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.

Signs of Intellect in Scripture

There are stages of progress to understanding scripture. The goal after reading Augustine’s essay is to know a method to approaching religious texts in order to eventually have complete understanding. When reading, you should be equipped with the ‘truth’ as to avoid prejudices of thought. Later on he says that it is not necessary to understand, but to read so as to commit them to memory “or at least make them not totally unfamiliar.” Augustine approaches religious text translation with an intellectual standpoint. The memorizing of the works functions as a foundation over which, with a greater intellectual capacity, the more truth is able to be uncovered.

He continues to write about translation. There is meaning to every translation, as long as a closer wording is sought. However, the comparison of translations, which have kept more closely to the words, is often not without its value in explaining a passage. Divine determination to Augustine was integral to the translation of texts, as if some parts were translated purposefully. Any scrap of evidence to insert or use to translate the word of God is useful and not without its place to be heard.

A few things that Augustine writes about are the music in the psalms are signs. Signs concern the ears, eyes, and mouth. There is a religious sense to the formation of instruments. The psalm combines multiple signs: instrument signs, such as indications of instrument lead, words of the air are signs that are spoken, and those words which are printed and read, presented to the eyes. A trumpet, a flute, and a lyre generally produce not a just a pleasant sound but one that is also significant. The forms of letters, the signs of words can signify experiences of the scripture.

Translation of the Bible with Ultraviolence

Pavlov's goD

When we were trying to figure out a metaphor for God in class, we came up with a Don because they establish rules, protect those who follow the rules, and deal judgment to those who do not follow the rules. A previous correlation to this system of action and response according to right, good, or even customary practices was a vending machine. When you enter the correct amount of money and press the corresponding buttons the predicted product is produced. What is not perceived as good does not “compute” with the God machine. Error! Yet, the followers can also sense the error. The product from the vending machine is worth the selected monetary value paid as it is worth it to follow God’s rules in order to achieve a good place in his judgment (and to avoid cherubic harm). In many ways, both of these metaphors are the same. Still, a few questions remain about why it is up to God to decide what is right or wrong and whether humans already knew, before the creation of the Ten Commandments, what would happen if they committed a wrong. Do people need God’s guidance or can they function morally on their own?

If you take a moment to imagine a time when humans exist without God, the place imagined is probably populated with people that behave more like animals. In order to answer why humans would follow rules of a God becomes established with the formation of societies made up of people following similar values. However, the way that people are made, biologically, also determines how and why they structure their society. Religiously speaking, people did not evolve from animals. The order of creation is that God rules over humans, humans rule over animals, and animals were created by God for humans. The behaviorist psychologist Ivan Pavlov presented an example of how animals correlate stimulus to predicted reward. He developed a theory of conditioned reflex where a sounded bell signaled the dog to salivate because the sound was associated to food. In religion, people have a ‘reflex’ known as the Book of Psalms that contains accounts of God’s judgments. The order of judgments is made according to certain laws that are accounted in the Psalm, but are only reactionary to the Commandments … what is laid out by God. After reading this book they made more aware of the consequences of immoral behavior.

Quotation taken from Pavov’s Conditioned Reflexes: An Investgation of the Psysiological Activity of the Cerebral Cortex lecture I in 1927.

“As another example of a reflex which is very much neglected we may refer to what may be called the investigatory reflex. I call it the "What-is-it?" reflex. It is this reflex which brings about the immediate response in man and animals to the slightest changes in the world around them, so that they immediately orientate their appropriate receptor organ in accordance with the perceptible quality in the agent bringing about the change, making full investigation of it. The biological significance of this reflex is obvious. If the animal were not provided with such a reflex its life would hang at every moment by a thread. In man this reflex has been greatly developed with far-reaching results, being represented in its highest form by inquisitiveness -- the parent of that scientific method through which we may hope one day to come to a true orientation in knowledge of the world around us.”

The feelings and responses in reaction to sinning are innate. Translating Pavlov in the quotation above, people would be able to anticipate what will happen when we sin biologically by the way our brain is structured. By having this investigatory reflex there is less surprise to those who know “what’s coming to them” if they sin. The society and our innate biological reflexes may determine answers to those questions.

God in the Weather

Psalm 18 is a dramatization of a near-death experience. There seems to be evidence of God intervening in battle in verse 11. David (the supposed narrator) is saved by a fiery God that comes down and fights by his side, “He mounted a cherub and flew, and he soared on the wings of the wind.” In the following verse the previous statement is obscured, “He set darkness His hiding-place round him.” David does not actually see God, but believes that God is present in the powerful signs of weather: thunder, strong wind, and dark clouds. God becomes represented by power. If David thought that the thunder was a sign that God was there, then there was no need to fear the storm … the enemies of David were enemies of God and would be the only ones in fear. Another way to describe the scene is David giving a raspberry and taunting his enemies with a “nah-nah-nah-nah-nah-nah.”

The psalm is sectioned into three parts. The first part is a scene where God is personified through weather, second is a thanksgiving prayer away from the battlefield, and third is a scene where God is “in” David while fighting (verses 33 onward), imbuing him with a strength not seen. With the exception of verses 21-32, the psalm metaphorically describes God and his works. The underlying message is that God is a source of support to those who believe in his power and that he deserves thanksgiving, “my God, my rock where I shelter, my shield and the horn of my rescue.” The horn is a call to arms, but also a call to faith. The mystery brings trust. He created the world and can take you out just as easily. Better to be on his side.