Reggaefarians, Rent-a-Dread, Dready: The Exclusionary Branding with Rastafari Community!

A Response to “RasTafari and the Reggaefarian”: In My Father’s House Are Many Mansion

RasTafari and the Reggaefarian: A Necessary and Urgent Distinction
RasTafari 360° | Theological & Historical Commentary

by

Tafari Holsey

I have read the article “RasTafari and the Reggaefarian: A Necessary and Urgent Distinction.” While I respect the call for historical honesty, I find its central argument flawed in a way that imposes arbitrary boundaries on a living, diverse movement. So big up, Tafari Holsey – respect for the historical deep dive. But your piece? It's like trying to gatekeep a Nyabinghi drum circle with a "Christians Only" sign. Flawed, fam. You're drawing lines in the sand where Rastafari's always been a free-flowing river – wide, wild, and welcoming all vibes.

The article insists that to be a true RasTafari, one must follow Haile Selassie I as he defined himself: a Trinitarian Christian who rejected any claim to divinity. Those who do not — who hold Selassie as divine, who build their livity around Reggae and Ital and Jah as a divine name — are dismissed as “Reggaefarians,” followers of an aesthetic projection rather than the real man.

But this assumes something Rastafari has never universally accepted: that the man himself is the final authority on how he should be understood.

Rastafari Is a Spectrum, Not a Dogma

I see Rastafari existing on a wide spectrum. At one end, there are militant, isolationist mansions with strict codes. At the other, those whose engagement is primarily cultural or aesthetic — and everything in between. The term “Reggaefarian” may usefully describe the shallow end of that spectrum, but to use it as a weapon to exclude entire mansions and individual paths is to mistake one mansion for the whole house.

Rastafari ain't a cult with a rulebook – it's a vibrant vibe spectrum:

• Militant end: Bobo Shanti lockdown, strict codes.
• Chill end: Reggaefarian rasta roadies jamming to Bunny Wailer.
• Middle ground: Nyabinghi reasonings, Twelve Tribes barbecues, solo livity hackers.

The article says: “You cannot claim to follow Haile Selassie I while detesting what Haile Selassie I followed.” But Rastafari did not ask Selassie’s permission to revere him. The movement gave him godhood; he did not give us a religion. That act of deification was a spiritual and political choice by Caribbean people who saw in him a living symbol of Black liberation, biblical prophecy, and African sovereignty. Whether the Emperor agreed is irrelevant to the validity of that revelation for those who received it.

In my Father’s house are many mansions. The various mansions of Rastafari — Bobo Shanti, Nyabinghi, Twelve Tribes, and countless individual paths — all have different modus operandi. None has the right to police the others based on a selective reading of the Emperor’s biography. Who died and made any one person, the realtor of my Father's mansion or seek to exclude a brother from a house in which many mansions exist?

The Question the Article Cannot Answer

The article demands we follow Selassie’s Christian confession. But it does not demand we follow his diet. It does not demand we adopt his monarchism, his imperial dress, his Ethiopian Orthodox fasting calendar, or his preference for Viennese apple strudel.
So I ask plainly, and I ask for an honest answer:

Why should a "true" RasTafari follow Haile Selassie I’s Christianity, but not his diet?

If the answer is “because he explicitly taught his Christian faith, while his diet was merely personal preference,” then the standard is not “follow the man” — it is “follow his explicit teachings.” And his explicit teachings are found in the Bible and Ethiopian Orthodox tradition, which many Rastafari do not accept as binding. You have simply replaced Reggae lyrics with catechism as your authority.

If the answer is “because the Christian confession is essential to his identity, while diet is not,” then you have already admitted to selecting what is “essential” based on your own theological commitments. That is no different from the Reggaefarian who selects Ital, locks, and Jah as divine.

A Better Way

Rather than drawing a hard line between “true RasTafari” and “Reggaefarian,” I propose we recognize Rastafari as a spectrum of practice, belief, and commitment. Some follow Selassie as divine. Some as a righteous king. Some as a historical inspiration. Some engage primarily through music and culture. All exist within the broad current of a movement that has never had a pope, a catechism, or an inquisition.

Ditch the dogma dojo. Rastafari's strength? No pope, no catechism, no inquisition – just personal reasonings, Bible wrestling, and conscience calls. Study Selassie, sure. But slavish mimicry? That's Livity Lite.

Spectrum not schism. All mansions under one roof: divine Jah-worshippers, righteous king fans, culture crew. Grow through grappling, not gatekeeping.

One burning Q for you, Tafari Holsey: Are you calling for a Great RasTafari Schism – like Eastern Orthodox vs. Catholics (1054 filibuster), or Catholics vs. Protestants (Luther's nail-bomb)? 'Cause drawing "true" vs. "fake" lines feels awfully Reformation-y. History says schisms birth wars, not wisdom. Thoughts, bredren?

What is the merit of slavishly following Selassie’s every stated belief, rather than caring, careful individual study of his life and our own conscience? I see none. Spiritual growth comes from wrestling with sources, not submitting to someone else’s rule of selection.
So I end where I began: In my Father’s house are many mansions. Let the article keep its mansion. But do not tell me the others are not part of the house.

#SpectrumNotSchism 
#ManyMansions
#InIOwnLivity

Reflections on Bad Friday 2026

Rasta, Redemption, and Reconciliation in the Second City

A 2026 Reckoning

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“True reconciliation is never cheap, for it is based on forgiveness which is costly. Forgiveness in turn depends on repentance, which has to be based on an acknowledgment of what was done wrong, and therefore on disclosure of the truth. You cannot forgive what you do not know.”

—Archbishop Desmond Tutu, November 30, 1995

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Do you remember the Coral Gardens incident? Yes, knatty remember… out of nowhere, soldiers and police treating them as hooligans and thieves. Yes, knatty remember. Knatty just can’t forget.

For decades, that memory lived in the margins—whispered among Rastafari elders, dismissed by official histories, buried beneath the weight of Jamaica’s post‑independence amnesia. But memory has a way of rising. In 2017, the Government of Jamaica issued a formal apology for the 1963 Coral Gardens tragedy. A monument now stands. A trust was established, and some compensation was disbursed to survivors and affected families. These were not empty gestures; they were the first fruits of a long‑overdue reckoning.

Yet if we listen closely to the voices in Montego Bay today—to the Rastafari fishermen whose beachfront stalls are swept aside for resort expansion, to the elders still denied burial rights in their own communities, to the youth who wear their locks with pride but face the same old prejudices in hiring and housing—we hear a question that lingers beneath the official ceremonies: What, then, is reconciliation after the apology?

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This is a story of an island whose modern history began in blood—Taino blood, African blood, and the blood of our own hands against ourselves. After slavery, one of our first collective acts was to launch an assault upon our own indigenous spiritual manifestations: Rastafari. In 1963, not one full year after independence, on a Good Friday now known in the community as Bad Friday, Rastafari faithful were ambushed, rounded up, humiliated, and massacred. The incident ended, as so many have, in black incarceration, black segregation, black tragedy.

For a long time, I wrote that we needed official recognition and amends. Now that we have taken that step—imperfect though it may be—the question shifts: What are the variables affecting Rastafari in Montego Bay and Jamaica today, and how do we move from acknowledgment to genuine redemption?

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The Economy of Appearance

Montego Bay is a tourist city. Its economy runs on image—on what the visitor expects to see. For decades, that image has included “Rastas” as either folkloric decoration or security risks. Today, the global wellness industry has discovered what Rastafari has always known about the sacred use of cannabis, natural living, and holistic health. But while international brands market “Rasta-inspired” aesthetics, local Rastafari entrepreneurs still struggle for licenses, for access to capital, for the right to operate their Ital cafés and herb farms without harassment. The compensation from the Coral Gardens trust, while meaningful, does not dismantle a system that continues to criminalize the same locks and lifestyle it now commodifies.

In Mobay, this contradiction plays out daily. A young man with a well‑kept beard and neat locks might be welcomed as a “cultural ambassador” at a five‑star hotel while being stopped and searched three times walking through the Hip Strip. Reconciliation, if it is to be more than a press release, must address the gap between economic utility and fundamental dignity.

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Land, Legacy, and the Right to Remain

The Coral Gardens area itself tells a story. In 1963, it was a Rastafari settlement—a place of self‑determination and communal life. Today, much of the land that once belonged to that community has been absorbed into resort developments, gated communities, and commercial zones. The survivors and their descendants have largely been displaced. The monument stands, but the people have been moved.

Across Jamaica, Rastafari communities face similar pressures—from the hills of St. Thomas to the outskirts of Kingston. In Montego Bay, where the demand for hotel real estate intensifies each year, the question of land rights is inseparable from the question of historical redress. What good is an apology if the people who received it no longer have a place to stand?

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The Unfinished Work of Reparations

The Government’s apology and the Coral Gardens trust were significant steps, but they were never meant to be the final word. In the spirit of the National Commission on Reparations—which has long included the Rastafari community’s Coral Gardens trauma in its remit—we must ask what a fuller reckoning would look like. Does it include educational scholarships that center Rastafari history? Does it include the return of ancestral lands? Does it include the release of all Rastafari members still incarcerated for cannabis possession, now that the Dangerous Drugs Act has been amended to decriminalize small quantities and recognize sacramental use?

The answer in 2026 is a mixed one. Decriminalization has eased some burdens, but the licensing regime for cannabis remains prohibitively expensive, shutting out the very communities that maintained the knowledge of the plant for generations. The spirit of Bad Friday was one of persecution; the spirit of today, if we are not careful, will be one of exclusion by other means.

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Generational Consciousness

Perhaps the most hopeful variable is the youngest generation. Rastafari youth in Montego Bay today are not content to simply carry the banner of their elders—they are building. They are digital creators, agro‑processors, musicians who blend roots reggae with modern production, activists who understand that the struggle for Rastafari dignity is intertwined with the struggle for affordable housing, environmental justice, and the decolonization of education. They do not see Coral Gardens as a closed chapter but as a foundation. They ask not only for apology but for partnership—for a seat at the table where decisions about Montego Bay’s future are made.

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The Road Forward: From Acknowledgment to Beloved Community

True reconciliation, Desmond Tutu taught us, is never cheap. The apology was a beginning, not an end. If we are serious about redemption—the kind that Martin Luther King Jr. linked to the creation of the beloved community—then we must look at the variables shaping Rastafari life in Montego Bay and Jamaica today and ask ourselves: Are we willing to move beyond symbolism into structural change?

The beloved community is not a monument. It is a fisherman from Flankers being able to access a loan without cutting his locks. It is a Rastafari elder from Coral Gardens passing down land to his grandchildren, not watching it sold to a hotel chain. It is a legal framework that respects sacramental use as a right, not a concession. It is a nation that no longer treats its most distinctive spiritual tradition as an embarrassment to be dressed up for tourists and hidden from the official story.

We have broken the silence. We have built the monument. Now comes the harder work: ensuring that the generation coming of age in 2026 inherits not just an apology but a society where Rastafari—and all that it represents—can flourish in full citizenship, in Montego Bay, and in the land of wood and water.

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Yannick Nesta Pessoa holds a B.A. in Philosophy from UWI, Mona. A writer and cultural commentator, he has spent the years advocating for historical reckoning and social evolution in Jamaica. He lives and works in Montego Bay.

© 2026 Yannick Nesta Pessoa

Top Ten Little-Known Facts About Rastafari

Beyond the Locks: 10 Surprising Truths About Rastafari Philosophy

Most people associate Rastafari with reggae rhythms and the image of Bob Marley. However, for millions of believers from the hills of Jamaica to the streets of Ethiopia, it is a sophisticated liberation philosophy and a way of life rooted in resistance. Rastafari is far more than the stereotypes of reggae music and nappy natty dreadlocks. For millions of warriors worldwide, it is a profound and intricate liberation philosophy with a rich history.

From secret mountain communes to "Ital" lifestyle to the hidden history of women's leadership, here are ten little-known facts about the history and culture of Rastafari.

1. The Three Popular Mansions of Rastafari

Rastafari is not a single, unified organization. It in modernity can be considered to be comprised of three primary "Mansions" (denominations), each with unique traditions:

• Nyabinghi: The oldest mansion, focusing on traditional drumming and chanting.

• Bobo Ashanti: Known for wearing tightly wrapped turbans and robes, following strict Mosaic Law.

• Twelve Tribes of Israel: The most progressive branch, which welcomes all races and does not mandate dreadlocks.

  
  
  
  

2. The "Ital" Diet: More Than Just Veganism

The Ital diet (derived from "vital") is a spiritual practice designed to increase Livity—life energy. Ital followers typically avoid salt, chemicals, and processed foods. While many are strictly plant-based, the core principle is eating food "from the earth" to keep the body a clean temple for Jah.

3. The Hidden Role of Rastafari Women

While history books often highlight male leaders, women like Tenneth Bent were foundational. These women served as financial backers and organizers for the Ethiopian Salvation Society and were instrumental in managing the early outreach programs that provided food and clothing to the poor in the 1930s. Coincidentally it is also a little known fact that the word Nyahbinghi is rooted in womanhood and femininity.

The African Roots: The "Mother of Abundance"

• The word originates from the Kinyarwanda/Kirundi languages of East Africa (specifically Rwanda and Uganda). 

• Etymology: It is widely believed to mean "the one who possesses many things" or "mother of abundance." 

• The Legend: It was originally the name of a legendary African queen or deity. In the 19th and early 20th centuries, the "Nyabinghi cult" became a powerful anti-colonial movement. 

• The Warrior Spirit: A famous medium named Muhumusa claimed to be possessed by the spirit of Queen Nyabinghi, leading armed resistance against German and British colonialists in Uganda. Because of this, the name became synonymous with unyielding resistance against oppression.

4. Pinnacle: The First Rasta Commune

The movement’s heart was forged at Pinnacle, a self-sufficient community established in 1940 by founder Leonard Howell. Located in the St. Catherine hills, this "Lost Paradise" housed over 700 followers who lived entirely off the land before it was destroyed by colonial authorities.

As of April 2026, the story of Pinnacle has shifted from a history of displacement to a formal mission for heritage preservation. Here is the summary of what is happening right now:

• Official Heritage Protection: In late March 2026, the Jamaican Government reaffirmed the declaration of six specific lots at Pinnacle in Sligoville as a National Heritage Site. This legally protects the core historical area from being bulldozed for private housing. 

• Reparative Justice: This move is part of a broader government effort to make amends for past state persecution. It follows the recent handover of land titles to Rastafari elders in St. James as restitution for the 1963 Coral Gardens incident. 

• The Development Plan: The vision for the site is to move beyond ruins. Plans are in motion to create a Pinnacle Monument and an Entrepreneurial Village, designed to be a center for heritage tourism and a space where the community can practice traditional "Ital" self-sufficiency. 

• Ongoing Legal Battles: While the government has secured specific lots, the Leonard P. Howell Foundationcontinues to fight for the return of more of the original 500-acre estate, specifically focusing on the sacred burial grounds of early leaders. 

• Cultural Significance: This is a major victory for the movement. For the first time, the state that destroyed the commune in 1954 is now acting as its legal guardian, recognizing it as the true birthplace of the Rastafari movement.

5. The Ongoing Exodus to Shashemene

Repatriation to Africa isn't just a symbolic hope; it is a physical reality. Since the 1960s, a community of Rastafarians has lived in Shashemene, Ethiopia, on land granted by Emperor Haile Selassie I. This settlement remains a living bridge between the Caribbean and the African continent.

6. The Meaning of Red, Gold, and Green

The iconic colors are borrowed from the Ethiopian flag and carry deep Pan-African symbolism:

• Red: The blood of martyrs shed for Black liberation.

• Gold: The mineral wealth and prosperity of Africa.

• Green: The lush vegetation and the "Promised Land."

7. Nyabinghi: The True Root of Reggae

Before ska and reggae took over the airwaves, there was Nyabinghi drumming. Using three specific drums—the bass, fundeh, and repeater—this hypnotic music was created for "groundation" ceremonies. These ancient African rhythms are the literal heartbeat of modern Jamaican music.

8. Ganja as a Holy Sacrament

In Rastafari, cannabis (Ganja) is never viewed as a recreational drug. It is referred to as the "Holy Herb" or "Wisdom Weed," used during "reasoning" sessions to clear the mind and commune with Jah. Interestingly, while Ganja is sacred, alcohol is strictly forbidden, viewed as a tool of "Babylon" (the oppressive system).

Ancient Origins

The word is Sanskrit in origin (gañjā), referring to the resinous flowering tops of the hemp plant. It is traditionally linked to the Ganges River (Ganga) in India, where the plant grew wild and was used in sacred Hindu rituals dedicated to the god Shiva.

• Source: Sanskrit/Hindi (Gañjā). 
• Path: India ➔ British Indentured Labor ➔ Jamaican Plantations.
• Modern Meaning: A sacred spiritual tool for the Rastafari and a staple of Jamaican cultural identity.

9. Who is Ras Tafari?

The movement's name is taken from Ras Tafari Makonnen, the birth name of Emperor Haile Selassie I. "Ras" is an Amharic title for Prince or Duke. To Rastas, the Emperor’s 1930 coronation fulfilled the biblical prophecy of a "King of Kings" arising in Africa.

10. Marcus Garvey: The Movement’s Prophet

Jamaican National Hero Marcus Garvey is revered as the movement’s prophet. His 1920s message—"Look to Africa, when a black king shall be crowned"—is seen as the direct prediction of Haile Selassie’s rise. To many, Garvey is the "John the Baptist" to the movement's Messiah.

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Why This Matters Today

Understanding Rastafari is key to understanding Jamaican identity and the global struggle against colonialism. It remains one of the world's most vibrant and misunderstood spiritual movements.

Want to learn more about Jamaican history? Check out our latest posts on Rastafari Today!

7 Spiritual Books for Free Online

7 Spiritual Books of Interest to Rastafari for Free Online

As the Rastafari movement is founded on a strong spiritual foundation, it is no surprise that their literature is often steeped in mysticism and theology. These seven free online books are of particular interest to those seeking spiritual enlightenment and a deeper understanding of the world around us. From the foundational texts of Christianity, Hinduism, and Taoism to more contemporary works on the nature of religious experiences, these books offer profound insights into the human condition that will be of interest to both Rastafari and any spiritual seeker, philosopher or theologian.

Here is a list of 7 popular and insightful spiritual literature that is available on Project Gutenberg to read online and/or download for free:

1. The Bible - Various translations of the Bible, including the King James Version and the American Standard Version, are available on Project Gutenberg. The Bible is considered a foundational text for many spiritual traditions, including Christianity, Judaism, and Islam.

   
   Bible Epub Download

2. The Tao Te Ching by Lao Tzu - This ancient Chinese text is a foundational text of Taoism, and is considered a masterpiece of spiritual literature. It is available on Project Gutenberg in various translations.

   
   Tao Te Ching Epub Download
   
   
   

3. The Bhagavad Gita - This ancient Indian text is a cornerstone of Hindu philosophy and spirituality. Several translations of the Bhagavad Gita are available on Project Gutenberg.

   
   Bhagavad Gita Epub Download
    

4. The Prophet by Kahlil Gibran - This book of poetic essays is a classic of spiritual literature, and has been translated into over 100 languages. It is available on Project Gutenberg.

   
   The Prophet Epub Download
    

5. The Varieties of Religious Experience by William James - This book is a classic of psychology and philosophy, and explores the nature of religious and spiritual experiences. It is available on Project Gutenberg.

   
   The Varieties of Religious Experience Epub Download
    
6. The Cloud of Unknowing - This medieval Christian text is a guide to contemplative prayer and has been influential in the development of Christian mysticism. It is available on Project Gutenberg.
   
   
   The Cloud of Unknowing Epub Download
   
   
   
   

7. Autobiography of a Yogi by Paramahansa Yogananda - This book is a classic of spiritual literature, and recounts the author's experiences and teachings as a yogi and spiritual leader. It is available on Project Gutenberg.

    

   
   
   Autobiography Epub Download
   
   
   

   In a world where technology and social media can leave us feeling disconnected and distracted, it's more important than ever to explore our spiritual sides. The seven books on this list, available for free on Project Gutenberg, offer insights into various spiritual traditions and provide a path for self-discovery and growth. Whether you're a Rastafari seeking to deepen your faith, a philosopher pondering life's big questions, or a theologian exploring the mysteries of existence, these books offer wisdom and guidance for all.

    These links will allow you to access and download the texts directly from Project Gutenberg.

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   Learn more:

   1. The Project Gutenberg eBook of Devil Worship, by Isya Joseph, B.A., M.A., Ph.D..
   2. Bedouins | Project Gutenberg
   3. The Ways of Men

   #Rastafari #Spirituality #Literature #Philosophy #Meditation #Mysticism #Theology #FreeBooks #ProjectGutenberg #SpiritualReadingList #Gnostic #Enlightenment

Prescribed Rastafari Literature for New and Young Rasta Souljahs

Rastafari is more than just a religion or a way of life – it's a spiritual and cultural movement that has touched the hearts and souls of millions of people around the world. For young Rastafari, navigating the rich and complex world of Rastafarianism can be both exciting and overwhelming. That's why we've put together this reading list – to provide a roadmap for those who are just starting their journey, as well as a resource for those who are seeking to deepen their understanding of this beautiful and inspiring movement. These books are not just academic exercises, but gateways to a deeper spiritual and cultural understanding of Rastafari. We hope that they will inspire and guide you on your path towards a more meaningful and fulfilling life

Here are some books that are often recommended for young Rastafaris who are learning about the faith and coming into the movement:

1. The Holy Piby: The Blackman's Bible by Robert Athlyi Rogers

   The Blackman's Bible by Robert Athlyi Rogers - The Holy Piby is a foundational text of Rastafarianism that presents a black-centric interpretation of the Bible and provides guidance for living a moral life according to Rastafarian beliefs.
   

2. The Kebra Nagast: The Lost Bible of Rastafarian Wisdom and Faith from Ethiopia and Jamaica by Gerald Hausman

   The Lost Bible of Rastafarian Wisdom and Faith from Ethiopia and Jamaica by Gerald Hausman - The Kebra Nagast is a sacred Ethiopian text that is highly revered in Rastafarianism. It tells the story of the Queen of Sheba and her son Menelik, who is believed to be the offspring of her union with King Solomon.
   

3. The Promised Key by Leonard P. Howell

   The Promised Key is a collection of essays and speeches by Leonard P. Howell, a pioneering figure in the Rastafarian movement. It provides insight into the early years of Rastafarianism and Howell's vision for a black-led society.
   

4. Rastafarianism: A Very Short Introduction by Ennis B. Edmonds

   This book provides an overview of the history, beliefs, and practices of Rastafarianism. It is a useful introduction to the movement for those who are unfamiliar with it.
   
   

5. Marcus Garvey: Life and Lessons by Robert A. Hill

   This biography of Marcus Garvey, a key figure in the Pan-African movement, provides a detailed look at his life and teachings. It highlights his advocacy for black self-reliance and his efforts to unify people of African descent around the world.
   
   

6. The Philosophy and Opinions of Marcus Garvey: Or, Africa for the Africans by Marcus Garvey

   This book is a compilation of speeches and writings by Marcus Garvey. It emphasizes his belief in black self-determination and the importance of African unity.
   

7. The Autobiography of Emperor Haile Selassie I: King of Kings of Ethiopia by Haile Selassie I

   This autobiography provides a firsthand account of the life of Haile Selassie I, the former emperor of Ethiopia and a figure revered by Rastafarians. It covers his rise to power, his efforts to modernize Ethiopia, and his experiences during World War II.
   

8. Dread, Beat an' Blood: Empress Menen and the Rastafarians by Benjamin Zephaniah

   This book provides an exploration of the role of Empress Menen, the wife of Haile Selassie I, in Rastafarianism. It also examines the impact of the movement on Jamaican culture and society.

These books cover various aspects of Rastafarian beliefs and history, including the role of Haile Selassie I, Marcus Garvey's influence, the importance of Ethiopia, and the cultural and social practices of Rastafarianism. They can provide a foundation for understanding the faith and its practices.

#RastafariReadingList #Spirituality #Philosophy #AfricanDiaspora #Literature #Culture #History #SocialJustice #Empowerment #KnowledgeIsPower #ReadToGrow #PanAfricanism #BlackExcellence #BlackHistory #MentalLiberation