Baha'u'llah in Exile

Establishing new religions involves a long process with sudden changes along the way. Meetings and conferences were used to pray, establish titles, and gain acceptance into a group of people. During the Conference of Badasht in 1848, the foundations of Baha’u’llah’s religion were discussed. “One of the functions of the conference of Badasht was to make the Babis aware that their religion was not just a reform of Islam but was a new religion, abrogating the Islamic dispensation.” (17-18). They were then educated about the implications of the change and tested later on by a woman revealing her face. This produced a shock, causing some followers to kill themselves. The shock is an example of sudden change, unnecessary, yet effective to abandon former religious practices, especially if that new religion borrows from many other teachings. Baha’u’llah borrowed from Christian texts and had an exact knowledge of the Old and New Testament. He keeps everyone together and in times of opposition miraculously changed minds, backed by only his virtue. If Baha’u’llah were to die than he was destined to die for a principal reason. There was no compensation in his firm teachings (as a prominent leader of a new religion).
There were many pilgrimages for Baha’u’llah from many countries to another, making it difficult to establish acceptance within a group of people. The Pilgrimage to Karbala in 1851-52 was “the customary way in Iran of exiling prominent persons who could not be kept in prison.” (24). Baha’u’llah’s influence was a powerful determinant upon whether he was put into a prison or not. Where he or his allies had little influence (on the foreign soil of Persia, for example) Baha’u’llah and the Babis were imprisoned in the dark and damp of Siyáh Chál (The Black Pit), where little correspondences were possible. However, during this exiled period, Baha’u’llah “had an experience which he himself designates as the birth of his mission.” (31). After four months in the Black Pit, the government ordered the release of Baha’u’llah with the condition that he goes into exile again. He was also offered asylum in Russian and British territory. Baha’u’llah refused these proposals because the Babi movement would have become “instruments of Russian (governmental) policy.” (33).
Finally, in Baghdad from 1853-63, Baha’u’llah proclaimed that he was “He Whom God shall make manifest’ and declared Ridván as a festival.” (64). As soon as Baha’u’llah had entered the garden of Ridván, proclaimed the Ridván festival and declared his mission explicitly and unambiguously. It took at least 15 years to get to the point of figuring out exactly what his mission was going to be.

Rastas out of element in Ethiopia

It seems as if the Rastafari community that moved to Ethiopia is out of their element in Africa. Their rules for living are not completely established, and seem to be perpetuated from day to day. After the move they are physically separated from modernization source, but carry a capitalist mentality with them across the Atlantic. They arrive and embrace Ethiopian lifestyle with little possessions, which suits their rejection of material and returns to essentialism. There is no running water or electricity in some villages. However, symbolisms that involve material, such as ritual garments, colored paint for shanties, flags, and the price of ganja, retain the capitalist ties that they try to break after repartition from Jamaica. The turban cloth is an adornment produced by machinery, yet also is a requirement that holds spiritual qualities. To them, manufactured clothing is another symbol, if constructed to resemble “ancient dressing that is Ethiopian.” With the belief that spiritual changes material, Rastas are barely holding on to their natural element. It was refreshing to me when a Rasta talked about his dreadlocks as a bodily connection to the intangible. The dreadlocks are a more personal hold to the essential physical qualities of Rastafarianism. Once again, however, they are reminded of their homeland in the colors of the Rastafarian flag and of commodity with clothing that covers their hair like a diadem. It is necessary to remind and preach of the Bible’s teachings on signs if they are at the origin of faith. Who are they preaching to? Why is there barbed wire? I think that it is interesting Haile Selassie’s visit to Jamaica in 1966 successfully encouraged Rastas to consider Jamaica there homeland, as ordered by Jamaican government officials. On the day that they are redeemed, what is the relationship between Rastas in Ethiopian and those in Jamaica that were convinced by Haile Selassie that accept Jamaica as home? Will the daily routines of prayer spiritually unite all “bobos,” through the “crown head of Nigeria?” Do the repartitioned ones speak for Rastafarian Jamaicans?

Ganja use in Jamaica today

At dinner today at the table with poet and lecturer Bobby Gonzalez and other students, the subject of Rastafarians in modern-day Jamaica was discussed. The lawrentian next to me was Jamaican herself and mentioned a few comments about the role of the Rastafarian of today, from a personal societal viewpoint. She (I didn’t catch her name) was chatting about her life in rural Jamaica. Her accent was also what I would consider very Jamaican, but she says her real Jamaican accent is very thick, not understandable by even her Irish father. If we wanted to see a movie that most accurately pictured Jamaica, she recommended “One Love,” and discouraged “Cool Runnings” because their accents were “fake.”

The religion she identified herself as was Christian and on a few and unpleasant occasions attended Moravian church with her aunt, where people were “touchy” and “dancing like they were possessed by spirits.” A large percentage of Moravians, a little known sect of Christianity, commune in Jamaica, along with many other minor religions. To me, that community practice sounds similar to the shaking of dreadlocks ritual in Rastafarianism to release spirits.

I was hoping that she would say something about Rastafarians. Finally, when talking about relationships between a Christian and a Rastafarian she described them as “lazy,” which caught my attention. Seeing a Rasta is taboo. I asked her about what else Jamaican people think about Rastafarians. They still are against the legalizing system and frequently are willingly arrested if caught with possession of ganja. I researched briefly about the current state of drugs possession, specifically ganja to find that the 1937 Marijuana Tax Act made marijuana illegal. As of 2003, ganja is still illegal in Jamaica because of the “Ganja Commission.” The Jamaican Government is afraid of losing anti-drug certification form the United States. However, even though ganja use is prohibited, ganja is still used by Rastafarians. In this video, Bob Marley talks with a real Rasta accent about the importance of herb and what the “baldheads” don’t understand. Even children as young as eight to ten years old begin using, mentioned Mr. Gonzalez.





At the site above, Ethan Russo presents a statement that a study has found that women Rastafarians using cannabis while pregnant not only allowed to treat for morning sickness, but that their babies were born healthy, along with some other interesting facts that strengthen the argument for ganja use in Rastafarianism (in a political sense). Mr. Gonzalez also noted how Jamaicans are such great workers, like the Amish, in community projects, and tried to find out why. I wondered why the girl next to me viewed Rastafarians as “lazy.” The Rasta way of life has some influence to organization and from a quote by Mr. Russo that “stamina is increased with use of cannabis” from the study Working Men and Ganja. As quoted by Edmonds on page 81 that columnist Clinton Parchment of an attitude of the Rastas as “”lazy, dirty, violent and lawless scoundrels mouthing religious phrases to cover up their aversion to work and their ill habits’ as a response to social unrest in the dominant classes and civil authorities of Jamaica. Bob Marley speaks on Rasta’s behalf; “Herb is a plant,” continuing with, “why do governments say to not use the herb?” To the government, the herb makes the people “rebel.” “Against what,” Marley says.

All about the Mormons?

I was reminded of a South Park episode (http://www.xepisodes.com/episodes/712/All-about-the-Mormons?.html) after reading about Kebra Negast’s unconvincing stories … to us anyway … with a lesson learned that a religion’s authenticity isn’t its most important aspect. The episode is called “All about the Mormons?” and is about a new kid arriving to school whom classmates shun. His name is Gary. He behaves too nice to be normal, and classmates justify Gary’s social separation from the rest of the class to him being of Mormon faith. Stan is selected during recess to beat up the new kid as a means of “initiating rights,” but instead is invited to dinner. At dinner, Stan, as a Christian, learns about the story of Joseph Smith from Gary Harrison’s family, becoming confused as to how Mormons still believe in the contrived story while still retaining that belief that Smith was prophet when logic points otherwise. Stan questioning why Mormons believe that Native Americans are actually the Diaspora of Jews is similar to Ethiopians believing that their country is the New Jerusalem. We don’t know whether Smith or Ethiopians are making stuff up. The simple answer is why would Joseph Smith make it up? The story in the Book of Mormon actualizes fiction. It’s a matter of faith, not a matter of logic. Gary has the Book of Mormon to thank for a great life and family.

And from the Hebrew Bible came the Ethiopian Bible ...

From the title page onward, the reader associates the Kebra Negast as an Ethiopian appropriation of Hebrew scripture, used for state regulation. The personal point-of-view of Ethiopia, if not a historically askew, provides just enough parallels that are similar to the modern English translation of the Bible to appear credible and national enough to be considered historically Ethiopian. A direct reference in the title include their country stated boldly, “… departure of God & His ark of the covenant from Jerusalem to Ethiopia,” accompanied by a print that depicts God Almighty with African male features. It is understandable that the characters in this African equivalent to the Bible are black because it is American to attribute biblical characters as white, or for any other race to imagine the fictional in non-fictional details (including physical attributes, styles of dress, and even regional places of their personal culture). These attributions of religion to culture were made in the example of Kebra Negast, in order to strengthen the bond between state and religion. In Japan, emperors, begun from legendary Emperor Jimmu (660 – 585 B.C.) and continuing in a traditional lineage, are believed by Shinto Japanese to be descended from the sun goddess, Amaterasu. Church into state relationships encourage new types of worship, which I am looking forward to find more about in upcoming classes. The Queen of Sheba can be seen as Mother Mary, and her Son Menyelek as Jesus, who was immaculately conceived from God planting a “seed in her” and will “reign in the flesh upon the throne of the Godhead.” Although the stylistic usage of ‘and’ to begin nearly every sentence comprises a less-than-compelling read, it was interesting to learn about how authenticities of religious texts are questioned with the emergence of Kebra Negast, challenging my translation of the Bible and other religious texts that once seemed entirely grounded.

Fast-food Religion

Religions today are like products of the fast-food industry. It is quick and easy for individuals to become part of a religious group. Gods have become goods that you can get almost anywhere and are the same image from one corner of the world to another. When you go into any McDonalds, you can always buy a Big Mac. You can “have it your way” at any Burger King. Hold the mayonnaise and pickles, please. We buy into religions. A religious person can choose how to worship and customize it in any way they want. There are many differences in worship (many toppings from which to select in accordance to a customers particular taste), but they are all the same in one way: the name of the faith (Christianity, Judaism, Islam, Buddhism, etc.). Does this define a cult? A cult is person or thing that is popular or fashionable, especially among a particular section of society. I think that this definition more closely relates to what modern society considers religion than Clifford Geertz’s definition. Religions now are relatively large groups of people having small pockets of religious beliefs or practices. Gods you can advertise or digest en route to the ball game. It is a “brand” name. The universality of religion is a consistent ground for which individuals can be joined together and still keep their uniqueness. This universality is essential to popularity. Of course there is an underlined establishment of powerful, pervasive, and long-lasting moods and motivations behind modern religious thinking. The original Big Mac and Whoppers have undergone changes in recipe and marketing strategy to promote its selling. There is also a higher costs for a burger, but only because the price of the dollar has risen in relation to the times. However, every time you bite into that burger, you are reaffirmed and connected to the first burger produced.