tafari:

@ rastamen,

I will be out of circulation for a while(taking the JAH message to the middle east). while away, Ikomi is anointed the JAH priest to take care of the rastas.
Let JAH be praised.

Jajajajajajajajajajajajaaaaaahhhhhhhhh rastafariiiiiiiiiiii. Ikamefa did u hear that.

10 days dry fasting u'd have to do.

oh my!!!!  

U left.

And 4 all u haters. Iha wu thread ayi okay. Stop disturbing. lol

Are u just getiing home?

Ikomi:

You left.

is u talkin 2 me?

Ikomi:

And 4 all u haters. Iha wu thread ayi okay. Stop disturbing. lol

are you hearing voices again or who are they? onye wu "anyi?"

Ikomi:

Are u just getiing home?

if ur talkin 2 me, then yeah.

Yeah was talking to u.

How did u get on then. Hope good.

ghettochyk:

are you hearing voices again or who are they? onye wu "anyi?"

Anyi wu mu na Jah, how about dat. lol

Ikomi:

Anyi wu mu na Jah, how about that. lol

ok. i figured. well, y'all two should have fun!!

U've always asked me what heaven looks like, now here is the answer.


https://www.youtube.com/watch?v=2s5T9v8CWC4

But I must warn u its meant for the bold and the beautiful.

As the saying goes "Great fortunes follows the bold."

Hahahahahahahahaha. Ghettochyk Ikomi lives in heaven with Jaaahhhhhhh. lol.

Children of zion, do not go out of your way to subject yourselves to the degradation and humiliation of the agents of Babylon all in the name of enquiry.

Desist from referring to thyselves as BLACK. This is the definition that Babylon has inflicted on the brains of Africans to rob them of their heritage and paint them BLACK.

I have told them about the Bnai Ephraim (yoruba jews) of Ondo, and the Ibo Benei Yisrael, the Ozubulu families of Anambra, descendants of the Zebulun tribe of Zion. I have showed them that all these tribes including those of the Malian, Ethiopian and Sudanese Jews who made up the ORIGINAL SEMITIC EMIGRATION FROM AFRICA.

Yet they choose to believe the Babylonians who have invaded the land of Jerusalem and are laying claim on our heritage. The Europeans who have copied our religions and tried for centuries to dreadlock their hair are now passing themselves off as us, meanwhile our people are here asking ridiculous questions and trying to mock us.

REGGAE AND SLAVERY


Reggae's influence and popularity both within and outside Jamaica reflects its 'third-world origins'. In particular, reggae's roots are embedded in the historical conditions of Jamaican slavery and colonialism.
Barry T. Bays, P. Renée Foster, Stephen A. King; Reggae, Rastafari and the Rhetoric of Social Control; 2002
In a sense, Jamaican people were born into a world of suffering because of slavery, and the vitality of music as a healing, uplifting part of life was born with them. The emotional effects that slavery has had on Jamaicans was heard in the music of that time and is still heard in the music of today.
Andy Tower, The Painful Path of Music - Slavery and Suffering in Jamaica and their effects on Jamaican Music, 1998
Now I think of reggae music as a form of verbal history. I pay attention to the lyrics of the songs because I now know that the artists are trying to tell me something. When I listen to reggae music, I feel strong. I use reggae music as a way to feel empowered. If the slaves of Jamaica overcame all that they did, I can do anything. That, I believe, is the message of reggae music.
Sarah Novick, The Effects of Slavery on Reggae Music
Reggae songs are often commentaries on social conditions, particularly in Jamaica.


Steel Pulse
Since the majority of Jamaicans are the descendants of enslaved Africans it's unsurprising that a number of reggae lyrics deal with the historical and social upheaval of slavery.

Some songs look back at past brutality and exploitation, some sing of the lost homeland in Africa and of hopes for repatriation.

Other songs celebrate Marcus Garvey and his philosophy of the return to Africa, while others deal with the political implications of that philosophy and of slavery for the present day.

The examples below are only some of the many reggae lyrics based on slavery. British reggae bands included in this list are Aswad, from London, and Steel Pulse from Birmingham.

Slavery came and took its toll
In the name of John Bull Dog
Said we turned our backs on God
Lost the powers that we had
Now our back's agains' the wall
Ask ourselves about the fall
Rise Rise Rise
Hold onto your culture
Steel Pulse, Not King James Version
Steel Pulse, Not King James Version (29s)
© Island Records Ltd

And when slave master beat I with the whip
And he made I jump and twist
We use that music to cool us down I say
You couldn't give up now
You know you couldn't give up now
Couldn't give up now
Aswad, Drum and Bass Line
Aswad, Drum and Bass Line (29s)
© Sony Music Entertainment

Today they say that we are free
Only to be chained in poverty
Ev'ry time I hear a crack of the whip
My blood runs cold
I remember on the slave ship
How they brutalised their very souls
Bob Marley, Slave Driver, from the album Catch a Fire
Bob Marley, Slave Driver (29s)
© 2001 Universal Island Records Ltd

Old pirates, yes, they rob I;
Sold I to the merchant ships,
Minutes after they took I
From the bottomless pit.
But my hand was made strong
By the 'and of the Almighty.
We forward in this generation
Triumphantly.
Won't you help to sing
These songs of freedom? -
'Cause all I ever have:
Redemption songs;
Redemption songs.
Bob Marley, Redemption Song, from the album Legend
Bob Marley, Redemption Song (29s)
© 1984 Island Records

By the rivers of Babylon
Where we sat down
And there we wept
When we remembered Zion
But the wicked carried us away in captivity
Required from us a song
How can we sing King Alfa song
In a strange land
Cause the wicked carried us away in captivity
Required from us a song
How can we sing King Alfa song
In a strange land
Melodians, Rivers of Babylon (B. Dowe, F. McHaughton, adapted from Psalm 137)
Melodians, Rivers of Babylon (29s)
© 1989 Ocean Records Ltd

Look, oh Lord, they brought us down here
Have us in bondage, right through these years
Fussing and fighting, among ourselves
Nothing to achieve this way, it's worser than hell, I say

Get up and fight for your rights my brothers
Get up and fight for your rights my sisters

Took us away from civilization
Brought us to slave in this big plantation
Fussing and fighting, among ourselves
Nothing to achieve this way, it's worser than hell, I say
Abyssinians, Declaration of Rights (Bernard Collins), from the album Satta Massagana
Abyssinians, Declaration of Rights (29s)
© 1983 Poli-Rhythm

Mr. Bigman
When will this payday be?
When will this payday be?
For these retired slaves (Ya a listen me?)
My forefather worked down here
On this great plantation
True he didn't get no pay
For all their wasted days
Tell us now!
When will this payday be?
Mr. Slavedriver
Culture, Payday, from the album Payday
They took us away from our homeland
They took us away from our homeland
And we are slaving down here in Babylon
And we are slaving down here in Babylon
They are waiting on an opportunity
They are waiting on an opportunity
For the Black Starliner which is to come
Culture, Black Starliner, from the album Two Sevens Clash
Do you remember the days of slav'ry? (Do you remember the days of slav'ry?)
And they beat us (Do you remember the days of slav'ry?)
And they worked us so hard (Do you remember the days of slav'ry?)
And they used us (Do you remember the days of slav'ry?)
Till they refuse us (Do you remember the days of slav'ry?)
Do you remember the days of slav'ry? (Do you remember the days of slav'ry?)
Burning Spear, Slavery Days (Winston Rodney), from the album Marcus Garvey (1975)
Burning Spear, Slavery Days (29s)
© 1975 Island Records Ltd

Out of Africa they took us
And they sold us as slaves for money
Who they could not sell
Dem kill dem, kill dem, kill dem
Capital Letters, Out of Africa, from the album Headline News
They tricked us with trinkets and beads
And tricked us right into slavery
Traditional customs
Crafts and arts
They put away in the museums
Oh, people, don't you see the plot, Yeh
To take all we've got.
Got to save Black music
Fight to save sweet music now
God to save Black music now
Let the music flow, oh Lord
Steel Pulse, Save Black Music, from the album Babylone the Bandit
Every time I hear the music and I make a dip, a dip
Slave master comes around and spank I with his whip, the whip
But if I don't get my desire
Then I'll set the plantations in fire
My temperature is getting much higher
Got to get what I require
Gregory Isaacs, Slave Master, from the album The Essential Gregory Isaacs

Ikomi, I think you've been fired. cuz Tafari's back now.

To all dem Jah son, Ikomi give warm greetings.

Tafari wellcome back to the to the land of the livng. Jah bless u itinealy.

Ghetoo baby ke kwan, idi kwa nma. Kee otu ndi Igbos ahu na emete? Igbo thread ahu akarialam ike.

Gheetttto am thinking of becoming onye Benue. Hasi na agwa ndi Benue di nma. Ike umu Igbo adikwagi mu. They are quick to call u all sorts of names.

Ghettoo there was a time Vistastraka batara na thread ahu, osi Ozo Monsheee. Which tranlates to Monsheee the Chimp.

How can someone say such a thing, and Oga Romeo was laughing seriously.

And owere nke ozo ana akpo nnenne, Ghetto, the babe is owing me one bar of chocolate, but to avoid giving it, she is using tactics ka mu naya seeee.

Ghettoooo ihu kwana Osisi lately. Ebe nhuru ya adighi nma. Ka nhapu ikwu.

Ghettooo, let me tell u about Tosh. Tosh ahu wu woke ojuoooo. Can u imagine ona agwo ogwu oke. Kaaiiiiiiii.

Ghettto nwa nkem, we shall talk later njus si kam kosaturugi asiri.

Before i forget agwana madi what we did yesterday night. Keep queit inugo!!!!!!!!!!!!!

lol!! Do you wanna kill my name?

Ihe gi na onye mere last night?

ogba asiri!! SHAME!!!

Go tell it on the mountain then, na onwe gi ihe anyi mere.

Ur always denying.

Cheneeeeke meeeeeeee, anodim na forum na ako all these things.

Look Ghetto kwuchie onu. Ekwuna ozo.

They are watching.

"Dread Jesus": A New View of the Rastafari Movement


William David Spencer’s Dread Jesus (London: Society for Promoting Christian Knowledge, 1999) is, quite simply, one of the best books by a Christian theologian about a new religious movement. Although Spencer examines primarily different views of Jesus Christ within the Rastafari community, the book is also a comprehensive history of the movement, of its sources, and of the differences between its many contemporary branches. It is also a valuable introduction to reggae music and its connections with the Rastafari community.

Spencer, as many Rastafari scholars before him, traces Rastafari back to the Ethiopianist movement and the Universal Negro Improvement Association (UNIA), established in 1914 in Jamaica by Marcus Mosiah Garvey (1887-1940). While Zionists preached the return of Jews to Palestine, Ethiopianists suggested that African Americans should eventually return to Africa (and particularly to the historical heart of Africa, Ethiopia). Spencer reconstructs Ethiopianism as a Christian movement, although an unorthodox one. While Garvey’s image of a "black Christ" was consciously symbolic, other Ethiopianist preachers such as Robert Athyli Rogers (from the Caribbean island of Anguilla), founder of the Afro Athlican Constructive Church, regarded the "black Jesus" as one among many divine incarnations (for Rogers, the most important incarnation of God was Elijah ). Others, like Prophet Alexander Bedward in Jamaica, claimed to be the new messiah themselves. All this changed on November 2, 1930 when Ras Tafari was crowned as Emperor of Ethiopia as H.I.M. (His Imperial Majesty) Hailé Selassié I (1892-1975). World media covered the event, and most (although not all) Ethiopianists in Jamaica believed that this successor to the line of King Solomon, bearing titles such as "King of Kings" and "Lion of Judah", was indeed the Christ who was to return. Spencer insists on the role played on the foundation of Rastafari religion by three preachers: Leonard Howell, H. Archibald Dunkley, and Joseph Nathaniel Hibbert. As far as Dunkley and Hibbert are concerned, he insists on their membership in the Great Ancient Brotherhood of Silence, or Ancient Mystic Order of Ethiopia, one of the "black" (or "Prince Hall" Masonic organizations. Spencer claims that a number of features of Rastafari religion derive from this branch of Freemasonry (including the name "Jah" for "God", coming from the Masonic form "Jah-Bul-On". Later Rastafari leaders and authors, such as Dennis Forsythe, were in turn influenced, according to Spencer, by the Rosicrucian order AMORC. Rastafari is, thus, a syncretistic faith including elements from the Western esoteric and occult tradition, Christianity, and Jamaican and Caribbean lore (including the trademark Rastafari dreadlocks, and the use of ganja).

Spencer also re-examines the well-known story of Selassié’s visit to Jamaica in 1966, his denial to be God or the return of Christ, and his attempt to lead Rastafarians into the Ethiopian Orthodox Church (with only moderate success). He also examines the peculiar role of reggae singer Bob Marley (1945-1981) in the development of Rastafarian thought (an extreme fringe even believes Marley, rather than Selassié, to be the messiah). The most important part of Spencer’s book deals with Rastafari reactions to the Marxist revolution in Ethiopia, and the following imprisonment and eventual death of Selassié in 1975. While, in the immediate aftermath of these events , Selassié’s death was explained away as yet another "big lie" by the world media, gradually most Rastafarians recognized that His Imperial Majesty will not physically reappear any time soon. What happened, according to Spencer, was the separation of elements whose coexistence within the Rastafari community had always been difficult. While only a handful of Rastafarians followed Selassié’s counsel and joined the Ethiopian Orthodox Church, a significant number (whose main international organization is the Twelve Tribes of Israel) adopted a more explicitly Christian approach, recognizing Jesus Christ as the Son of God and Selassié as a mere human (if all-important) prophet. Their Christ remains a "black Christ" within the frame of contemporary black or Africanist theology. As a reaction, an anti-Christian movement, the "bun Christ" (or "burn Christ" movement, manifested itself, particularly at certain reggae events. Rastafari has always been anti-Catholic (because it accuses the Catholic Church of having supported Mussolini’s invasion of Ethiopia, seen as the ultimate sacrilege). Some contemporary Rastafarians are also anti-Christian, although many would qualify even the most extreme "burn Christ" statements by claiming that their quarrel is with the "white Christ" in whose name racist crimes have been perpetrated, not with a liberated "black Christ". There is little doubt, however, that one branch of Rastafari has followed the Eastern linings of one of the "founders", Leonard Howell, and has adopted a mystical view of Selassié’s soul as an entity quite independent from the Emperor’s physical manifestation. A portion of this divine spark or essence, eminently manifested in Selassié, is present in all Rastafari faithful, if not in all human beings, within the framework of a sort of gnostic pantheism true to the occult-esoteric connections of some of the "founders".

Rastafari, Spencer concludes, is at a crossroad, between Selassié as God (re-interpreted after the Emperor’s death in a pantheistic and gnostic sense) and "the God of Selassié", i.e. Jesus Christ. In the latter sense, Rastafari, or a branch of it, may eventually become a "Selassian" Christian Church, no less Christian for its veneration of Selassié as a prophet and a saint (just, Spencer notes, as there is a "Lutheran" Church, named after Martin Luther but certainly not claiming that he was the messiah). At any rate, Spencer takes seriously Rastafari as potential (and, at least in some cases, actual) "roots Christianity" of what he calls with the politically correct name of two-thirds world. While liberation theology has been too often a theoretical construct of Western intellectuals, movements such as Rastafari are a much more reliable indicator of the real feelings and spiritual needs of Caribbean and other two-thirds world spiritual seekers. In this perspective, Spencer’s book is a model of theological dialogue between traditional Christianity and a new, admittedly "bizarre", religious tradition. Similar enterprises should probably be attempted with respect to other new religious movements as well.

source: www.cesnur.org/testi/rasta.htm

Ghetto listen to this song and tell me what u think of it.

My Val.

I like d song.


https://www.youtube.com/watch?v=-iXas6Svnkk&mode=related&search=

Ikomi, I bet you aint read all that either. hehehehe!!!

ok, da song, I listened to da first part. Itz kool.

Ina agu ihe wokem ahu na ede? Aha mu owu Rastafariiiii? lol

Nwa nka, iga ekwu if u love the song or not. Cool is not enough.

Ur too closed and am sure iga adikwa tight. lol

unfortunately i don't know wat ur talking about.

Its called mixed emotions. Finally

Ghettooo iga akpachakwara anya. lol.

hissssssssssssssssss

Hehehehehehe. Are u hissing at me. lol.

Very funny.

no, i aint hissing. datz me sucking ma teeth.

yeah. Always sucking ur teeth. and leaving me with non to play with. lol

U wanna sign on girl? lol.

uh huh. i'm finna leave in 15mins. tho.

let JAH be praised for his goodness and benevolence.

May Jah be praised all the time.

Wat books/programs do you suggest to be most effective in learning PATWA?

iiii

blessed day! artical flex, one-Jah, one-I-nity, 1love!
hail H.I.M fi wisdom to fight d downpressers and bring Jah priest fiercely pon babylon,
wax stronger idren! mi feel you. JaaaaaaaaaaaaaHHHHH Rastafiri!

(meet me at: brain_drain911@yahoo.com)

blessed

HAILE SELASSIE WAS SUPPOSED to be “The Conquering Lion of Judah,” however he wasn’t much help when Ethiopia was invaded by Mussolini in 1935 A.D. and was occupied for five years during which the Italians killed, raped and beheaded thousands of Ethiopians. Mussolini was really an assistant to Adolph Hitler. It was during this time, that Haile Selassie went into exile in Bath, England.He didn’t go to Isreal because of fear. He deserted his countrymen and even those Jamaicans who would have welcomed him, with open arms, not to mention the many other African nations.Why didn’t he go to Jamaica where he was so loved?. Because he did not acknowledge them as his disciples, even though they saw him as a Christ with divine powers. Though he wasn’t and really had none.