960
Journal of Black Research
Quantity 40 Quantity 5
Might 2010 960-973
© 2010 The Creator(s)
10.1177/0021934708320135
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http://on-line.sagepub.com
Rasta Evolution
The Theology of the Twelve
Tribes of Israel
Monique Bedasse
College of Miami
This article is concerned with the evolution of the Rastafarian movement
by the particular instance of the Twelve Tribes of Israel. It supplies a
critical therapy of Rasta theology by delving into the particulars surrounding
the methods by which Haile Selassie’s divinity is conceptualized. Putting the
Rastafarian movement inside the context of African resistance in the New
World, it argues that as the movement evolves, it stays wedded to the
beliefs of Ethiopianism.
Key phrases: Rasta; Rastafari; Rasta theology; Twelve Tribes of Israel; Rasta
evolution; Ethiopianism
Perception in the divinity of Haile Selassie is foundational to the Rastafarian
movement. This is so regardless of the decentralized nature of the movement
and the existence of totally different mansions, equivalent to the Twelve Tribes of Israel,
the Bobo Shanti, and the Nyabinghi. Rastafarians consider that the Emperor
Haile Selassie is the 225th descendant of the throne of David, which represents, in line with Ethiopian legend, the oldest throne in the world. The
union between David’s son Solomon and the Queen of Ethiopia, Makeda
(Queen of Sheba), led to this lineage. The Kebra Nagast tells the
story of Makeda touring from Ethiopia to Jerusalem to see Solomon, of
whose knowledge she had heard.1 Solomon and Sheba produced an offspring,
Menelik I, who was born in Ethiopia. As the story goes, Menelik I turned
the first King (out of the line of Judah) of Ethiopia. Haile Selassie I
turns into royalty as a result of he is a descendant of Menelik I, who is a direct
descendant of King Solomon. The overall consensus amongst Rastafarians is
that the Christian church buildings of the West ignore the line of David as a result of it
supplies a blatant hyperlink to Africa and “reconnects Africans to Biblical
historical past” (Naphtali, 1999, p. 102). Haile Selassie’s heritage and divinity are
undisputed inside the movement. There is little doubt that Haile Selassie
got here to meet prophecy, and proof that he had come to collect Israel is
Bedasse / Rasta Evolution 961
present in the biblical guide of Revelations, which proclaims, “Behold, the
Lion of the Tribe of Judah, the Root of David, hath prevailed. . .” (Rev. 5:5,
King James Model).
Nonetheless, Rastafarian thought regarding Haile Selassie’s direct relationship to Jesus Christ emerges as a controversial and multifaceted difficulty.
Past the level of his primary divinity, the Question Assignment of precisely who the
Emperor Haile Selassie is represents a degree of rivalry inside the movement. An examination of the theological variations inside Rastafari contribute a lot to the discourse on Rasta, not as a way of fostering division
however, fairly, in an try to advertise higher understanding, to reveal the
complexities inside Rastafarian thought, and to appropriate the misguided generalizations which have plagued scholarly works on the subject.
One of the earliest scholarly works on Rastafari declares that each one Rastas
see Selassie as the dwelling God (Nettleford, Smith, & Augier, 1960). Many
subsequent works adopted swimsuit and perpetuated the concept that the
Rastafarian religion was a monolithic one. As the movement developed, nevertheless,
students started to acknowledge variance inside Rastafarian thought and to
acknowledge important group specificities (Homiak, 1985; Spencer,
1999). It turned clear that the widespread notion that each one Rastas noticed Haile
Selassie as Christ returned didn’t ring true. Although his divinity stays at
the core of all Rastafarian thought, there exist varied interpretations regarding his exact relationship to Jesus Christ. The construction of the movement facilitates such variance, as Rasta constitutes an oral tradition, with no
written structure or guide of guidelines. Moreover, the movement is a
decentralized one. In his astute research of Rastafarian theology, William
David Spencer (1999) deduces that “inside Rastafari is a multiplicity of
religion stances” (p. xvii). Earlier works on Rastafari didn’t interact this heterogeneity, as they did not acknowledge group specificities inside
Rastafari. Broad generalizations masked the complexities inside the movement and prevented critical and nuanced therapies of Rastafari as a religion.
The current enterprise provides a case research of one specific Rastafarian
group, the Twelve Tribes of Israel. The Twelve Tribes of Israel, the largest
centralized Rasta group, with members throughout the island of Jamaica as effectively
as a major worldwide following, supplies an attractive have a look at the
dynamics of one particular Rastafarian group, with particular emphasis on its
non secular doctrine. The group is offered as a gaggle that is distinctive
in some methods whereas sharing a lot with the wider movement.
The Twelve Tribes of Israel, which was based in Kingston, Jamaica,
in 1968, now boasts branches in quite a few territories outdoors of Jamaica.
These embrace Ethiopia, Ghana, Kenya, Sierra Leone, England (London
and Manchester), Germany, Sweden, California, New York, Barbados,
Grenada, St. Vincent, Trinidad, Tobago, Guyana, Australia, and New
Zealand. The current research is restricted to Jamaica, the place the group was
based and the place its official headquarters, from which each different
department takes its lead, stays.
The Twelve Tribes was based by Vernon Carrington, also referred to as
Gadman, the Prophet, Brother Gad, Gad, or Prophet Gad. Brother Gad is
undeniably autonomous. This signifies that “his pronouncements are the
ultimate phrase on any matter [and that] he is the very important drive of the movement”
(Barrett, 1997, p. 232). Believing that they’re the youngsters of Israel, of
whom the Bible speaks, Brother Gad is hailed as one of the nice prophets
of Israel (in holding with the Biblical custom) by members of the Twelve
Tribes. In his work titled The Twelve Tribes of Israel: Rasta and the Center
Class, Frank Jan Van Dijk (1988) additionally finds that Gadman’s authority in the
Twelve Tribes is unquestioned attributable to the perception that his presence is thought
to meet divine prophecy.
In holding with the orality of Rastafari, the Twelve Tribes locations nice
emphasis on the phrases uttered by the Prophet Gad. There is a common feeling amongst the members that Brother Gad “speaks in parables” and is not
simply understood. The concept that he is a vessel by which the divine
phrase emanates is widespread.2 There is a sure mystique surrounding the
prophet’s persona and the reverence he conjures up from his members. The prevailing perspective of the members of the Twelve Tribes towards Gadman is a
mixture of profound respect and adoration. The dominant perception that he
is “gifted” and “despatched to do the work” conjures up unabated loyalty.
The significance of management to the course of of evolution in the Twelve
Tribes can’t be exaggerated, attributable to the unmatched energy that Gadman
holds. Although the Twelve Tribes has an govt physique, all selections are
made by Gadman. He is not typically anticipated to elucidate his selections to
the govt physique, and generally they’re no extra knowledgeable than the
common physique of members. For instance, in 1987, Gadman determined to droop the traditional actions of the Twelve Tribes. Ten years after he known as for
this break, Gadman granted his first and solely radio interview to Andrea
Williams Greene (1997) in an episode of Operating African. He defined
that the Twelve Tribes “was organizing for years and holding lots of conferences, so we take [sic] a break, a relaxation.”. Curiously, the members of the
govt physique appeared no extra knowledgeable than the common physique of
members, and so they additionally waited for the day when Gadman would enable regular actions to renew. The assumption that Gadman leads by divine
inspiration seals the notion that he ought to be allowed the freedom to
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Bedasse / Rasta Evolution 963
act unquestioningly. Many hesitate to criticize the Prophet, of whom they
are extraordinarily protecting. As many speeches and songs written in his honor
attest, Gadman is hailed as a really particular one who has been despatched by God
to do nice issues on earth. Virtually all Twelve Tribes–associated invites or
flyers for the group’s occasions bear the phrases Lengthy stay the Prophet
Gad. The phrases of a music titled “Prophet Gad,” which is carried out by
Orthodox Issachar (2001) and produced on the official report label of the
Twelve Tribes (Orthodox Muzik), are fairly telling. Orthodox Isaachar
sings,
From 1968 Gadman do [sic] his greatest for you
From 1968 the Prophet Gad do [sic] his greatest for you
In the means he loves us we ought to be loving him too
When he bought that imaginative and prescient he by no means hold [sic] it to himself
He invitations us to this nice and marvelous work . . .
He mentioned learn your Bible a chapter a day . . .
As Christ feeds the multitude Gadman feeds and educate [sic] us too.
The parallel drawn between Gadman and Christ exhibits the excessive esteem in
which he is held.
But, although Gadman’s place in the Twelve Tribes reveals a case of
epistemological authoritarianism, there are nonetheless traces of the epistemological individualism that characterizes the wider movement. The one rule in
the Twelve Tribes that is broadly identified and noticed is the directive of
Gadman that members ought to learn their Bibles a chapter a day in an effort to
discover the fact for themselves. Gadman’s management is greatest described as
charismatic, which signifies that he is highly effective, with attributes that his followers admire, however his strategy is not totalitarian.
The commonly acepahalous nature of the wider movement typically masks the
significance of leaders inside Rastafari. The instances of the early leaders of
Rastafari—Howell, Hinds, Hibbert, and Dunkley—have been recounted
typically. However the dynamics of management in the modern manifestations of
Rasta haven’t been absolutely explored. The Twelve Tribes of Israel, the Bobo
Shanti, and the followers of the Claudius Henry church are the exceptions in
a movement the place centralization and sustained management have lengthy been
resisted. However as Barry Chevannes (1990) factors out, “The shortage of central management shouldn’t enable us to gloss over the presence and function of leaders” in
Rastafari (p. 145). It is true that Howell, Hinds, Hibbert, and Dunkley had been
all believed to “have heroic, if not divine talents” (Chevannes, 1990, p. 145).
King Immanuel of the Bobo Shanti falls neatly into this sample, as he is
964 Journal of Black Research
thought to occupy a 3rd of the holy trinity, and so does Gadman, who is
regarded as divinely impressed, although to a barely lesser extent.
Gadman’s highly effective function in the group calls for that management be
critically thought-about in any dialogue of the theological grounding of the
Twelve Tribes. Frank Jan Van Dijk (1988), in particular reference to the
Twelve Tribes of Israel, asserts that “all agree that Selassie is the second
and ultimate coming of Christ” (p. 7). This is unfaithful in mild of the present
debate inside the Twelve Tribes regarding the function of Haile Selassie and
the official doctrine of the group. The shortage of a doc espousing the
beliefs of the group, coupled with the Prophet’s propensity to position interpretation in the area of the particular person, has prevented homogeneity
inside the Twelve Tribes. The group is present process an unprecedented
surge of questioning as its members search clarification of the group’s stance
regarding the id of Haile Selassie. The present state of the group
signifies that Van Dijk’s conclusion in 1988 is not at the moment consultant
of the Twelve Tribes.
The Twelve Tribes of Israel typically accepts Jesus Christ and believes
in the authenticity of the Holy Bible. The obvious proof of this is
the conventional greeting of the group, which has been used since its
inception at each gathering and performance. It begins, “Greetings in the
identify of our divine lord and savior Jesus Christ who has been revealed to
us in the character of His Imperial Majesty Emperor Haile Selassie.” But
the function of Haile Selassie in relation to Jesus Christ is at the moment being
debated inside the group. There are mainly two totally different viewpoints: on one hand, those that consider that Haile Selassie is the ultimate
Christ who represents the second introduction of Jesus Christ and, on the different
hand, those that see Haile Selassie as one who embodies the spirit of Jesus
Christ and is the consultant of Christ’s throne on earth however not the second introduction of Christ. For the former, Haile Selassie is seen as the dwelling
God, the ultimate Christ of which the Bible speaks. The latter maintains that
whereas Haile Selassie and Christ symbolize the identical spirit, they aren’t of
the identical flesh.
This debate inside the Twelve Tribes was triggered by Gadman’s
responses to the interviewer throughout the 1997 radio interview. The interview
marked a major second in the historical past of the Twelve Tribes as a result of it
represented the first time the chief definitively and formally espoused the
theological place of the group. The next alternate befell
between the Prophet and Andrea Williams Inexperienced, the interviewer:
Interviewer: The Twelve Tribes is seen as nearer to Christianity than different
Rastafarian teams. Is there a primary distinction in doctrine?
Prophet Gad: Sure there is a primary distinction as a result of we see Christ, and
that die and rose once more, and that die for our sin, we see that individual. So
that is, you recognize, a distinct instructing, as a result of is not many see this
instructing, that Christ is the individual.
Interviewer: Not too long ago we’ve had a lot debate on this program, Operating
African, and different applications about the divinity of His Majesty the
Emperor Haile Selassie because it pertains to the return of Jesus Christ. What
are your ideas on the matter?
Prophet Gad: Nicely, Christ is to return and sit on the Throne of David, so
I strongly consider that, you recognize, Christ is going to come back and sit on
the Throne of David.
Interviewer: You mentioned one thing very potent right here and one thing which will
disturb the Rastafarian movement in Jamaica. Christ? You’re speaking
about the return of Christ?
Prophet Gad: Sure, I’m speaking about the return of Christ who is going to
sit on the Throne of David.
Interviewer: Are you making a differentiation between Jesus Christ and
Haile Selassie?
Prophet Gad: Sure I’m making a differentiation, as a result of Christ the identical
yesterday, at the moment and without end. And even after His Majesty say he saved
not by the man character however by the blood of Jesus Christ.
Right here, the interviewer obfuscates the difficulty by stating that the debate issues the “divinity of His Majesty the Emperor Haile Selassie.” The phrase
divinity fails on this context, as a result of whether or not or not Haile Selassie is divine
is not the difficulty underneath debate; perception in his divinity stays safe. What is
being debated is the actual relationship of the emperor to Jesus Christ. In
different phrases, what is his actual place because it pertains to scripture? Although
Gadman makes a “differentiation between Jesus Christ and Haile Selassie,”
this doesn’t imply that he not considers His Imperial Majesty to be
divine. Some members consider that a distinction between Jesus Christ and
Haile Selassie I used to be not made initially by the Prophet and that such a distinction threatens the emperor’s divine standing. In his guide on the Twelve
Tribes doctrine, influential Twelve Tribes member Karl Phillpotts Naphtali
(1999) acknowledges that there have been “new developments in the clarification of our doctrine in accordance with the Bible.” However he factors out that
these developments “on no account deny the divine anointing or Messianic personage of His Imperial Majesty, Emperor Haile Selassie I” (p. 125).
Based on the Prophet, Haile Selassie doesn’t symbolize the second
and ultimate introduction of Christ. In different phrases, Haile Selassie is not Jesus Christ
Bedasse / Rasta Evolution 965
966 Journal of Black Research
returned. As a substitute, it is the spirit of Christ that is inside Haile Selassie. So
Haile Selassie and Jesus Christ share the identical spirit however totally different flesh.
This instructing, for which the Prophet supplies biblical proof, contradicts
the beliefs of many Rastafarians. A Distinguished non–Twelve Tribes Rastafarian,
Douglas R. A. Mack (1999), an elder in the wider movement, declares that
one of the “primary ideas” held sacred by Rastafarian brethren is that
“H.I.M. Emperor Haile Selassie I of Ethiopia is the returned Messiah, the
God Head, the Historical of Days” (p. 51). In Help of this, Barbara Makeda
Lee (1981), a Rastafarian scholar, notes that “the worship of Selassie I as
the returned Messiah, is held as a primary tenet of Rastafarian religion” (p. 13).
Additionally, Leonard Howell, thought-about by many to be the first man to evangelise
Rastafari, was a powerful proponent of the view that Haile Selassie I is the
returned Messiah. The pervasiveness of this view inside Rastafari typically
explains why the Prophet sees the Twelve Tribes as a Rasta group
that gives a “totally different instructing.”
The Prophet Gad teaches that man might be saved by no different identify however by
that of Jesus Christ, recognizing that although Haile Selassie is certainly divine,
he is actually the custodian of the Davidic throne on earth, as “the scepter
shall not depart from Judah, nor a lawgiver from between his toes till
Shiloh come, and unto him shall the gathering of the folks be” (Acts
1:11). In his commentary on the doctrine of the Twelve Tribes and the contributions of the Prophet Gad, Karl Phillpotts Napthali (1999) explains that
in the identical means that Christendom has been
responsible of ignoring this eternal promise contained in the Davidic Covenant
and its professional consultant, His Imperial Majesty Emperor Haile
Selassie I and the Royal Household, so too, are many exponents of the doctrine
of Rastafari responsible of ignoring the significance and significance of Jesus
Christ. . . . Physician Vernon Carrington Gad, the founder of the Twelve Tribes
of Israel group, is an exception. By means of his teachings new mild and
understanding has been delivered to the doctrine of Rastafari. (p. 106)
The concept that Haile Selassie is not the returned Messiah is supported by
a really literal interpretation of biblical passages. The Emperor couldn’t be
the returned Messiah as a result of it is anticipated that the identical Christ who
walked on earth and was crucified will return in “like method.” The biblical passage that speaks to this says, “Ye males of Galilee, why stand ye gazing up into heaven? This identical Jesus, which is taken from you into heaven,
shall so are available in like method as ye have seen him go into heaven” (Acts
1:11). It is anticipated that Christ will return not as a child and never born of a
girl, as was Haile Selassie, however as a person. Napthali explains,
Bedasse / Rasta Evolution 967
David in a imaginative and prescient acknowledged Jesus as the Lord (grasp) Messiah even
earlier than Jesus was born. Jesus is not in the identical class as the different anointed
kings, monks, and prophets of Israel (Messianic personages). He is the Lord
Messiah. All the different Kings on David’s throne had been and are a shadow of him
who is to come back. (p. 126)
This reinforces the concept that Haile Selassie, who sits as a king on David’s
throne, is not synonymous with Jesus Christ. One other music by Orthodox
Issachar, known as “We Are Referred to as,” sums up the present instructing of the
Twelve Tribes as offered by Brother Gad. Issachar sings,
We’re name[ed] by Selassie I identify
It’s a valuable identify worthy to be praised O lord
We’re saved by Jesus Christ identify
It’s a reputation above all names a holy identify
These lyrics present that Orthodox Isachaar is making a distinction between
Jesus Christ and Haile Selassie I. In his “messianic personage,” Haile
Selassie I “name[s],” versus Jesus Christ, who “save[s].”
Importantly, there is opposition to this place inside the Twelve
Tribes. There are those that consider that when the Prophet made a distinction between Haile Selassie and Jesus Christ in his 1997 interview, he had
made a stunning and abrupt departure from what they’d perceived the
doctrine of the Twelve Tribes to be. These members preserve that a distinction between Haile Selassie and Jesus Christ has by no means been made.
Gary Virgo, who joined the group in 1976, strongly believes that a
drastic shift has occurred in the Twelve Tribes, taking the emphasis away
from Haile Selassie and inserting it on Jesus Christ. Virgo insists that there
has been a “paradigm shift . . . like they’re shifting again to church.” He
maintains that the place of the Twelve Tribes has at all times been that
“Selassie I used to be Christ returned in his second introduction” (G. Virgo, private
communication, July 2001).
One other member who was deeply angered by the Prophet’s 1997 interview contends that there has undoubtedly been a radical change. His disappointment stems from what he considers to be a shift from the beliefs that
led him to hitch the Twelve Tribes in the 1970s. For him, the change is “extra
dealing with faith and preaching of faith.” This he finds problematic
as a result of for him, Rasta transcends the idea of faith, as Rasta is a
“means of life.” Moreover, he resented what he thought-about to be an emphasis
on Jesus Christ, as a result of “Jesus Christ is a White man.” He argues that
although the Twelve Tribes at all times talked about Jesus, his understanding was
that “Jesus was alleged to be equal to Selassie” (J. Miller, private communication, July 2001).
But regardless that there are at the moment two antagonistic views regarding
Haile Selassie, the difficulty is far more advanced than it first seems. Many
of those that, like the Prophet, make a distinction between Haile Selassie
and Jesus Christ admit that they’d initially thought of Haile Selassie as
the Almighty and as the second introduction of Christ. They attribute the change
of their outlook to their very own non secular growth or evolution, many of
them utilizing the time period progressive revelation to explain the course of by which
they moved from one interpretation to the subsequent. James, a member of the
govt physique who joined the Twelve Tribes in 1973, admits that he initially thought Haile Selassie was the Almighty, till he developed and got here
to understand the interpretation he now holds as true. James admits that by
his personal private evolution he got here to know that “Jesus Christ might
not be of the physique of Emperor Haile Selassie . . . as a result of it could contradict lots of the scriptures as a result of Jesus Christ wouldn’t take to himself
once more with human nature.” James admits that in the early years, Haile
Selassie was “so dominant in our pondering” that he didn’t cease to essentially
perceive “the way it actually manifests in that we ought to be clear that they’re
two totally different our bodies . . . sameness in spirit and thought in God, however two totally different our bodies” (J. Thomas, private communication, July 2001).
Barbara, who has been a member since 1972, additionally admits that her interpretation modified over time. Barbara maintains, “At first after I joined the
group I might hear the brethren say, ‘Haile Selassie God Almighty,
God Almighty!!’ I actually thought he was God almighty. However the instructing
that I get from the prophet, he is not” (B. Davis, private communication,
June 2001). The change in Barbara’s outlook got here “a pair years after”
becoming a member of the group.
Equally, Sangie, one other member of the govt physique, additionally bought the
“full readability of all the things a pair years in the past.” He admits that he “had
wished to reject the Christ” of the mainstream church, however a deeper understanding of the Bible, coupled with his belief in the Prophet, led him to
perceive that Haile Selassie was not truly the second introduction of Christ
(S. Davis, private communication, June 2001).
The responses from these members exhibit the significance of taking a look at the Twelve Tribes inside the context of evolution. The 1997 interview,
which represented the solely time that the Prophet spoke definitively a few
Twelve Tribes doctrine, ushered in a interval of ebullient debate. The Prophet’s
clarification led to different responses, starting from outraged people who
968 Journal of Black Research
Bedasse / Rasta Evolution 969
had been furious sufficient to desert the group to those that welcomed any
phrases of knowledge from their trusted non secular chief. That some really feel
deceived by the Prophet’s interpretation of the doctrine, coupled with the
progressive revelation that many members acquired over time, raises the
difficulty of whether or not the Prophet additionally underwent a course of of evolution. Maybe
his insistence that members ought to learn the Bible a chapter a day so as
to achieve their very own fact was his means of directing his followers to an interpretation that he had at all times held. Angela Heron, one other distinguished member
of the Twelve Tribes, argues that what some folks understand to be a change
in outlook and a transfer towards Christianity “is not new.” She asserts that
throughout the early years, “the focus was Black” and “we selected to not see.” For
Heron, Gadman’s unprecedented interview was well timed in that as a real
prophet, he reveals the proper message to his followers at the opportune time.
She believes that
in 1969, he couldn’t have despatched that message as a result of it could not have been
acquired as a result of folks had been simply in search of Black Energy. . . . I feel now,
when he got here out with the interview four years in the past, after nearly 30 years as an
group, we notice that the answer to Black folks’s issues is not a
Black reply. One must be Black aware. . . . However, in phrases of the answer to man’s drawback, the drawback of mankind, it must be Christ and it has
to be one thing that transcends colour as a result of the drawback encompasses not
simply Black folks however folks of all races. I feel Brother Gad got here out with
what he got here out at a time when he felt that it could have been acquired.
It was clearly acquired by some and never by others. (A. Heron, private
communication, June 2001)
Right here, Heron hyperlinks the evolution of the group to its bigger social
and historic context. The Twelve Tribes started to take form in 1968, amid
the revolutionary fervor of the 1960s. Throughout this era, the Rastafarian
movement was at the forefront of Jamaican radicalism and Black consciousness. This Black consciousness meant an curiosity in and the intermingling of the concepts of Rasta, Black Energy (because it was unfolding in the United
States), and an engagement with the African continent. Nonetheless, all varieties of
Black radicalism in Jamaica had been subsumed underneath the title “Black Energy”
throughout this era. Her level right here is that although the Twelve Tribes at all times
spoke of Jesus Christ, higher emphasis was positioned on Rasta’s connection
to a potent Black nationalism, than to a conceptualization of the relationship between Haile Selassie and Jesus Christ that “transcends colour.” Many
of the Twelve Tribes members, like Heron, who had been college students at the
College of the West Indies throughout this time, had been actively concerned in
970 Journal of Black Research
what got here to be generally known as the Black Energy movement in Jamaica. Their
consciousness took them from a Rasta-influenced Black Energy into the
newly shaped Twelve Tribes. Heron faucets into essential points that run
by the responses of many of the members who reject Gadman’s clarification—the concept that this shift represents a conservative flip that is far
extra accommodating of a mainstream, Eurocentric Christianity.
Nonetheless, different members preserve that the Prophet has not modified and that
those that declare that the Prophet has shifted the focus from His Imperial
Majesty to Jesus Christ are those that are usually not studying the Bible for themselves. Ann-Marie, who joined the group in 1973, is a proponent of
this view. Based on her, Brother Gad “by no means modified,” and she or he asserts
that the rift is a pure incidence as a result of Israel has at all times been a “stiffnecked nation” (A. Witter, private communication, June 2001). By this,
Ann-Marie signifies that the youngsters of Israel (as offered in the Previous
Testomony of the Bible) have at all times been cussed folks. Ann-Marie is
much less concerned about the difficulty than members equivalent to Gary, who argues that
it is a “critical matter [because] we have now brethrens and sisters who’ve
died accepting what I nonetheless settle for at the moment as a result of that is what Twelve Tribes
was saying!” (G. Virgo, private communication, July 2001)
The function of management has featured prominently on this dialogue attributable to
the group’s dependence on the Prophet Gad for steerage and instruction.
With Gadman holding the proper to find out the tenets of the group,
the members of Twelve Tribes have sought steerage from him. This is not
typically consultant of the wider movement. Nonetheless, as the rift relating to Haile Selassie’s id reveals, parts of the particular person autonomy (the
“I-an-I” issue) that is attribute of the wider movement haven’t been
absent from the group.three The present rift emerged solely after Gadman publicly
and unequivocally offered the group’s definitive doctrine in 1997.
The battle bears nice significance, as a result of whether or not or not the Prophet
at all times had the identical view, it is apparent that many members, together with
some distinguished people, had beforehand believed that Haile Selassie
was certainly the Almighty God and the second coming of Christ. It is vital to notice that what could also be known as a interval of unrest in the Twelve
Tribes is occurring whereas the group is “on relaxation.” When interviewed in
2001, some members hoped to achieve additional clarification from the Prophet
in the future, when the traditional actions of the group had been resumed.
Gadman’s passing on March 22, 2005, disallows them such a chance.
The life of the beloved Gadman was celebrated in a service held at the
headquarters of the Twelve Tribes in Kingston, Jamaica. In true Twelve
Tribes vogue, music was the principal car by which the members
from Jamaica and round the world, donning their crimson, gold, and inexperienced banners, paid tribute to their non secular chief.four However what does his passing imply
for the future of the Twelve Tribes of Israel?
The long run holds the reply to vital and intriguing questions regarding the continued evolution of the Twelve Tribes of Israel. The dying of
the Prophet Gad represents a extremely important occasion in the group’s historical past. How
will the group survive the Prophet’s dying? As he has not formally
appointed a successor, the govt physique has assumed the obligations of
management. However how will the govt committee substitute such a charismatic
chief, who was believed to be gifted and impressed by God? Moreover,
how will the two dissenting opinions reconcile their variations when the
group formally reconvenes? These questions stay unanswered for
now, however those that embrace Gadman’s clarification consider that his legacy
will paint him as the one who “introduced Rastafarian doctrine in line with the
full teachings of the Holy Bible” (Naphtali, 1999, p. 123).
Having examined the theology of the Twelve Tribes of Israel, it is clear
that the group, not not like the wider movement, is a “mutating physique
of thought” (Spencer, 1999, p. xvi). The evolution of this group displays an
try to reconcile Rasta teachings not solely with the Bible however with sure historic realities, equivalent to the dying of Haile Selassie.5 This ought to
come as no shock, as the group is a mere 40 years outdated. The Rastafarian
movement typically, which is barely 2 instances the age of the Twelve
Tribes, is nonetheless fairly younger in phrases of creating a theology. So-called
mainstream religions have had a whole lot of years to develop, evolve, department
off into sects, and adapt to societal modifications. The propensity of some
researchers of Rastafari to demand a direct and “systematic theology”
(Boyne, 1995) from Rastafari is each misplaced and unfair. Moreover,
the demand for a “systematic theology” ignores the power of Rasta as a
new faith by utilizing mainstream Christianity as the prism by which
the movement ought to be analyzed. As Rex Nettleford (1998) astutely
observes, Rasta “theology” is about “taking the discourse into mental
landscapes past slim theological hermeneutics and exegesis, whose
strategies are thought-about ‘Christian-specific’ and predetermined in that custom” (p. 313). Although Prophet Gad’s latest doctrinal clarification renders the Twelve Tribes the Rasta group closest to Christianity, it must not ever
be forgotten that the Twelve Tribes departs from so-called mainstream
Christian church buildings in its continued recognition of the divinity of Haile
Selassie. Even with their try to reconcile biblical scripture with Rasta
beliefs, Ethiopianism stays the root of their religion. By means of the Davidic
Bedasse / Rasta Evolution 971
Covenant, they proceed to nurture an African-centered studying of the
Bible, which constitutes a serious departure from the Christian church buildings of
the West. For the Twelve Tribes, Ethiopia is the lacking hyperlink that church buildings
refuse to see, as a result of it connects Africans to biblical historical past.
It is but to be decided how the wider Rastafarian movement will view
the Twelve Tribes in mild of the latest doctrinal clarification. Will this create
a chasm between the Twelve Tribes and the wider movement? On the different
hand, as the cry for the unification of Rasta intensifies and rallies round the
difficulty of repatriation, will these conflicts (inside the Twelve Tribes and
past) change into much less vital? As for the wider Jamaican society, is this the
“systematic theology” that some non-Rastafarians have demanded? Even in
the midst of these questions, nevertheless, it is unlikely that the rift will destroy
the Twelve Tribes. The 21st century bears witness to Rastafarians (Twelve
Tribes and non–Twelve Tribes alike) who stay wedded to the consciousness that spawned the movement’s genesis. They’re rooted in the beliefs of
Ethiopianism, Garveyism, and Afrocentricity that kind the pillars of Rastafari.
In the ultimate Assessment, at the same time as the Twelve Tribes evolves and solidifies its place as a religion that is grounded in the Christian custom, its standing as a brand new
faith created by Africans in the New World stays intact. Its roots are
nonetheless positioned in the wealthy historical past of African resistance to European oppression.
The theology of the Twelve Tribes is deeply linked to the experiences of
enslavement and colonialism that impressed a protracted custom of Africanized
Christianity in Jamaica and throughout the diaspora.6
Notes
1. The Kebra Negast, or Glory of Kings, reveals the historical past of the union between Solomon
and Sheba and is thought-about the historical past of Ethiopia’s royal household.
2. Phrase is used right here to imply phrase or message of God.
three. For extra on the significance of the “I-an-I” idea to Rasta philosophy, see Adrian
Anthony McFarlene (1998).
four. Music has at all times performed a tremendously vital function in the Twelve Tribes. Many
well-known reggae singers, together with Bob Marley, had been members of this group, and music was
essential to the course of by which they gathered members in the 1970s. For extra, see Monique
Bedasse (2002).
5. Many Rastafarians reject the concept that Haile Selassie is useless. But as the movement
evolves, they’re compelled to deal with his bodily absence. For an in depth dialogue of the
notion of dying inside Rastafarian thought, see Spencer (1999).
6. The propensity of Jamaicans to Africanize Christianity has been recounted typically with
works which have examined traditions equivalent to Myalism, Pukumina, Revival, and Native Baptist.
972 Journal of Black Research
References
Barrett, L. (1997). The Rastafarians. Boston: Beacon.
Bedasse, M. (2002). Rasta evolution: the Twelve Tribes of Israel in transition. Grasp’s thesis,
Cornell College, Ithaca, NY.
Boyne, I. (1995, December 10). Rastas want systematic theology. Sunday Gleaner, p. 1D.
Chevannes, B. (1990). Rastafari: In direction of a brand new strategy. New West Indian Information, 64, 127-148.
Homiak, J. (1985). “The traditional of days”: Seated Black. Eldership, oral custom and ritual in
Rastafari tradition. Unpublished doctoral dissertation, Brandeis College, Ann Arbor, MI.
Issachar, O. (2001). Prophet Gad. Nice and marvelous [CD]. Kingston, Jamaica: Orthodox
Muzik.
Mack, D. R. A. (1999). From Babylon to Rastafari: Origin and historical past of the Rastafarian
movement. Chicago: Frontline Distribution Worldwide.
Makeda Lee, B. (1981). Rastafari: The brand new creation. Kingston, Jamaica: Jamaica Media
Manufacturing.
McFarlene, A. A. (1998). The epistemological significance of “I-an-I” as a response to Quashie
and Anancyism in Jamaican tradition. In N. S. Murrell, W. Spencer, & A. A. McFarlene (Eds.),
Chanting down Babylon: A Rastafari reader (pp. 107-121). Philadelphia: Temple College
Press.
Naphtali, Ok. P. (1999). The testimony of His Imperial Majesty Emperor Haile Selassie I:
Defender of the Christian religion. Washington, DC: Zewd.
Nettleford, R. (1998). Discourse on Rastafarian actuality. In N. S. Murrell, W. Spencer, &
A. A. McFarlene (Eds.), Chanting down Babylon: A Rastafari reader (pp. 311-325).
Philadelphia: Temple College Press.
Nettleford, R., Augier, M. G., & Smith, R. (1960). The Rastafarian movement in Kingston,
Jamaica. Kingston, Jamaica: College of the West Indies.
Spencer, W. D. (1999). Dread Jesus. London, UK: Cromwell.
Van Dijk, F. J. (1988). The Twelve Tribes of Israel: Rasta and the center class. New West
Indian Information, 62, 1-26.
Williams Greene, A. (Host). (1997, July 13). Operating African [Radio broadcast]. Kingston,
Jamaica: Irie FM.
Monique Bedasse is a doctoral scholar of African historical past at the College of Miami, Florida.
She accomplished a grasp’s diploma in Africana research from the Africana Research and Analysis
Middle at Cornell College in 2002. Her grasp’s thesis, titled “Rasta Evolution: The Twelve
Tribes of Israel in Transition,” allowed her to return to Jamaica (the place she was raised
Rastafarian) to conduct analysis. Her dissertation is a research of Black internationalism that
appears at connections between the Rastafarian movement and Tanzania’s anticolonial politics,
in the age of Julius Nyerere.
For reprints and permission queries, please go to SAGE’s Website online at http://www
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