonard P. Howell. He also founded the Pinnacle Encampment in an abandoned estate between Kingston and Spanish Town, where the followers of this new religion found a safe haven. Howell was the Chief of the village and was rumored to have taken thirteen wives for himself. The village was run similarly to the Maroons in Accompong in the hills of Jamaica. Howell eventually proclaimed the he should be the one who should be worshiped and not Haile Selassie. He was confined to a mental institution in 1954 and the Pinnacle was closed down.

Below are the 6 foundations by Leonard P. Howell for Rastafari. Please note that not all Rastafarians hold some of these beliefs:

* Hatred for the White race
* The superiority of the Black race
* Revenge on Whites for their wickedness
* The negation, persecution and humiliation of the government and legal bodies of Jamaica
Preparation to return to Africa
* Acknowledgment of Emperor Haile Selassie I as the Supreme Being and the only ruler of the Black people.

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Re: rasta ann mzungu oomen

Marcus Garvey
Rastafarians claim that Marcus Garveyforetold the rise of H.I.M. Emperor Haile Selassie when in 1927 he told a church congregation, in a Kingston church, they should "look to Africa when a black king shall be crowned, for the day of deliverance is at hand". There are no official records or writings on this and many "Garveyites" have disputed this claim as being a mis-interpretation of an article written by Marcus Garvey that appeared in his Jamaican newspaper, The Blackman (Also the New York-based Negro World newspaper) on November 8, 1930.

Rastafarians regard Marcus Garvey as a prophet similar to John the Baptist, who foretold Christ's coming. "Garveyite" historians and also some of Garvey writings show that he saw H.I.M. Emperor Haile Selassie as an African man who could influence the world and not as a God. Garvey has even harshly criticized Emperor Haile Selassie about his conduct in Ethiopia's war with Italy in 1935. Marcus Garvey and his organization, Universal Negro Improvement Association (UNIA) also had a few disagreements with Leonard P. Howell on his teaching of Emperor Haile Selassie being the Messiah. In one case Leonard P. Howell was not allowed to sell pictures of Emperor Haile Selassie at the UNIA headquarters in Kingston.

Marcus Garvey played a role in the ideation with his Return to Africa movement at the turn of the 20th Century.

[Nylah]

Re: rasta ann mzungu oomen



bwoy, I am very confused:

Blu says he is a ras at heart

jah yout says he is a ras with no -isms

and the two of you say you believe in something very very different form each other. [img]/forums/images/%%GRAEMLIN_URL%%/70402-thinking.gif[/img]

[blugiant]

Re: rasta ann mzungu oomen

Quote:

"IF one accepts the philosophical properties of Rastafari, then one must accept its philosopher and the origin of philosophy. There are many who speak of Rastafari and its philosophy without ever bothering to recognise the dread philosopher, Leonard P Howell. Many adherents to the Rastafari movement are so lost in the Bible that they are not aware of this philosopher and the origins of the philosophy. However, the Rastafari Centralisation Organisation and a few others have been, since lately, expressing new-found appreciation and honour to this great personality. I say great because Howell's contribution to Jamaica and world history is of no minor importance.

A few years ago, I was distributing fliers at a football match regarding an Emancipation Day celebrating the life and times of LP Howell. As I gave one youth, who claims Rastafari, he looked up and said, "A wha dis? Di man no have di fullness?" I patiently replied, "You are looking at the fullness." It seems to me that there is a problem in this country, across the board, in having Jamaicans celebrating Jamaica and things Jamaican. It appears that "the absentee" mentality has not left us even after Emancipation and Independence. I wonder, if Time magazine and the BBC did not accord Bob Marley with those accolades at the turn of this new era, I am not sure if those billboards and radio recognitions in this country would have been in place. It is full time we begin to learn more about ourselves and celebrate our history and culture.

Howell's moment of enlightenment came in the early 1930s. Evidence of this is present in the 1934 treatise he presented to the court in Morant Bay 1934. According to Howell, the emergence of the doctrine provides Rastafari with a basis to distinguish between falsehood and the truth. Recognising the wretchedness of the immediate history and the condition of the 1930s, he preached a doctrine that went beyond the quest for miraculous solution. In recognising this wretchedness of the ex-slaves' existence, he instructed that solution to the black man's problem has to come from the black man himself. It was on this basis that he extended his moment of enlightenment to others in his rural meeting in St Thomas, from east to west. The peasants, primarily, expressed the desire for this transformation. It was with this dread philosophy that Howell presented to them as an instrument to debrief the ex-slaves from their wretched existence. This "dreadful" freedom was embraced by Rastafarians to confront his meaningless existence. The dread philosophy exposed the loss created by recent slave history and highlights the "nothingness" with regards to being a member of colonial Jamaica and the British Commonwealth.

By 1934 the "dread" thinking became a way of life, at least in St Thomas. It generated a mood to return to the past or to the source to redefine the present. The dread philosophy encouraged black man's awareness of self and his recognition of his authenticity as an equal participant in this global community. When the "dread" transformation of the peasants began to mushroom, Howell was arrested on a charge of sedition. He was tried and thrown into prison for doing the right thing.

While in prison the movement grew leaps and bounds. On his return, he led the establishment of the Ethiopian Salvation Society. The latter was the economic and benevolent framework within which the movement would develop programmes of self-reliance leading to self-responsibility. It was not about esteem and miracles; it was about consciousness of self and the operationalisation of this consciousness into productive endeavours.

SEDITION was a charge developed by white supremacy to protect its legitimacy. It was during my recent research and study of South Africa that I grasped the full power and meaning of this legal instrument. This law was often backed up by state terrorism in the real sense against Rastafarians. Yes, the evidence of state sponsored terrorism against Rastafari in this country is glaring.

It began in 1934, continued throughout the forties and came to a high point in 1954 with the raid that destroyed Pinnacle and during and after the Coral Gardens incident in the early 1960s. Some speak of the "Back-o-wall" experience and constant harassment of Rastas up to the 1970s when this approach receded. What emerged as a street movement in St Thomas in the early thirties has grown into a movement that is universal. Many in this country celebrate Rasta. Many locals and foreigners write about the subject and fail to recognise or fail to give proper recognition to this great contribution and significant person.

I find it puzzling that many Jamaicans, across the board, think it difficult to celebrate the idea of Jamaica and or things Jamaican. Take Emancipation Day, for example, many in the ex-slave society think it is not a worthy celebration. How do we celebrate Independence and other most important dates? Compare this with carnival that is not Jamaican, or even Kwaanza and Black History Month. Examine the effort in preparation for carnival, the pre-shows, the media activities and the excessive passion displayed in the streets. Once those very same people complained about vulgarity and the dancehall. Now they are out in the street with much of what is downright nastiness. It is a celebration of the devil. I am not an insular person regarding other cultures, but I am a Jamaican before anything else. In the past many were satisfied to be second-class Americans while today we mimic African American, culture as if we are second-class black Americans. During what is called Black History Month it is ridiculous to watch the "conscious" ones don kente cloth or listen to them on the radio deep into African American heroes and history as if it belongs to us. It is so hard for us to be ourselves.

On June 16, we marked another anniversary of Howell's birth. On this occasion, tribute is paid to this son of Jamaica from Crooked River, Clarendon. He was arrested, abused, vilified and discarded but these obstacles did not stop the movement from its basic course. We have not begun to examine the relevance and power or worth of this idea, this movement and the man as they relate to the history of Jamaica and the world. There is the history of Ethiopia, and the myths and history surrounding the Bible and, yes, there is the history of Howell and Jamaica. They are most important pillars in understanding and developing an appreciation for Rastafari. There are so many prophets today, so many high priests and messengers all declaring power unto themselves as if they are the centre of this idea and movement. It would be unfortunate for some whites to give recognition to this man we followed with his pictures on the billboards and salutations over the radio. Now more than ever, we should be thinking and celebrating things Jamaican.

On Saturday, June 16, some members of the Rastafarian community, led by Jah Lion from St Catherine, celebrated Howell's anniversary at Pinnacle, Sligoville. When I stood on Pinnacle, I understood why Howell went there. Indeed, the "bird that flies highest sees the farthest".

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Re: rasta ann mzungu oomen

From: [email protected]
Reply-To: [email protected]
Subject: Howell and Pinnacle - for Heritage Site
JAMAICA ’S FIRST RASTAFARIAN AND HIS CONTRIBUTION...

Rasta- Greetings (bro/Sis)

I am the daughter of Leonard P Howell, and would like
to advised all brothers and sisters who are concerned
about our Black Heritage and the men and women who
have made distinct contribution to our racial history.

Presently, "The St Jago Hill Development Ltd" Located
at 20 Hope Rd, Kingsyon Ja. WI. - have got hold of
Pinnacle Estates ( First Rastafarian Freen Slave
Community) St Catherine. Selling/Sub-dividing- the
land (over 500 acreas) Last Nov. 2006 "The Leonard
Howell Foundation" and other personel (collective) had
a meeting with the Prime Minister to help restore
Pinnacle and make it a Heritage Site. In addition -
Last June- Howell Earth-day celebration was held in
Pinnacle.

The developers (Ms. Lois Sherwood and her Brother-
director of St Jago Hill) are now suing " The
Rastafarian - Nation - 1st Order of the Nyahbinghie
Theoracy, Leonard Howell Foundation, Ras Lion and Rast
Howie for possession of the Pinnacle Site and Land.

The Law Firm of "Nunes, Scholefield, DeLeon and Co"
are having a hearing on March 15th 2007 in The
Magistrate's Court in Spanish Town.

I have retained a Rasta/Brother and friend Mr. Everton
Bird (Atty at Law) - 21 Church Street. Kgn but right
now the we are in need a strong- team to go up with
the Law firm who rep. the Plaintiff. (St Jago Hills
Dev. Ltd) Collectively - I would like to have your
im-put and also to have each and everyone send a
E-Mail to the Prime Minister Office and to the Ja.
Heritage Trust.

E-Mail:

Prime Minister Asst. Deborah Hickling. (Ph # 876- 929-
9718) [email protected]

Chairperson - Ja. Heritage Trust. Proff. Verene
Shepherd
[email protected]

See attached Press Release.

JAMAICA’S FIRST RASTAFARIAN AND HIS CONTRIBUTION TO
OUR HERITAGE PINNACLE
By Catherine Howell
-------------------------------------------

Leonard, P Howell was born in Redlands, Clarendon-
Jamaica in 1898. He died in New - Kingston Jamaica in
1981. ( Several weeks before his death) robbers
invaded his house, took his cash, brutally stabbed
him. He moved to New Kingston, hotel where he died.
Howell is credited as The Founding Father of
Rastafarian Movement, in the 1930’s.

Leonard Howell, a member of Marcus Garvey’s movement,
traveled the world and got a first hand view of the
universal oppression and similar servile condition of
Blacks in all the countries. He was able to visit
Ethiopia and Ghana in the early 1930’s. In his book,
The Promised Key, he reports an event that changed his
life and motivated him to inspire the Rastafarian
movement.

He was one of the few persons of the African Diaspora,
he records, to have attended the Coronation of an
African Emperor in the last truly independent African
country, Ethiopia. This coronation of the Regent, Ras
Tafari Mokonnen, with the new name Haile Selassie I,
was of tremendous significance to Howell and all who
witnessed the pompous event.
Firstly, at a time when all peoples of African descent
were under colonial rule (except Ethiopia) here was a
Black King being crowned and witnessed by American,
European and Asian delegates from all over the world
who were in attendance. Secondly, the King of Great
Britain sent his son the Duke of Gloucester, to
represent him returning a scepter stolen from Ethiopia
years before. All guests recognized this Sovereign,
Haile Selassie I,
As representing the world’s oldest continuous Throne
and a descendant of the Biblical King Solomon and the
Queen of Sheba, Makeda of Ethiopia. Howell records
witnessing the ancient Hebrew-Christian coronation
ceremony of the Ethiopian Coptic Church and the High
Priest bestowing upon this African Emperor the titles
of King o f Kings, Lion of the Tribe of Judah, Elect
of God, Light of the World, Kings of Israel.
Incidentally this event was also recorded in the
National Geographic Magazine of 1931 by
The US representative.

Howell who was already a Garveyite conscious and proud
of his African heritage, was radically transformed by
this event as were many who heard of
this significant and spectacular occurrence of
Biblical significance. Religion in the African
folklore tradition was not seen as a passive die to go
to heaven event, but the expectation of a Messianic
personage from within the race who would redeem them
from their immediate social economic oppressive
conditions on earth.

On returning to Jamaica Howell preached a religion and
started a way of life that is now practiced by
thousand of people worldwide, based on the acceptance
of the Divinity of Ras Tafari, Emperor Haile Selassie
I, regarded as a Black Messiah. The name Rastafarian,
adapted from the pre-coronation name of Haile Selassie
I, and “dreadlocks” is now recognized globally and a
Vocabulary that can be found in The Oxford and Webster
Dictionaries.

Howell taught and promoted genuine love and peace
among black people,
And that they too had heroes of their own, and to be
proud of the Black-men
and women who made contributions to our racial
history. He taught that Marcus Garvey, reminded us
that Africa has produce countless men and women in
peace and war, whose bravery and luster outshine that
of other people. Therefore, “ we are perfect within
ourselves“ .

From Ghana, Accra he wrote the book ‘The Promised Key
’ In his book he talked about genuine love for our
BLACK KING. (His Imperial Majesty, Haile Selassie I )

“Now my dear people, let this be our goals. Forward to
the Kings of Kings must be the cry of our social hope.
Forward to the Kings of Kings to purify our social
standards and our ways of living, and rebuild and
inspire our character. Forward to the Kings of Kings
to learn the worth of manhood and womanhood.”

Because Howell preached a doctrine that challenged the
colonial culture and values he was often arrested for
preaching “false doctrine” and sedition against the
ruling colonial government. He was one of the first
preachers to challenge the colonial system on issues
of religion and like Garvey, on politics and
economics. He advocated and (as we shall see in this
article) implements self sufficiency programs as the
true road to black liberation.
He felt that no formalities should be among his
people, by dispensing the colonial word ’Sir or Mr. As
a community and religious leader, he was called
‘Gangunguru Maragh’ This name he accepted after living
among the poorest of Indian in St Thomas, Jamaica.
Later on his followers called him ‘Gong’ a name that
Bob Marley later used.

BLACK MAN’S HERITAGE OF SELF RELIANCE - PINNACLE

Pinnacle is located in Sligoville, St Catherine. It
consisted of over 500 Acreas of Land.( Part of which
over look Kingston/St Andrew)
In the late 1930’s Howell took over
ownership/occupancy from
Pervious Owner Albert Chang, who he had to paid in
CASH, in
order to occupied same. Howell was financial
resourceful and independent . He didn’t use money for
personal fulfillment but instead he led a humble life
in Pinnacle committed to his race .

During the late 1930’s the famous ‘uprising’ took
place in St. Thomas, Jamaica, many ex-slaves, suffered
racism, oppressions,
inadequate living conditions and hunger. Pinnacle
became the safe-haven for thousands of blacks who
desired to live and work communally in Unity. Under
Howell’s leadership, Pinnacle was transformed in one
of the larger self-reliant/economically empowered
communities. Several farmers lived and worked in
Pinnacle, producing a verity of fruits, vegetables,
beans, peas, yams, banana, cassava, corn, coconut and
many other products. Ganja a culture adapted from East
Indians (River Ganges) was grown mainly for spiritual
mediation, worshiping and medicine.

The Rastafarian at Pinnacle, built a food storage for
what was called, “preparing for the tough days”. Many
skilled craftsmen And women, nurses and other
professionals shared their faith and lived there under
the motto “ One God, One Aim and One Destiny“

Between 1941 and 1957, Pinnacle was raided several
times and each time the authorities would take away
cash money banked in the community that added up to
thousand of dollar under the claim that it was money
earned from selling Ganja. Howell detested the
exploitation of the Herb “Ganja” that he was reputed
for walking the streets of Kingston, St Andrew, St.
Catherine and others parishes giving money to the poor
and children. He didn’t give-in to the harassment,
beatings, numerous arrests and incarcerations. He went
back to live in Pinnacle upon his release from prison.
During the last the Raid on pinnacle the police burned
to the ground homes belonging to thousand of
Rastafarians, included furnishing, personal items and
clothes . Having no place to live and their leader in
Jail, most Rastafarian relocated throughout Kingston,
St. Catherine, Clarendon, and St Thomas. That was the
beginning of Rastafari dispersion and relocation in
groups of churches and mansions.

In the 1970’s a small flock of Rastafarian elders took
refuge in Tredegar Park, St. Catherine and continued
to support the teachings of Howell until his death in
1981. Until today, the Rastafarian of Pinnacle were
never, compensated for the lost of property, homes,
lives and humiliation suffered. It is said that Howell
had been arrested, incarcerated and was sent to
Jamaica Mental Institution over (50) fifty times.

At one meeting, Howell was noted as having said that
Mr. Neville N. Ashenheim, a prominent Lawyer of Jewish
background, argued for the Bill of Rights in terms of
protecting property rights and that property can’t be
confiscated without adequate compensation.
“At Emancipation the planter were adequately
compensated for Freeing the Slaves, but, I Leonard
Howell was never compensated for Pinnacle and the
crimes committed against me and the Rastafarian
people.”

During the 1980’s Jamaica government sold off most of
this land at Pinnacle to foreign and private
investors.
However Pride is preserving local historic
institutions as a part of our cultural heritage is in
keeping with having a sense of identity. How can we
not look forward for preservation of Pinnacle as a
symbol and part of our cultural heritage and the
heritage of poor Blacks who struggled for
self-reliance and economic sufficiency? Should not
this place be preserved as a monument of pride of
Black men and women of Jamaica and Rastafarians who
have made a significant contribution to our history.

PINNACLE - NEW DEVELOPERS

Pinnacle is now sub-divided and being sold off by St
Jago Hills Development Ltd., located on Hope Road, in
Kingston, Jamaica.

I. Catherine Howell, the daughter of Leonard Howell,
on behalf of the “Leonard Percival Howell Foundation”
is asking the Government of Jamaica to intervene as an
arbitrator in this matter and to offer other Crown
lands as an alternative to these developers, in order
to preserve Pinnacle as a cultural heritage and for
the healing of the injustices perpetuated against
Black at Pinnacle in their struggle of self
sufficiency. This plan would guarantee a win-win
situation for all Parties and even open the
possibility that the developers could participate for
mutual benefit.

We are seeking local government, private and public
assistance in transforming The Pinnacle Property (or a
portion thereof) into a UNESCO recognized World
Heritage Site and a International Rastafarian Research
Center and in tribute to and as a Monument to Leonard
Percival Howell.

[blugiant]

Re: rasta ann mzungu oomen

<div class="ubbcode-block"><div class="ubbcode-header">Originally Posted By: Empress_Nylah</div><div class="ubbcode-body">

bwoy, I am very confused:

Blu says he is a ras at heart

jah yout says he is a ras with no -isms

and the two of you say you believe in something very very different form each other. [img]/forums/images/%%GRAEMLIN_URL%%/70402-thinking.gif[/img]

</div></div>

tree grow branches each branch ave dem own beeleef

wat mii chattinn bout iss groundation rasta da da intellectual roots dat teech blakk peeps fii challenge mental slaveree tinkinn bout mzungu god ann y demuse da symbolic blakk god fii free da peeps. like buju sey onlee rasta caan libarate da peeps

[Nylah]

Re: rasta ann mzungu oomen

<div class="ubbcode-block"><div class="ubbcode-header">Quote:</div><div class="ubbcode-body">He advocated and (as we shall see in this
article) implements self sufficiency programs as the
true road to black liberation. </div></div>

<div class="ubbcode-block"><div class="ubbcode-header">Quote:</div><div class="ubbcode-body"> Howell who was already a Garveyite conscious and proud
of his African heritage, was radically transformed by
this event as were many who heard of
this significant and spectacular occurrence of
Biblical significance. Religion in the African
folklore tradition was not seen as a passive die to go
to heaven event, but the expectation of a Messianic
personage from within the race who would redeem them
from their immediate social economic oppressive
conditions on earth.</div></div>

<div class="ubbcode-block"><div class="ubbcode-header">Quote:</div><div class="ubbcode-body">He taught that Marcus Garvey, reminded us
that Africa has produce countless men and women in
peace and war, whose bravery and luster outshine that
of other people. Therefore, “ we are perfect within
ourselves“ .
</div></div>

Now how does the highlighted parts above tie together? They seem to contradict each other.

Is there a need for a messiah to redeem and move black ppl forward, or are black ppl capable of doing it themselves by discovering the inherent worth?

I think the view on this will in the long run, influence how the orginial thread question is answered.

[Nylah]

Re: rasta ann mzungu oomen



but if you are branches of the same tree then you must have the same roots, no?

And the two of you dont agree on the roots of it all.

Now if you reject a god that looks white why would you accept a blakk god? Why is there a need to wait for a messiah, of any colour if divinity is within oneself? (that is the little bit that I understand).

I just dont get the need for a saviour if we are meant to save ourselves. I'm not saying there isnt answer, I have just never seen someone give a good one that makes sense to me.

The guts of that answer seems to me to determine the branch a ras will grow from and thus lead to a different answer about this question.

Hence, where jah yout says babylon ting is anyone who is an oppressor vs believing that babylon ting is white oppression against blacks.

One thought line can be used to included other ppl in the philosphy ( having no problems with a ras with a white ooman.
) and the other will and see the believe as exclusively blakk.

[blugiant]

Re: rasta ann mzungu oomen

<div class="ubbcode-block"><div class="ubbcode-header">Originally Posted By: Empress_Nylah</div><div class="ubbcode-body">

Now how does the highlighted parts above tie together? They seem to contradict each other.

Is there a need for a messiah to redeem and move black ppl forward, or are black ppl capable of doing it themselves by discovering the inherent worth?

I think the view on this will in the long run, influence how the orginial thread question is answered. </div></div>

mii doan see oww itt cantradict. da whole messiah logtrixx iss dat certain thyme god intervene fii help imm peeps. soo wat wrang iff blakk peeps create wan symbolic blakk god dat intervene fii help blakk peeps. blakk peeps usinn selassie fii free blakk peeps mind soo dat dem caan intellectuallee challenge babylon system dat teach blakk peeps fii accept ann natt challenge mzungu god, mental slaveree ting, iss blakk being self sufficent. none but owaselves caan free owa minds = blakk uppliftment