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Messenger: Nesta1 Sent: 3/2/2019 1:48:11 AM

"I must say that black and white, as forms of speech, and as a means of judging mankind, should be ELIMINATED from human society. Human beings are precisely the same whatever colour, race, creed or national origin they may be." - Haile Selassie I, 1963

"Inite oneself and love IMANITY
Cuz puss and dog they get together
What's wrong with loving one another?
Puss and dog they get together
What's wrong with you my brother?" - Bob Marley

i see it right here on this website dedicated to RastafarI -- people bickering about labels. What about honoring His Majesty's guidance and moving beyond the poison of labels to our Real power as RastafarI?

Messenger: GARVEYS AFRICA Sent: 3/2/2019 1:55:24 AM

My grandmother who calls herself black and any light skinned black person white and any European white person English..... has NO hatred in her heart and loves imanity perpetually.

Don't be fraid of words. How people define them is up the them ESPECIALLY if using words which describe THEMSELVES.

Everytime InI refer to InI as black you make this same beaten post. Stop being so offended bredda Nesta

Messenger: RastaGoddess Sent: 3/2/2019 4:50:04 AM

In the words of Biko “[Black Consciousness] seeks to demonstrate the lie that Black is an aberration from the ‘normal’ which is white. We have defined Blacks as those who are by law or tradition politically, economically and socially discriminated against as a group in society and identifying themselves as a unit in the struggle towards the realization of their aspirations.”

In other words, being Black is not a matter of pigmentation – being Black is a reflection of mental attitude.

Messenger: Nesta1 Sent: 3/2/2019 5:30:33 AM

But according to His Imperial Majesty Haile Selassie I it's a mental attitude the outward articulation and inner biases of which, must be eliminated before we will know Peace (which was and is His desire for Imanity).

So the question that confronts us is: Do we defy His Majesty and the Truth which he sought to impart to us or do we heed His Wise Counsel and relegate inherently divisive and provocative mentality & the associated terminology of "black & white" to history's trash heap of failed Babylon strategy to keep us apart? Can we continue to allow Babylon to control & separate us with its labels by continuing to embrace and use those labels ourselves?

None of us should have the arrogance to think that His Majesty did not fully comprehend that of which He spoke.

Messenger: GARVEYS AFRICA Sent: 3/3/2019 8:07:54 AM

You mean the man who didn't speak much English?
Haile Selassie said stop racism and colourism

I told you black people especially outside of Africa do not mean colour when they say Black or White. They tend to mean African or PanAfrican. Which Haile Selassie HAPPILY labels himself. I told you due to slavery Black people in the West have no other label for themselves as the majority still do not even accept their Africanness and for those who do cannot be more specific. I told you to label ourselves as such...Just like with the example of my grandmother who would call YOU English...has NO sense of separation or racism in her heart whatsoever

Your argument is defunct on many levels

And then we have all told you that it is not for YOU to worry how BLACK people choose to define themselves? Or interpret His Majesty words. This isn't Nesta teaches black people....

You seem possessed...

Messenger: Nesta1 Sent: 3/3/2019 8:49:14 AM

Messenger: GARVEYS AFRICA Sent: 3/3/2019 9:15:02 AM

Multi dimensional aspect of the African identity (as stated earlier by I, Africanness and BLACKNESS is about a Pleurality rather than a Duality)

Extracts taken as this is a very long article

Identity and acculturation: The case for Africa

Byron G. Adams &Fons J. R. van de Vijver

Pages 115-121 | Published online: 21 Apr 2017

Why study identity and acculturation in transitional African societies?

From an identity perspective, the African cultural setting seems to be experiencing a period of transition where many are seeking not only to define themselves and the roles they seek to play within their respective societies, but also the very nations in which they live. They seek to establish, negotiate, and maintain a national identity in which they embrace the diversity harboured within their borders. African contexts are complex; countries are often vastly multicultural; and in many countries no group clearly dominates all aspects of social, political, economic, and cultural life spheres. More inquiry is needed into acculturation processes, and this inquiry should start with the conceptualisation of identity of individuals within the African context. Identity is key, central, and pivotal here, not only for the nation but every individual who finds meaning within the confines of the respective country’s borders.

In the study by Ferguson and Adams (2016Ferguson, G. M., & Adams, B. G. (2016). Americanization in the Rainbow Nation remote acculturation and psychological well-being of South African emerging adults) they examined remote acculturation in 370 youth in Johannesburg. They found that Americanisation was more prevalent in South African youth compared to Jamaican youth; notably, the exposure to American media, the relationship between Americanisation and well-being was mainly moderated by racial group membership. In another study by Ferguson and colleagues (Ferguson et al. Multidimensional remote acculturation and well-being among urban Zambian adolescents) of 83 adolescents from Lusaka, they found that adolescents could be either classified as traditional Zambians (which meant that they were more oriented toward Zambian culture) or Westernised Multicultural Zambians (which meant that they were more oriented toward American, British, and South African contexts). This latter group presented a lower sense of family obligation and were more independent. These studies inform the multidimensional nature which acculturation will take on in future.

While strides are made towards accommodating more plurality in acculturation studies, as with the multidimensional model; it is again evident that the influence of Western culture remains dominant for understanding acculturative processes in Africa. Even in multidimensional considerations of acculturation, outcomes of acculturation seem to be somewhat associated with Western cultural values, norms, and attitudes. Remarkably, this is also the case in studies of remote acculturation (cultural changes due to indirect contact); the emphasis is on the degree to which individuals adopt Western norms, values and practices, and identify with western cultures with which they have made little or no contact but which are remotely transferred through media, social media, and/or goods and services. Identity is diffused in some African contexts. In the development of a multidimensional acculturative model suited for the African context, we need to consider the levels of identity within dimensions as well.

Consider for a moment the implications related to the complexity associated with components of the social identity dimension in Africa. Firstly, the notion of national identity as a construct which encapsulates identification with the nation state may be problematic in contexts with salient social identity components, such as tribal membership, ethnicity, religion, and language; which may be more important than national identity. In an effort to move beyond the national identities established by the colonially-ruled nation states, national identities in Africa encapsulate multicultural identities. Individuals and groups may emphasise different social identities, transcending the traditional ethnic–racial markers imposed by colonial nations (Ganathay-Coleman & Serpell, 2008; Developmental psychology as political psychology in Sub-Saharan Africa: The challenge of Africanisation. Applied Psychology).

Secondly, within the acculturation process, salience of different social identities may need to be continuously negotiated. Different social identities, such as ethnic, cultural, and national identities, are associated with different behaviours, values, norms, and practices. In an African context, identity models should leave room for multiple allegiances referring to multiple domains. The prevailing acculturation research is predicated on the notion that migrants identify with one or two cultures. Allegiances in an African context are multidimensional and may involve multiple life domains; for example, a young South African Muslim may have a strong religious, ethnic, age, gender, musical, and sports identity; each identity would link him or her to different groups. Capturing his or her identity in two dimensions (Indian, South-African) would be inadequate.

Messenger: GARVEYS AFRICA Sent: 3/3/2019 9:19:46 AM

As for African or Black identity in the Western hemisphere where we too require multidimensial acculturation this is not as possible as with our continental counterparts due to the intermixing which went on during Slavery and the unbeknown nature of our PanAfrican family trees. Hence why the term "BLACK" outside of the continent of Africa plays a much more prominent role and has come to mean for many not a definition of colour.. but one of representation of the Maafa, of those who have descended through slavery. I prefer the term PanAfrican yet accept and acknowledge the term Black as is the most common and easily understood among InI for what InI mean.
I have met people who use this definition in fullness and therefore wouldn't call an aboriginal Australian or native Nigerian 'Black' but would call a Albino descendant of chattel slavery Black..... This is where any unlearned person who comes to talk about colourism alone in the aspect of the label Black needs to take a stock and calm down in their foolishness

A good article to read if ones can access it.
If you can make sure you link me in.....

Messenger: RastaGoddess Sent: 3/3/2019 9:28:55 AM

"An awareness of our past is essential to the establishment of our personality and our identity as Africans.” — Haile Selassie

Messenger: Nesta1 Sent: 3/3/2019 10:45:00 AM

Correct. You see, where a person was born (like America or Germany or Mexico or Indonesia or Tunisia) or the color of their skin (like Black or Yellow or Red or Brown) are just the bases for labels that Babylon has assigned to us to keep us fussin' and fighting with one another. Our common spiritual I-dentity, as members of the human race, which His Majesty so beautifully alluded to, is African -- it is the birthright every human being to embrace who knows it and receives it in his or her mind, heart & soul: Africa is our nation, our soul, our Father's land, and our spiritual (& in some cases physical) home. This is this spiritual and ancestral reality that allows for the I-nification of Imanity and His Majesty knew (knows) only too well that the African spiritual I-dentity of humans beings of every background provides the cohesion to obliterate the walls of colonialism, discrimination, imperialism and all of the other exploitation & injustices that people of one Babylon label have imposed upon people of another Babylon label.

My only ax to grind is with anyone calling themselves a RastafarI and then trying to deny that spiritual (and ancestral) birthright to a fellow human being through reference to Babylon-label-bases such as geographic place of birth, language, or, JAH-forbid, the color of their skin -- thereby elevating Babylon's system of labels ABOVE our Rastafari spiritual I-dentitiy. That attempt to deny any human being his or her spiritual I-dentity and homeland is an abomination.

That's all. I clearly would not support trying to deny anyone his or her African I-dentity. It is far too important to us.

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Haile Selassie I