RASTAFARI ISTORY FROM THE ILECT OF THRONE: RITA, RICWC and ROYALIST STRUGGLES

In early 1991, The Nyahbinghi Order was invited by the Ethiopian Democratic Union (EDU) to join the Ethiopian Opposition forces forming the PROVISIONAL COMMITTEE FOR ETHIOPIA TRANSITIONAL GOVERNMENT (PCETG). The meeting was to take place in Atlanta, Georgia. Below is the story of what happened.

 

 

PRE - R.I.T.A. INFO

 

Excerpts from

E.S.P. Mc Pherson B.A. (Hons.),

RASTAFARI and POLITICS:

Sixty Years of a Developing Cultural Ideology.

A Sociology of Development,

(BLACK INTERNATIONAL IYAHBINGHI PRESS,… Jamaica,

"ORDER OF DE PRECEPTS"/Educational Programme - History - Sociology - Politics.

A H.I.M. CENTENARY CELEBRATION WORK - NO. 1.),

SEPTEMBER 2, 1991, 408 pages; ISBN: 976-8028-11-4;

 

CHAPTER 4

The Rastafari Community Royalist Struggles Against the Dergue for

The Liberation of Ethiopia and The Restoration of The Solomonic Dynasty,

pp. 113-114 (pp. 113-156); subsection called, RITA Conference - The Royalist Question and the EOC Beginnings in the Local Rastafari Community, pp. 116-119:

 

"FOR THERE ARE SET THRONES OF JUDGEMENT,

THE THRONE OF THE HOUSE OF DAVID." (Chant Psalms 122: verse 5.)

 

Now, while a part of the Rastafari Community was co-opted by the ‘Manley-PNP-democratic socialist’ politics of the 70s; and the accompanying popular-music: reggae, throughout the mid-70s, into the 80s (that brought a lot of diminutive elements within the Rastafari Culture), the whole question of A FREE ETHIOPIA: THE LIBERATION OF ETHIOPIA, and THE RESTORATION OF THE SOLOMONIC DYNASTY (perquisites for the REALIZATION OF "REPATRIATION"), remained untouched and neglected by most of the Rastafari Community. Thus, while the ‘socialist-doctrine’ was been preached in the 70s-1980; and the cultural reversal/re-colonization: Americanization ‘structurally-adjusted’ the inherited and culturally created gains of The People and The Rastafari Community, THE QUESTION OF "ETHIOPIA" did not make the local and, or, regional agendas of the successive Governments of the day, their advisers, and, or, their related institutions. As such, the role of this created/imposed "cultural space" (as one writer described this interrelationship between music, culture and politics), resulted in the Jamaican society been socialized into a gullible position of been hyped-up about the Fabian-socialist-experiments of the PNP in the 70s and the Bob Marley/reggae music-era; the ululations of being ‘delivered’ in the 80s, with the accompanying vulgar-dance hall music: ‘lyrics’; and the blind hope of a "JLP-B TEAM": the present PNP Government of the 90s, "‘democratic’ convergence"-type of politics as been the route to national salvation: DEVELOPMENT. None of this created ‘cultural space’ had space/gave space for this question of Ethiopia to be thoroughly analysed.

 

During all of this period of the 1970s-90s, the view by many writers was that the Rastafari Community is "apolitical"; 195 excepting for the RMA - the Rastafari Movement Association, and personages within the Community as: Bro. Sam Brown - who ran in the 1961 Election; Jah Lloyd - a relentless and vocal Community and Peoples’ Activist - and his Communal Mansion: the Royal Hola Juda Coptic Church -led by Abuna Blackheart; Dr. Steve Mc Donald - who ran in the 1980 elections; and Bro. Acento Foxe - former Chairman of the November the Second Committee - now the present International President of the IEWF Inc.; amongst other known - leading Rases who entertained a pseudo-socialist interpretation of The Movement, who are seen as a minority. It is this perception of "apolitical ness" among the Rasta Community itself, that has led to the ‘political questions’ relating to the NEED FOR A FREE ETHIOPIA; THE RESTORATION OF THE SOLOMONIC DYNASTY; and REPATRIATION, being shunned, not discussed, and, or, contextually misconceived.

 

This Chapter of our Paper will present in a chronological manner, some of the activities of the Community, in addressing the above challenge. The bulk of these activities range between the period 1981-91. And while such concerns are now becoming more aired and acted upon within the Community of the 1990s, such represent a far-cry from the juncture of 1974-at which point the Dergue usurped the Constitutional Monarchial Government, and the Rastafari Community remained almost silent and inactive for over six years. The annals of history has recorded the changing face of Ethiopia; and these previously unrecorded Rastafari activities are to be welcomed, analytically studied by the academia and the Rastafari Community, and acted upon by the Rastafari Community.

 

For the resolve to this question of the occupation of Ethiopia by the Soviets and Eastern European forces and allies; and the continued bloody rule of the Dergue-which has declared itself "socialist", and declared Ethiopia a "Republic," can only end through the active involvement of ALL ETHIOPIANS AT HOME AND ABROAD. Such will obviously DEMAND, the Rastafari Community’s indepth contact and working relationship with The Royal Family-now in exile, and based in London; as well as it will, DEMAND, Government-to-Government relationships; and the Rastafari International Community CO-OPERATION and ACTIVE INVOLVEMENT. The cultural-actions of certain Rastafari Communities and individuals, are leading to these directions, and only NEEDS CO-ORDINATION, and ORGANIZED INTENSIFICATION…

…

R.I.T.A Conference - The Royalist Question and the E.O.C.: Royalist Beginnings in the Local Rastafari Community

 

The question of the occupation of Ethiopia by Russian-backed forces, and the need for the Restoration of the Constitutional Monarchy/the Solomonic Dynasty was NOT discussed by the Rastafari International Theocracy Assembly Conferences (RITA) of July 23rd-25th, 1982, held in Ontario, Canada; and, July 18-25, 1983, held at Mona, UWI, in Jamaica. It should have been discussed at this second RITA conference, held in Jamaica, if the preparatory procedures leading up to this conference, and agreed upon by the National Rastafari Community, were not derailed by a new set of national organizers, who finally led in the hosting of this conference.

 

I was present at the First Preparatory RITA meeting held had the Tom Redcam Library, Kingston, Jamaica, in September of 1982. Here, an informal report of the first RITA conference was given; and, the preambles for hosting this conference in Jamaica were set out. It was mandated, by this small gathering that we had to "organize" the national Rastafari Community, and as such alert them to our aims and objectives in the hosting of this conference. We were to also gather from this National Rastafari Community, suggestions for the Agenda topics that the Community needed to Reason upon, before hosting this International conference; as well as, topics that would NEED to be Reasoned upon at the International gathering itself. At this gathering I was nominated and elected as Chairman of the RITA Preparatory Committee.

 

While going throughout the Rastafari Community, nationally, I thought it fit to include the question of the Restoration of the Solomonic Dynasty, as an agenda topic to be discussed Nationally. This decision came about, with my earlier Reasoning with Bro. Ascento Foxe and the November the Second Committee Brethren’s of 7 Oxford Street, Kingston, from 1981-82; and Bro. Joseph Nathaniel Hibbert - one of The Founders of the Rastafari Movement, from 1981-82; and later, with the Honour of meeting one of His Majesty’s Granddaughter, Keyet Makonnen in 1982-83 - who had been forced in exile - as she daily bemoaned the breaking up of her Family and the bloody-ravaging of her Nation - from which she and others were torn. It was here that I first learnt of this Royalist Struggle against the Dergue, for the Restoration of the Solomonic Dynasty. It was here that the intricacies of this Struggle, that were never aired by the international media system, and the academia, were first shared with I-man. For example, it was here - at Bro. Foxe November the Second H.Q. - at 7 Oxford Street ‘down-town-Kingston’ - that I first saw an EDU - Ethiopian Democratic Union News Letter, which categorically damned the collaborating EOC-the Ethiopian Orthodox priests, who were working with the Dergue/in a regime run by the Dergue. This EDU News Letter, most of all, reported that the Egyptian Coptic Synod, DID NOT RECOGNIZE THE ELECTION OF Monk Melaku Wolde Mikael - election and consecration to Abuna Tikle Haimanot - the third Patriarch of the Ethiopian Church; nor, any other EOC Church official (which, thus included, EOC hemispheric officials - as Archbishop Mandefro) as the Dergue had overridden and usurped thousands of years of Church Tradition, set out for the election of Church Officials.

 

Thus, at this gathering of the Second Preparatory RITA Meeting, held at the Students’ Union, Mona, UWI, on Wednesday 13th October, 1982, FOR THE FIRST TIME THIS QUESTION OF ETHIOPIA WAS REASONED UPON. Slated as: "The Question of the Restoration of the Solomonic Dynasty, e. g. the question of non-recognition of the EOC and the election of [Abuna Tikle Haimanot and] Archbishop Mandefro..." The EOC representative, Ras Suraffel (sent by Priest "Kez" Estifanos, of the Maxfield Park EOC HQ, whom we had these discussions with firstly), found himself in a very awkward position that night, as he too did not know/was not told of these new developments: where the EOC`s Patriarchal Election was considered as being, "NULL AND VOID", by the Egyptian Coptic Church (and other Orthodox Churches-internationally). THE EOC REPRESENTATIVE AND THE CONGREGATION DID NOT KNOW OF THE EOC’S "PLEDGED SUPPORT FOR ETHIOPIAN SOCIALISM." The EOC representative, as well as most of the congregation were not aware of the intrigues surrounding the Dergue and its damned-collaborators, as priest and civil servants who continued to work for the Dergue. These people, it was felt, had the choice of fleeing into exile, as many other priests and civilians had done. Or, fighting on the side of the opposition forces against the Dergue. Ones were startled to learn that the Dergue had murdered so many thousands of innocent people, among which, were His Majesty’s personal Priest/Chaplin, Abba Samuel; while hundreds of other Church officials as the (recognised) EOC Patriarch His Holiness Abuna Theophilos, remained in jail. (It should be noted, that at this Second Preparatory RITA meeting, that I was given the task of Chairing the gathering and setting the Agenda; and that, the Second of November Committee sent their Information Officer - Ras ‘Abuni’ as their representative.)

 

Here began for the first time within the Rastafari Community, A REASONING upon the POLITIC OF ETHIOPIA; the international communist conspiracy - that aimed to extinguish the Ethiopian Glory - from off the globe of existence; and the functional role of the international media system, in collaboration with Western-Euro-Asian Governments, to paint the worst picture of His Majesty - himself, and His Monarchial type of Government, that had embarked on a Modern Ethiopianist path of Development-for the benefit of All Ethiopians at home and abroad.

 

This reasoning placed many of the delegates in an awkward position, as they held varying degrees of alliance with, and credence for, the socialist and communist ideological interpretations, as espoused nationally and internationally. And this too remained the position, as the majority of the newly recruited organizers for this second international conference, were themselves, political activists of such persuasion, in one way or the other. And they would have found it very hard to rationalize their `socialist tendencies’ before a International Community, who were to be brought into the Light-of-these-things. Had this agenda topic been explored, under whatever workshop topic, it would have found many of the International delegates themselves in a very-unorthodox position, as supposedly Theocrats, who embraced socialist tendencies and, or, nationalist tendencies, and were actively working with/within such national governments. 197 [N. B. Footnote 197 read: The varying politics of the day were being discussed from the 1st RITA conference, as we learn from, Leila Heath, "Rasta’s unite ‘friend to all enemy to none’" Daily News, July 30, p. 9: Ras Ily of Ianola-(St. Kitts-Nevis), "In his address, Ras Ily also of Iaynola enumerated the aims of the Rasta Brethren Movement in these Windward isles. Ily surprised everyone when he declared, ‘Rastas will soon be running the government there.’"

 

Thus, if the mandate of the Second RITA Preparatory Meeting, for the discussion of the ETHIOPIAN QUESTION, been carried through, the varying ideological orientations, as they relate to the Theocratic orientations of the Rastafari Community, and to Nationalist politics, would have logically emerged to be reasoned upon. […]

 

We would love Readers to know that the ultimate aim of this First and Second Preparatory RITA meetings, as too, of the First RITA International gathering - as far as we percieved it was to "organize" The Movement. This too was Our hope, in organizing for the Second RITA International gathering. We have however noted keenly the perceptions of some writers, as L. T. Semaj, ibid, "Inside Rasta...," pp. 37-38, which said otherwise: "There have been three important developments so far in phase three. The first represents a number of attempts at synchronizing (not organizing) Rastas. In 1982-83, we had a series of five meetings with different houses, to try to get a voice of Rasta speaking on its own behalf as a group. A number of Rasta houses refused to participate. There have been three international Rasta conferences. The first one, held in 1982 in Toronto, consisted of workshops around theology; Rasta and the community, the law, police, media; Rasta and the family, education and the economic system. The second conference was in Jamaica in 1983. Workshops covered spiritual values, economics, health and education, media, repatriation and human rights, The third conference was held in July 1984 in Trinidad." (my emphasis)

 

In fact, the Trinidad Conference did not take place. It was postponed because of organizational problems in the Trinidadian Rastafari Community. And this was why there was a National RITA Conference on the UWI-campus, July 1984.]

 

How would they have rationalized with the heart-rending Report from the Grenadian delegate, who first made it known, that the Bishop Government and party cohorts were now rebuffing the Rastafari Community, after the Rasta Community was instrumental in their `bloodless-coup’. Here we learnt of the frequent harassment, jailing, beatings and even incidents of martyrdom that were betaking the Rastafari Community in Grenada. The Rastafari Community members of the Army (as too others in the general civilian-populace) were locked-up-enmasse, for refusing to cut their locks and for refusing to stop smoking ‘the Herb.’ It was to be the beginnings-of-a-‘revolution’-that-was-to-self-destruct. 198 [See Everton McPherson, "(Answer to Question:) ‘Discuss the Grenada Revolution and its termination as a case study application of Marxist theory and practice in the Caribbean.’" (A Caribbean Social Structure M.Sc. Qualifying Paper, Sociology Dept., Mona,UWI, 1986/7).] (It should also be noted here, that the November the Second Committee did not send any representative to the Second RITA International gathering; and that, I was a registered representative of the Youth Black Faith: Nyahbinghi Order of His Majesty throughout the duration of this conference.)

 

RITA and The Crown: A Royalist Challenge to the Local Rastafari Community

In July of 1984, there was a National RITA Conference called at the Mona, UWI. Here again THE ETHIOPIAN QUESTION: ROYALIST STRUGGLES FOR THE LIBERATION OF ETHIOPIA AND THE RESTORATION OF THE SOLOMONIC DYNASTY, WAS NOT DISCUSSED, and only arose-by-the-way. The agenda for this gathering DID NOT include the Ethiopian Question, and it was only through a letter that was read between one of the workshop intervals, from Prince David Makonnen, Grandson of His Imperial Majesty Haile Selassie 1, sent to The Nyahbinghi Order, that the issue was mentioned. This question was not discussed, even after the reading of this letter. And again the Community DID NOT have any follow-up reasoning of this issue, arising for the second-time in the local Rastafari Community (this time, arising from The Royal Family itself). The letter read:

"June 26, 1984

To Representatives of the Order Of Nyahbinghi

69 Church Street

Kingston, Jamaica W.I.

From David Makonnen, Grandson of

His Imperial Majesty, Haile Selassie I

 

Hail Brethren,

 

I am sending this letter with Iyata Farika Birhan to ask you to work with her in getting two representatives of the Order of Nyahbinghi to meet with me Prince David.

This is David’s Message:

 

We have a group which was recently formed in the United States by I, Prince David, known as `The Ethiopian Solidarity’.

 

The basic purposes are,

(1) to find a peaceable solution to the current situation in Ethiopia, and

(2) to reinstate the constitutional monarchy with a democratic system.

 

We would like to invite the parties that want to return to their country to join us in this effort for Ethiopia’s freedom. It is everyone’s effort combined that will make this happen. I pray for a united effort, physically and spiritually.

 

I would like to come for a two day conference. My basic purpose in meeting with heads of Rastafari House is,

 

(1) to explain my mission; (2) reason on raising funds to support the cause; (3) to reason on the current event in Ethiopia; and (4) reason on the return of the Crown to the Throne.

 

I would like this meeting to happen as soon as possible. Please notify me by letter through Iyata Farika if you will meet with us. I will be waiting for your reply.

If Jah be with us, who can be against us ?

 

Enclose, Please find documents which Iyata Farika will explain to you.

 

Give Thanks

(Sgn.) D. Makonnen

David Makonnen

(N.B.) Extract from Le Journal de Geneve, 10.17.1974, Emperor’s Grandson asked to surrender.

Extract from the Newe Zuericher Zeituing, 10.17.1974, Emperor’s Grandson ordered to return Ethiopian Army Oust Prince, 24, Herald Tribune, 28.10.74." (my emphasis)…

R.I.C.W.C. INFO

Excerpts from

Ibid, Mc Pherson, RASTAFARI and POLITICS…

CHAPTER 6

THE ROYALIST FAMILY-IN-EXILE CONTINUING STRUGGLES: 1989-1991,

subsections called: Intensified Opposition against the Dergue: TPLF 1989-Nov. 1990; EABIC Reparation-Repatriation Call, pp. 194-196; The National Assembly, p. 196; The Birth of the RICWC; and, "The Summary Report’" Ideological Contents and Implications, pp. 197-200.

…..

Intensified Opposition against the Dergue: TPLF 1989-Nov. 1990; EABIC Reparation-Repatriation Call

 

Back-home in Ethiopia, we gathered from the international-media, that there was another unsuccessful attempt to overthrow the Dergue. This was reported by all our media houses-locally, and literately responded to by IEWF International President, Bro. A. Foxe, in a letter to the Editor, entitled, "Coup attempt," The Daily Gleaner (Views in Brief), May 30, 1989, p. 9.

 

In early 1990, we learn through the international media, of the former colonial led authorities - based in Jamaica, Governors Sir Hugh Foot and Sir Kenneth Blackburne attempts to get His Majesty Emperor Haile Selassie, to deny in June of 1959, the divinical claim placed upon Him by the Rastafari Worshippers. And this was an attempt reverted to, after the failure of the colonial authorities, to "convert" Rastas to the "Moral Rearmament" campaign. Had it succeeded, the colonial authorities could have rest assured that they had routined The Movement, into being qualified as mere pacifists. Thereby, taking out the ‘political-sting’ of its anti-colonial, anti-Monarchist: anti-capitalist and anti-imperialist ideological orientations that had been so marked from its inception and throughout the Rastafari historiography. The article in question was written by Richard Heller, and entitled, "Britain pulls off a Rasta stroke," The Daily Gleaner, Jan. 7, 1990.

 

Brother Prince Emmanuel Charles Edward, the spiritual head of the EABIC-the Ethiopian Black International Congress Church, continued his ever persistent Repatriation & Reparation call on the Queen Elizabeth 11 of Britain and all other nations that had enslaved he Black Man: Ethiopians, throughout history. This was aired through the international media: see Kathy Boehnlein, "Repatriate Black nation urges head of Ethiopia Africa Black International Congress Church," Westminster Gazette, May 17, 1990, p. 3B.

 

Also, in late October of 1990, we learnt of further advances made by the opposition forces Back-Home in Ethiopia. In an article by Francis Mdlongwa, entitled, "Ethiopia’s leader fighting for life," re-published in, Our Own, Vol. 1 No. 1 March-June 1990, p. 7. The continued successes of the TPLF - the Tigray People’s Liberation Front against the Dergue had caused senior western diplomats analysing the situation to see the period as a `do-or-die’ one for Mengistu’s regime. The TPLF had also earlier in May of the same year refused the Dergue’s offer of unconditional peace talks. Mengistu reacted in a televised broadcast by saying:

"`There is but one choice before the people: Either the dismemberment of the country or defuse this vile conspiracy by mobilising all available resources to score a radical and strategic victory.’"

 

"`Our enemies have taken our peace efforts and patience for weakness.’"

The TPLF by this had control of Tigre, and had seized at least three garrisons towns in neighbouring Wollo and Gondar province; with thousand of Ethiopian troops killed and wounded.

 

The TPLF ally, the EPLF, on the other hand, "held peace with a government delegation in Atlanta, Georgia, in September under mediation of former U.S. president Jimmy Carter." With the next round of talks being slated to take place in Nairobi, on November 18, 1990. (We/the Rastafari Community: the R.I.C.W.C. - the Nyahbinghi Order of His Majesty Rastafari International Co-ordinating Working Committee later learnt at a first hand level, of this historic "peace talk," in early 1991, from A Royalist emissary: Mr. Assefa Adefris, who visited Jamaica. This we will soon deal with-in proper chronological stead.) [N. B. ibid, Mc Pherson, RASTAFARI and POLITICS…, CHAPTER 6, subsection called: Bro. Assefa Adefris: The PCETG and The Nyahbinghi Order: RICWC, pp. 214-216.]

 

The National Rastafari Assembly

 

On Saturday November 17th-Sunday 18th, 1990, a National Rastafari Assembly was called by The Nyahbinghi Order of His Majesty Rastafari, at the Social Welfare Centre, Mona, UWI. As one of the invited Delegates, to this Reasoning, I was Honoured to have been invited by the organizing core of Brethrens,’ that hosted this historic moment within the Rastafari historiography, to Chair The-Gathering. And this I did for the two days duration of this memorable time within the Rastafari historiography. We first prioritized the Agenda from the moment we had received our invitation that was set and sent out to invitees. This then, formed the methodological approach throughout the two days of intensive Workshops on varying topics. The Workshops were dealt with in this order: i) Repatriation ; ii) Injustices: which dealt with the Injustices meted out to The Rastafari Community, as they related to: a) Media; b) Education; c) Human Rights-as the use of the Sacramental Herbs; and other injustices meted out at the various workplaces and in the civil society, against the Rastafari Brethren and Sistren; iii) Planned Celebration: a) The 25th Anniversary Silver Jubilee Celebrations of the Visit of His Imperial Majesty Emperor Haile Selassie on April 21, 1966-1991; b) 50th Anniversary of Victory over the Italians - 5th May, 1941; c) Centenary Celebrations, 23rd July 1992.

 

Distinguished speakers at this National Assembly were: Ras Boanerges, from the Nyahbinghi Order; Ras Shadrack, of The Church Triumphant; Bongo Blackheart and Congo Stone, from the Juda Coptic Church; Ras Howard, from the IEWF, and Ras Historian, of the RITA.

 

In the aftermath of these presentations, the collective of I & I, that came together so mystically: that formed The Secretariat, placed two other areas to The Elders and Youth, and Mansions present. They were: i) Suggestions from The Secretariat and Problems Associated with its proper functioning; ii) Functions of The Secretariat.

 

The Birth of the RICWC; and "The Summary Report’s Ideological Content and Implications

 

The successive Reasoning that flowed from this National Assembly, gave Birth on the 21st of November 1990, to: The Nyahbinghi Order of His Majesty King - Rastafari International Co-ordinating Working Committee-the R.I.C.W.C.. The RICWC objectives were three fold: i) to bring to proper co-ordinated accomplishment the three planned Celebrations, mandated to be hosted by the Rastafari Community; ii) to further international co-ordinations within the Rastafari Community, with the ultimate aim of the realization of Repatriation, and a positive redress to the many injustices meted out to the Rastafari International Community, through a local and international constitutional approach, and active involvement within cultural-nationalist struggles, confronting and combating the Rastafari Community: and Ethiopia’s and Ethiopians Sovereignity; iii) the RICWC would serve as an International Co-ordinating Working Committee, for the organizing and centralizing of The Movement, Internationally, from which would arise proper Developmental Programmes for the benefit of The Community: Our People, and Humanity. A number of follow up Reasoning took place; along with the initiation of other activities-that flowed from Our mandated and created Programme-of-Action, that were all outlined within, and epitomized through the "Agenda for 1991 International Preparatory Reasoning," which were circulated - along with other related documents throughout the local and international Rastafari Community.

 

One of the most profound outcome of the workshop relating to REPATRIATION, was the expressed need for the recognition of The Restoration of the Solomonic Dynasty, as a prerequisite for Repatriation; and the resolute NEED for a Rastafari International Delegation, to visit the Dergue, in Ethiopia, and that for a realization of Repatriation, a careful study of past and present Ethiopian politics, would be necessary. And while accepting the historiographic importance of the EWF, and the Sheshamane developmental link, there was also a unanimous agreement that, the Rastafari Community deepened and consolidated its Continental: Pan-Africanist, and Internationalist links, by gaining observatory status in the OAU, and the establishing of a working developmental programme with the OAU and other relevant world forums and institutions as, the U.N. etc.. All of which would be administered through the formation of A National Preparatory Repatriation Committee, to be supported by the relevant sub-committees; that would be the springboard for the formation of an International Repatriation Committee, to come into being at the July 23rd Centenary Celebration and International Reasoning, to be held here. It would be from here that an International Delegation to Africa, would be chosen and supervised.

 

In this Repatriation workshop also, a call was made, on both days of the Assembly, for the Rastafari Community to become partisan - politically-involved. The Nyahbinghi Order continued its rejection of such a development proposed by Ras Historian - Chairman of RITA - the Rastafari International Theocracy Assembly; and Abuna `Blackheart’ Studwick, High Priest and communal Head of the Royal Juda Coptic Church

 

We will not here go into any further aspect/deeper analysis of this Reasoning; but will present the core of what transpired throughout, and in the aftermath of this Reasoning, as they relate to our subject topic: the ideological orientations of the Rastafari Community.

 

THE QUESTION OF "POLITICS," WAS ALL OVER AND DEEP WITHIN THE DELIBERATIONS ON THIS HOPE OF "REPATRIATION." It permeated all the resolute needs identified, as they related to the need to study - the 1960 Report, the United Rases Organization (U.R.O.) - the first umbrella movement in the Jamaica Rastafari Community and the Rastafari Movement (whose membership did not go on the Mission, as they had either, withdrawn, were arrested, and, or, politically-thwarted), and, the 1961 Mission to Africa Report. This question of "politics" permeated also the resolute need to gain, A Preliminary and verbal report from Mortimo Planno of the 1961 Mission, with a 1990 perspective (which was later received - and was filled with a lot of "political-implications" at a Theocratic, Pan-Africanist and Black Nationalist level); while retrieving, The Technical Report of the 1961 Mission - a Report that supplements the 1961 Majority and Minority Reports; but was never made public, by Prof. Rex Nettleford, or, the then PNP Government of the day.

 

We will however here only quote the parts of this Repatriation workshop that related to A Royalist Recognition and the question/position of The Constitutional Monarchy; and resolute need for knowledge of "Ethiopian politics"; and the need for the Rastafari Community to be "politically involved."

 

The "Summary Report..." stated:

"2a The restoration of the Solomonic dynasty was expressed by the I.E.W.F. as a pre-requisite of attaining repatriation. This included the full recognition of the Crowned Prince and other members of the Royal Family in exile. The I.E.W.F. Representative, further expressed the need for the National Rastafari community to meet and greet Crown Prince during his proposed visit to Jamaica.

 

Meanwhile, it was expressed by the Nyahbinghi representative that the restoration of the Solomonic Dynasty implied the recognition of the Royal Family and that His Imperial Majesty, Emperor Haile Selassie I was first and foremost for the accomplishment of repatriation in our lifetime. Also, that with an over emphasis (whether seemingly constitutionally entrenched) on crowned Prince Zara Yacob, this was misplaced as it is His Imperial Majesty King Rastafari who is fully recognized as the REIGNING KING OF KINGS FROM THAT TIME TILL THIS TIME AND FOREVER.

b. It was further resolved that there should be a Rastafari delegation to visit the Dergue (the present Ethiopian Government); as well as the Rastafari community representatives in Sheshamane. It was decided and agreed upon that for the realization of repatriation, careful study of past and present Ethiopian politics (such as the secessionist Somalia and Eritrea conflicts and the Alien Marxist Russia-Cuba ideology) would have to be conducted. The assembly further recognized the historiographic importance of the Ethiopian World Federation - Sheshamane development link..."

The Nyahbinghi Order, as the most traditionalist Mansions within the Rastafari Community, while agreeing-collectively, with the above need for knowledge of Ethiopian politics, as a pre-requisite of attaining Repatriation, DID NOT however apply such to the localized situation. Such then would have implied, the need for knowledge of the Rastafari Community’s ideological trajectories, throughout its sixty-one years of existence, as well as, knowledge of the varying `politics-of-the-day’ that has confronted the Rastafari Community, since the Birth of this Faith, in 1930. [THIS IS WHAT OUR WORK, RASTAFARI AND POLITICS..., IS FULFILLING...] The call by Ras Historian on the first day of the Reasoning, upon "Repatriation," for "political involvement," created the first of much uproar. He said that, the Rastafari Community, locally, should seek to put up fourteen candidates by the next General Election; to redress the injustices been meted out to the Rastafari Community and Our People at large, which inevitably prevented the realization of Repatriation. Because of the tremendous dissent against this call, by a majority of the Assembly present; and with an obvious misunderstanding of The Chairman’s mediating remarks upon this affair, Ras Historian of RITA self-ejected himself from the rest of the first day deliberations.

 

Having missed the first day deliberation, Abuna ‘Blackheart’ of the Royal Hola Juda Coptic Church of Rastafari, while speaking on concrete suggestive for the Planned Celebrations-in particular the slated Centenary Celebration of July 1992 to come, also touched upon aspects of the earlier workshop topics of Repatriation and Injustices. And here he emphatically stated the need for the Rastafari Community to assume "responsibility" - "Governmentally," for Our Community: The People’s Liberty and Security. As "Guardians" of Our People, such implied the active involvement of the Rastafari Community, and as such the submission by the Community of candidates for the next General Election. He also boldly stated, the need for the Community - in particularly the Nyahbinghi Order, to recognise the EWF, (and in particular the IEWF), as an institution given by His Majesty for the development of Us as A People.

 

He rationalized, this need for `political involvement’ - "our political Rasta," by using a Pan-African rationale. Saying that, if the Rastafari Community - here in Jamaica agreed to Mandela, to be ruling in South Africa, and as such assume the responsibility of his People; then the same applied out here - to the Rastafari Community to recognise their "responsibility" - to challenge the due-process of "Euro-American- post-colonial Westminster model":...

…

Bro. Assefa Adefris: The PCETG and The Nyahbinghi Order: RICWC

 

(We had again jumped the chronological-gun of Our presentation, by giving immediately, the response of the U.K. EWF to the newest developments within the Rastafari Community, and in particular - within the IEWF itself. However, in proper stead, of this our presentation of the continuing Royalist Struggles, the meeting between the RICWC and the PROVISIONAL COMMITTEE FOR ETHIOPIA TRANSITIONAL GOVERNMENT COMMITTEE (PCETG), has to be highlighted.....)

 

In the aftermath of the National Assembly Reasoning on November, and the already mentioned-numerous activities of the RICWC, We, as Ilect of Throne, had led a delegation of Rases and Dawtas to the EOC - the Ethiopian Orthodox Church, situated at Maxfield Park Road, Kingston, on Sunday the 9th of December. The objective, was to initiate working links with the EOC and RICWC; and meet the Abuna of the EOC - Abuna Yeshaq - who was then visiting. While waiting upon these meetings to take place, We were introduced to Bro. Assefa Adefris, one of the Co-Chairman’s of the PCETG.

(The other Co-Chairmen are: Dr. Ephraim Isaac, and Dr. Kassahm Bisrat.) The PCETG was formed at a Conference convened in Toronto, Canada, July 12-16. Gathered at this meeting were Representatives from the leading opposition forces in Ethiopia against the Dergue. These included: the Ethiopian Democratic Union - EDU; the Ethiopian People Revolutionary Party - EPRP; the Ethiopian New Democratic Union-ENDU; and the Mass Peoples’ Socialist Organization Part - MPSOP.

 

Assefa was not allowed, through organizational rules, to divulge any sensitive information to the RICWC. Such he said, would have to be done with the collective knowledge and go-ahead given by the other Co-Chairmen of this Committee.

 

We were however told that another major meeting of the PCETG would be convened in Georgia, USA, on the 16-26 of January, 1991. This information was brought to the Executives: The Elders of The Nyahbinghi Order and general Membership of the RICWC, in Kingston.

 

The following day: the 10.12.90, We were fortunate to meet Assefa again, at 133 Tower Street. He was escorted by Sis. Rita Marley; and was to form apart of the Delegation that was slated to meet the Mayor of Kingston - on RICWC-EOC business. We immediately convened a meeting of the RICWC executives and membership, with Assefa.

Here the group was (again) told of the PCETG; the restrictions been those as set out above. Assefa was highly enthused to have seen our activities, and to have gleamed over our documents. He stated categorically, that had he known of our meeting, he would have immediately contacted his Brethrens - to get their go-ahead.

 

Tentative suggestions for the RICWC to be apart of the EDU, and collectively be part of the PCETG, was explored. It was tentatively proposed, that The Nyahbinghi Order would send at least two Delegates to this Conference to be held in Georgia, early the next year. We got a Report of some of the short-comings that this young Committee faced, in essence of mobility and been positional - in this WARFARE AND ROYALIST STRUGGLES FOR THE LIBERATION OF ETHIOPIA.

 

Most of all, Assefa told Us of the Dergue’s offer of a peace-talk with the PCETG, on November 12, 1990, that was refused by these PATRIOTIC FIGHTERS. He further told the meeting that as apart of the continuing educational program on Ethiopia’s History, he was presently in the planning stage of establishing a Ethiopian museum in the name of His Imperial Majesty, in California. It was suggested to this close-associate of His Majesty, Bro. Assefa, that a similar Museum be established in Jamaica, as the impact fullness of this been here in Jamaica-where the Rastafari Movement came into Birth, would be more internationally felt. Assefa welcomed the suggestion. And tentative processes were here implemented, to enact this reality. The Museum itself, in California (and as proposed for Jamaica) would encapsulate over 9,000 years of Ethiopian History. Gifts were exchanged; and plans to defray certain encumbrances met by Assefa to realize his hope of this Museum, were looked into.

 

For his part, Assefa’s observation needs to keenly noted. He painstakingly urged The Rastafari Community to work-hard-continuously to achieve our goals; while bemoaning the factor of a lack of developmental programs within the Rastafari Community. This disappointment was due to a lack of planning and project implementation. He also urged Us to always see Education and Agriculture (i.e. going back to the land enmasse by the Community has to be a priority) were the key development tools at our service, which we should exploit fully.

 

The Nyahbinghi Order did not act upon sending any delegate to this historic meeting-that took place in Georgia, USA. Thereby, missing the first physical-working contact with Royalist Fighters of Ethiopia - who were combating the Dergue. Other things and trips abroad were given higher priority over the furthering and bringing to fruition of this contact. The channels, however, still remains open....

AND WE WOULD THUS URGE THE NYAHBINGHI ORDER, AND RIGHTLY SO - THE RASTAFARI COMMUNITY, TO COLLECTIVELY APPROACH, REASON WITH, AND STUDY THE ORGANIZATIONAL PROCESSES AND OBJECTIVES OF THE PCETG, AND ITS MEMBERSHIP, WITH A VIEW OF BEING A PART OF SUCH A ROYALIST LIBERATION MOVEMENT. 276 [Footnote 276 reads: All of the above were taken from "RICWC Minutes of the meeting with Assefa Adefris - of The Provisional Committee for Ethiopia Transitional Government-PCETG, 9.12.90; 10.12.90, at the EOC, Maxfield Park, Kgn., Ja., and at 133 Tower St., Kgn., Ja.; taken by Ras Everton Mc Pherson - Ilect of Throne of the RICWC; Rases Ivi and Sojie."]

 

AND WITH THE HIGH LEVEL OF INTERNATIONAL POLITICS INVOLVED IN THESE CULTURAL AND IDEOLOGICAL ACTIONS, CAREFUL STUDY OF THE SECURITY IMPLICATIONS OF THE RASTAFARI COMMUNITY, OUGHT TO BECOME PRIORITIES, OF THE RASTAFARI COMMUNITY’S APPROACH. For, We have seen where the CIA has infiltrated Organizations, that purport to be Royalist-in-nature; and We have also seen where The Rastafari Movement -Internationally - has been co-opted by ‘socialist movements and ideology’; and We have seen also where the differing Nationalist Governments - especially in the Caribbean (and especially with the direction and help of respective emporiums) have proven themselves capable in the thwarting of the Movements major objectives.

 

In January of 1991 we learnt of the unfateful death of, Prince Merid Beyene, an exile grandson of Emperor Haile Selassie, in a hospital in London. (See "Grandson of former Emperor Haile Selassie of Ethiopia is dead," The Daily Gleaner, Jan. 9, 1991, p.24.) "There were no details of funeral arrangements and no mention of any close surviving family members"…