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Religion and politics
Louis Moyston
Saturday, August 04, 2007
The announcement of the election date described by the media and some observers as the prime minister dabbling in numerology and "fanatical politics" is unfair and seems informed by the urge to quarrel rather than reasoning.
"Religion corrupts politics" (Observer, July 14) in an example of a "quarrelsome" approach to the issue. Fellow writer Rev Mervin Stoddart should understand that prophecy is not dead. It depends on one's view of the world. "Put '7s' debate in full context, says churchman" (Observer, July 13) represents an effort to "reason" matter. Rev Al Miller argues that there might just be another interpretation to the clash of the "sevens". Many observers fail to look beyond Half-Way-Tree (where the date was announced) to discuss the issue.
Jamaica has interesting activity regarding the role of "spirituality" in politics, particularly in anti-colonial politics. The tradition of "combative black prophetic spirituality" has it roots in activities of George Lisle and Moses Baker of the 18th century black Baptist movement of Jamaica. Out of this tradition came Sam Sharpe, Paul Bogle and Alexander Bedward. These antecedents set the foundation for the emergence of the modern "combative black prophetic spirituality" in the form of Leonard P Howell and the early Rastafari movement. In the 1960s, Ras Sam Brown creatively produced an important and brilliant political manifesto for the role of the Rastafari-related political party in the 1962 elections. To complete the discussions of the 1960s, let me remind you of the late Rev Claudius Henry, the "Repairer of the Breach", and his "back-to-Africa" politics that captured the leadership of the Rastafari Movement and took his politico-religious associations to rebellious proportions in Jamaican politics.
During the 1970s, Manley captured the imagination of the Jamaican public with "wise-spread" intelligence, and not this modern usage of charisma. At the heels of the "black-power suppressions" of the late 1960s, he emerged with the "rod of correction", a walking stick given to him by His Imperial Majesty, Emperor Haile Selassie of Ethiopia, King of Kings and Lord of Lords and Light of the World. The use of the "rod" by Manley was indeed recognition of the power of "black prophetic spirituality". In fact, there was a new alliance between the Rev Claudius Henry and Michael Manley.
There were pictures in the newspaper portraying Manley as part of Henry's "prophetic pyramidal structure" of the church. There was a clear use and manipulation of "prophetic spirituality" in that hallmark election of 1972. Of course, there were comments of fear regarding this influence on the mind of the "ignorant black" people - the same comments are being made today.
The 1980s was not spared of this approach to political activities before elections. In 1980, the Jamaica Labour Party(JLP), under the leadership of Edward Seaga, in a "Moses"-type appeal promised the people of Jamaica "Deliverance", a biblical prophecy that finds its local roots in Rastafari prophecies announced by Leonard P Howell in 1934 and 1938.
It is important to note the support Seaga and the JLP received from the emerging right-wing anti-communist evangelicals from the USA. The 1980 election was critical for Seaga as it was for the new regime of right-wing Ronald Reagan. There was also overwhelming support to Seaga's "Deliverance" by the "Deliverance Tabernacles" in Jamaica and I recall also, the pivotal role of Rev Hero Blair in the process. Later in that decade, some of the religious songs associated with the JLP campaign were "One day at a time. (Sweet Eddie) and "Closer than a brother Eddie." Like Seaga in Jamaica, the right-wing Republican under the leadership of Ronald Reagan embraced the emerging Moral Majority and the other forms of right-wing religious movements. It was during this era that Reagan promised to "deliver" the world from that "evil empire". I should note here that the Reagan administration, in spite of all its "new moral and spiritual values" became one of the most corrupt periods in American politics. In today's American politics, religion still plays a significant role in the presidential elections.
I am not saying that I agree with Christian prophecy in national politics. I am making the point that this is like a popular tradition in Jamaica, invoked at critical times in the political history. The PNP is bent on having a fifth term. The JLP is bent on preventing the making of the history by the People's National Party (PNP). Prophecy or no prophecy, there is an electorate out there that has its varied intelligent components. People are watching CNN, BBC and other news networks. The people - the masses - have their DVDs watching "African movies" and being exposed to new forms of "black consciousness" and also to the centrality of religion in the lives of black people. They are learning about political activities in other countries. In other words, a greater section of our electorate is far different from that in the 1940s, 1950s and 1960s. They have their cellphones and "home phones" keeping in touch with the world. Welcome to a new electorate in Jamaica!
It is clear that religion is a powerful force in this country. If this is so, why not use it? Is it opportunism to use it, or is it only right if I use it, but you should not? I ask these questions because some of the opponents, at some points in our political history, have embraced the use of biblical prophecy in pre-election politics. This is not a Jamaican phenomenon. Biblical prophecy is quite popular in international politics.
The late Garner Ted Armstrong wrote on the role of biblical prophecy in global politics and in one of his books he prophesies or gives the "Revelations" of the fall of the great powers of our times. I am saying this to say, it is not about being fanatical, it has to do with one's view of the world in some cases, and probably opportunism in others. In conclusion, prophecy or no prophecy, the PNP must convince the voting public that it is the party leading change in order to win; and the JLP must convince the voting public that it has a programme that is opposite to the PNP. In other words, JLP, how different are you from the PNP?
Louis EA Moyston is a researcher and lecturer
thearchives01@yahoo.com
Louis Moyston
Saturday, August 04, 2007
The announcement of the election date described by the media and some observers as the prime minister dabbling in numerology and "fanatical politics" is unfair and seems informed by the urge to quarrel rather than reasoning.
"Religion corrupts politics" (Observer, July 14) in an example of a "quarrelsome" approach to the issue. Fellow writer Rev Mervin Stoddart should understand that prophecy is not dead. It depends on one's view of the world. "Put '7s' debate in full context, says churchman" (Observer, July 13) represents an effort to "reason" matter. Rev Al Miller argues that there might just be another interpretation to the clash of the "sevens". Many observers fail to look beyond Half-Way-Tree (where the date was announced) to discuss the issue.
Jamaica has interesting activity regarding the role of "spirituality" in politics, particularly in anti-colonial politics. The tradition of "combative black prophetic spirituality" has it roots in activities of George Lisle and Moses Baker of the 18th century black Baptist movement of Jamaica. Out of this tradition came Sam Sharpe, Paul Bogle and Alexander Bedward. These antecedents set the foundation for the emergence of the modern "combative black prophetic spirituality" in the form of Leonard P Howell and the early Rastafari movement. In the 1960s, Ras Sam Brown creatively produced an important and brilliant political manifesto for the role of the Rastafari-related political party in the 1962 elections. To complete the discussions of the 1960s, let me remind you of the late Rev Claudius Henry, the "Repairer of the Breach", and his "back-to-Africa" politics that captured the leadership of the Rastafari Movement and took his politico-religious associations to rebellious proportions in Jamaican politics.
During the 1970s, Manley captured the imagination of the Jamaican public with "wise-spread" intelligence, and not this modern usage of charisma. At the heels of the "black-power suppressions" of the late 1960s, he emerged with the "rod of correction", a walking stick given to him by His Imperial Majesty, Emperor Haile Selassie of Ethiopia, King of Kings and Lord of Lords and Light of the World. The use of the "rod" by Manley was indeed recognition of the power of "black prophetic spirituality". In fact, there was a new alliance between the Rev Claudius Henry and Michael Manley.
There were pictures in the newspaper portraying Manley as part of Henry's "prophetic pyramidal structure" of the church. There was a clear use and manipulation of "prophetic spirituality" in that hallmark election of 1972. Of course, there were comments of fear regarding this influence on the mind of the "ignorant black" people - the same comments are being made today.
The 1980s was not spared of this approach to political activities before elections. In 1980, the Jamaica Labour Party(JLP), under the leadership of Edward Seaga, in a "Moses"-type appeal promised the people of Jamaica "Deliverance", a biblical prophecy that finds its local roots in Rastafari prophecies announced by Leonard P Howell in 1934 and 1938.
It is important to note the support Seaga and the JLP received from the emerging right-wing anti-communist evangelicals from the USA. The 1980 election was critical for Seaga as it was for the new regime of right-wing Ronald Reagan. There was also overwhelming support to Seaga's "Deliverance" by the "Deliverance Tabernacles" in Jamaica and I recall also, the pivotal role of Rev Hero Blair in the process. Later in that decade, some of the religious songs associated with the JLP campaign were "One day at a time. (Sweet Eddie) and "Closer than a brother Eddie." Like Seaga in Jamaica, the right-wing Republican under the leadership of Ronald Reagan embraced the emerging Moral Majority and the other forms of right-wing religious movements. It was during this era that Reagan promised to "deliver" the world from that "evil empire". I should note here that the Reagan administration, in spite of all its "new moral and spiritual values" became one of the most corrupt periods in American politics. In today's American politics, religion still plays a significant role in the presidential elections.
I am not saying that I agree with Christian prophecy in national politics. I am making the point that this is like a popular tradition in Jamaica, invoked at critical times in the political history. The PNP is bent on having a fifth term. The JLP is bent on preventing the making of the history by the People's National Party (PNP). Prophecy or no prophecy, there is an electorate out there that has its varied intelligent components. People are watching CNN, BBC and other news networks. The people - the masses - have their DVDs watching "African movies" and being exposed to new forms of "black consciousness" and also to the centrality of religion in the lives of black people. They are learning about political activities in other countries. In other words, a greater section of our electorate is far different from that in the 1940s, 1950s and 1960s. They have their cellphones and "home phones" keeping in touch with the world. Welcome to a new electorate in Jamaica!
It is clear that religion is a powerful force in this country. If this is so, why not use it? Is it opportunism to use it, or is it only right if I use it, but you should not? I ask these questions because some of the opponents, at some points in our political history, have embraced the use of biblical prophecy in pre-election politics. This is not a Jamaican phenomenon. Biblical prophecy is quite popular in international politics.
The late Garner Ted Armstrong wrote on the role of biblical prophecy in global politics and in one of his books he prophesies or gives the "Revelations" of the fall of the great powers of our times. I am saying this to say, it is not about being fanatical, it has to do with one's view of the world in some cases, and probably opportunism in others. In conclusion, prophecy or no prophecy, the PNP must convince the voting public that it is the party leading change in order to win; and the JLP must convince the voting public that it has a programme that is opposite to the PNP. In other words, JLP, how different are you from the PNP?
Louis EA Moyston is a researcher and lecturer
thearchives01@yahoo.com