Maturing in Our Relationships As We Age: (The Bird Will Soon Learn)

Maturing in Our Relationships As We Age:(The Bird Will Soon Learn)

Leahcim Semaj

April 5, 2015 at 8:09pm

 My friend Carolyn Cooper is quite right that “sexual desire is unruly. It makes people veer out of lanes”. The emotional carnage in our land is witness to the consequences of Old Men (M3s) and Old Women (W3s) being desperately desirous of younger sex partners who have no interest in them beyond their “money, house, car and contact”. I speak with love and only want to offer some healing. We are never too old to learn to love, not just with the genitals, but also the heart and more so the mind.

“Love is a decision, it is a judgment, it is a promise. If love were only a feeling, there would be no basis for the promise to love each other forever. A feeling comes and it may go. How can I judge that it will stay forever, when my act does not involve judgment and decision.”  ― Erich Fromm, The Art of Loving

Nothing in her argument has altered my inference that many women in her age cohort are more than likely to end up in a ‘situationship.’ She states that;

“Mi no want no young boy fi work out mi soul case. An no old man fi go dead pon mi. Dr. Semaj concluded that my desire for an ‘ageable’ man was a sexual fantasy that wasn’t likely to be fulfilled.”

Well Carolyn, I not saying that you can’t defy the odds but the most common first choice of a M2 (man 35 to 50 years) is a W1 (woman <30 Years). His second choice a W2  (woman 30 to 45 years). His third choice would be a W3 (woman >45 years), if she comes with money, house, car and contacts that she is willing to share with him. The paradox even as you express it is that he Mr. M2 (35 to 50 years) is the first choice for women 50 and over. This my friend is what will increase the likelihood of a series of ‘sexual situationships’ but is very unlikely to result in a lasting bona fide relationship. Vere as much as you want out of your lane, but understand that “you can ignore reality, but you can’t ignore the consequences or ignoring reality” (Helen Keller)

I mean no harm when I use the word ‘old’. It is not fashionable now a days to be old, but  certain qualities (like good wine) are largely dependent on the knowledge and wisdom that can only be acquired over time and with experience. Not all old men are going to “dead pon yu”. I am a proud old man (Over 60). I walk daily 5Ks, monthly 10Ks and twice annual Half Marathons. I win my age group in most 5K events that I enter. I eat healthy, visit my dentist twice per year, am more than literate and gainfully self-employed.  We all have choices. I chose to SAGE rather than AGE.

In this relationship conundrum, I am primarily speaking to men and women (like me) who are age 50 and over. We have the most to lose in the current dispensation, when we don’t ‘stay in our lane’. We set ourselves up for exploitation when we try to build intimate relationships with a persons who sees us as their third choice. We can do better. Not trying to box you in my friend, just sharing my observations. Care to place a bet?

Loving someone who does not love you in the same way is like waiting for a ship at the airport. (Anon)

A suh mi see it. What say you?

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Sexual Situationships vs. Bona fide Love Relationships

Sexual Situationships vs. Bona fide Love Relationships

(The Crisis in All Shades of Grey Relationships)

Leahcim Semaj
Chief Ideator& Resultant
The JobBank & Above or Beyond
March 22, 2015

I have had a long and interesting relationship with Dr. Carolyn Cooper. We both joined the faculty of UWI-Mona at about the same time (early 80s), we developed and co-hosted the award winning  ‘Man and Woman Story’ on TVJ, my sound system  (jUdgeMENt) played at her wedding and I was the MC at the celebration of the 60th anniversary of her cycle around the sun.  We have had some strong areas of disagreements but also many spirited discussions as our minds feed off each other.

Her column on Sunday March 22, 2015, (Mi No Want No Woman Look Mi!) has forced me to concretize some issues that I have been observing in our society. I wish to publicly air them now in order to possibly stimulate a necessary broader discussion. My hope is to arrive at some solutions to the not so quiet desperation that has become the lives of many women and men over 50 who are seeking a variety of ‘shades of grey relationships’ but ending up with ‘sexual situationships’ in the quest to find love and happiness. At the end of the usually well written piece, Dr. Cooper ‘comes out’ and emphatically states that;

“Di ongle smaddy mi want look mi a one nice, ageable genkleman. No young boy. No old man. No married man. No man weh a sex man an uman. Yu ha fi can read an write. Yu ha fi have teeth. If yu qualify, come put argument. Otherwise, beg yu please lef mi in peace!”

My hypothesis is that she will have a long wait and  is much more likely to find a ‘sexual situationship’ than a ‘bona fide love relationship’. I now present my case.

Sexual Situationship vs. Reciprocated Relationship?

Adian Neil states the following;

“A situationship is basically a pseudo-relationship. A placebo masking itself as a formative relationship. It smells like a relationship, it sorta looks like a relationship, and it may even feel like one, but it’s not. Urban Dictionary describes a situationship as any problematic relationship characterized by one or more unresolved, interpersonal conflicts usually confused with dating. The overall dating climate is changing and formalities are harder to find. Instead there’s this awkward meandering through something that feels like something that leads to sex that may or may not be something that continues for a time until one party wants to make it an official something.”

*http://aidanneal.com/2014/08/06/9-signs-youre-situationship/

In contrast, a reciprocated relationship is a relationship in which two people feel the same way about each other, or do give similar things to each other. This  is one which both parties experience the fulfillment of mutual desires on a variety of the dimensions of intimacy. They both desire similar things for themselves and each other and are committed to ‘growing old together’.
I started this analysis with Dr. Cooper’s concept of a “nice ageable genkleman”, then did a series of informal interviews to identify what the ages and stages were in our society and was able to create the following table.

AGE* MEN   AGE* WOMEN
>50 years (M3) Old Man >45 (W3) Old Woman
35 to 50 years (M2) Ageable Man 30 to 45 years (W2) Mature Woman
<35 years (M1) Young Boy <30 Years (W1) Young Girl

(*These categories can be adjusted +/- 5 years)

People Don’t Stay in Dem Lane

The natural pattern of age and stage chronological development would be for people to “stay in dem lane”. If that was the case M3 would be attracted to W3, M2 to W2 and M1 to W1. But what do we have? The socio-biological forces have created the following situations.

AGE FIRST CHOICE SECOND CHOICE
M3 W1 Lower end of W2
W3 M2 M1 (with body, looks & ‘fun person’)
M2 W1 W2 (with money, house, car & contacts)
W2 M2 M1 (with body, looks & ‘fun person’)
M1 W1 W2 or W3 (with money, house, car & contacts)
W1 M1 M2  or M3 (with money, house, car & contacts)

It appears that my friend Dr. Cooper and many other W3 women are more likely to end up in a ‘situationship’  with a M1 man if she brings the resources that he needs to the table (bed). Please note that all that’s required is proof of dental health and the achievement of the minimum literacy requirement. W3 women are not generally the first or second choice for any age group of men. Men are wired to be attracted to youth and beauty (while women to power and resources). Neither M3 nor M2 men generally find W3 women desirable. But if she has the resources and will make them available to him she can ‘rent’ a M1 man until he decides that he wants someone with whom to ‘settle down’ and build a family. She may even have a series of ‘sexual situationships’ but is very unlikely to have a lasting bona fide relationship. She is also more likely to grow old alone.

Interestingly, M3 men are likely to fare a little better if he is able to ‘buy’ the favors of the M1 woman. This too is likely to be a ‘situationship’ but has a higher probability of morphing into a bona fide reciprocated relationship.

The Shades of Grey Relationships

M3 women are the biggest losers in the present quest for reciprocated love and happiness. This is closely followed by M3 men. Many M3 men (with resources) are however not complaining because variety and quantity often makes up for quality. On the other hand, the W3 woman is judged more harshly when she ventures to live out her fantasies with her M1 ‘toy boy’. It is said that a woman cannot do what a man can and still be a lady. W3 women and M3 men need to find ways to shift their mind-sets and to transform their erotic arousal patterns so as to become more attractive to and for each other. If they don’t there is a growing probability that they will be spending their ‘grey years’ alone, or in highly exploitive sexual situationships.

Solutions

  1. It is now imperative that M3 men and W3 women ‘stay in dem lane’ and resist the trips to fantasy island. There is a reason why something is called a fantasy, it does not exist. They must honestly and critically evaluate their present relationships or lack thereof. Not just to quantify the shortcomings of their partners, but more importantly to identify where and how they also contributed to the devolution. They will then be able to embark on a new beginning by establishing an intention to build healthy, sustainable, reciprocal relationships. Intentions will then begin to shape thoughts which will set the foundation for new behaviours.
  2. If you are in a relationship, make it work. Remember that “to love is a choice that you make”. The exception are cases of abuse and psychotic behaviours.
  3. If you are not in a relationship, be realistic as to what you bring to the table. If you are a “5”, a “9” may be well outside of your possibility. Why would a “9” want you?
  4. If a relationship is important to you but keeps eluding you, get professional help. There are persons who have mastered the art and science of ‘match making’. They can help.

The smallest unit of a people is man and woman, when the circumstances become as tumultuous as they now are, a nation is in trouble.

A suh mi see it. What say you?

Semaj@LTSemaj.com

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Kwanzaa as Business Model for 2016 to 2017

by Leahcim Semaj (Updated December 12, 2016)

In the last 20 years, we have experienced a transformation of the world of work as profound as occurred 200 years ago with the First Industrial Revolution. Every organisation is being affected, but most people have not recognized the dramatic changes required for them to remain viable and productive.  In response to the needs of the market place, attitudes and values have also to be adjusted. We will also need to make serious adjustments in the way we do business. Every sector will have to make adjustments; government, unions, management and workers.  The only rational choice we have is to understand the nature of the changes in order for us to benefit from them. Kwanzaa allows us to bridge the gap between the past and the future at the point where the old and new years meet. We can take one more look at the principles of Kwanzaa, The Nguzo Saba, The Seven minimal principles. How can we use these principles year round to take us into the New Work Order? In the words of Damion “Jnr. Gong” Marley, It’s time for all of us to ‘Set Up Shop’.

The Ritual called KWANZAA was created by DR. MAULANA KARENGA, a scholar-activist.

KWANZAA as an African American holiday belongs to the most ancient tradition in the world, the African tradition. Drawing from and building on this rich and ancient tradition, KWANZAA makes its own unique contribution to the enrichment and expansion of African tradition by reaffirming the importance of family, community and culture.

The word KWANZAA comes from the Swahili phrase “matunda ya kwanzaa” which means “first fruits.” KWANZAA is celebrated seven days; from December 26 through January 1, a period which represents the end of an old year and the beginning of a new one. This time in African culture is called “the time when the edges of the year meet,” which is a time of celebration focus and assessment.

African harvest celebrations have five basic aspects which KWANZAA also shares. They are:

1) The  ingathering of the people;

2) Special reverence for the Creator and creation, especially thanksgiving and commitment;

3) Commemoration of the past, especially paying homage to the ancestors;

4) Recommitment to our highest ethical and cultural values, especially the Nguzo Saba (The Seven Principles) and

5) Celebration of the Good of life, especially family, community and culture.

DR. KARENGA created KWANZAA to reaffirm African Americans’ rootedness in African culture, to reinforce the bonds between them as a people, and to introduce and reaffirm the value of the Nguzo Saba, The Seven Principles of KWANZAA. The central reason KWANZAA is celebrated for seven days is to pay homage to The Seven Principles of KWANZAA. The principles are also known as The Seven Principles of African American community development and serve as a fundamental value system.

KWANZAA is represented by seven symbols:

MAZAO (crops),                   MKEKA (mat),

KINARA (candle holder),               MISHUMAA SABA seven candles),

MUHINDI ears of corn),        ZAWADI (gifts), and

KIKOMBE CHA UMOJA (unity cup).

The candle holder has seven candles, one black, three red and three green. The colors are black for Black people, red for their struggle and green for the hope and future that come from the struggle.

Each ear of corn represents the children in the family and community. The gifts are primarily for the children, but other family members can also receive gifts.

The gifts should include a book and a heritage symbol to stress the ancient and continuing stress on the value of education and reaffirm the importance of culture and tradition.

The unity cup is used to pour libation for the ancestors and it is drunk from as a ritual to reinforce unity in the family and community.

All seven symbols are put on a MKEKA (straw mat). The KWANZAA setting piece which include the seven symbols is placed on a table or any other central location in the home.

The lighting of the candles begins on the first day of KWANZAA, December 26. The black candle is the first candle lighted. The second day of KWANZAA, the black candle is relighted as well as the first candle to the left, a red candle, December 27. Each day every candle which has been lighted is relighted along with the next candle of that day. Candles are lighted left to right alternately. The lighting practice is ordered to represent first the people (the black candle), then the struggle (the red candle), then the future and hope (the green candle) which comes from the struggle.

We believe that their is an implied business model is each of the Seven Principles of KWANZAA and so share them below.

Day 1 – December 26 – Umoja (Unity)

To strive for and maintain unity in the family, community, nation, region and people.

  • This speaks to the importance of teamwork
  • A group of interdependent people who are optimally mentally and emotionally synchronized with respect to their communication pattern so as to be able to play a variety of complementary roles.
  • They agree on a goal and accept that the best way to achieve this goal is to work together.
  • They foresee each other’s needs and make useful suggestions to each other.
  • They enhance each other’s strengths and compensate for each other’s weaknesses.
  • The result of this process is usually a synergistic level of increased efficiency and productivity.
  • Broaden your team by outsourcing and strategic partnerships

Day 2 – December 27 – Kujichagulia (Self-Determination)

To define ourselves, name ourselves, create for ourselves, and speak for ourselves instead of being defined, named, created for and spoken for by others.

  • Be willing to set your own agenda.
  • Don’t accept the limitations of present government policies or be sucked in the fashion of the day.
  • Be willing to go where no one has been.
  • Be willing to take risk and be ‘disruptive’.
    • “The size of your dreams must always exceed your current capacity to achieve them. If your dreams do not scare you, they are not big enough.” – Ellen Johnson Sirleaf,  President of Liberia

Day 3 – December 28 Ujima (Collective Work and Responsibility)

To build and maintain our community together and make our sister’s and brother’s problems our problems and to solve them together.

  • The importance of Cross Training and Continuous education.
  • Be aware that any one entering the world of work will more than likely be changing career about six times in their lifetime.
  • We will all need to learn new skills every three to five years.

Day 4 – December 29  Ujamaa (Cooperative Economics)

To build and maintain business and to profit from them together.

  • Speaks to the reward system.
  • Pay for skills and results, not time spent on the job.
  • We need to investigate new ways to share both risk and rewards

Day 5 – December 30 – Nia (Purpose)

To make our collective vocation the building and developing of our country in order to restore our people to their traditional greatness.

  • Develop products and services consistent with a healthy social conscience
  • Who you are and what you stand for are just as important as what you sell.-(Richard Barrett, Liberating the Corporate Soul)
  • Commitment to Total Quality – Continuous Improvement, Employee Involvement, Customer Focus, Measurement
  • Total Customer Service – Service that exceeds customers expectation

Day 6 – December 31 – Kuumba (Creativity)

To do always as much as we can, in the way we can, in order to leave our community more beautiful and beneficial than we inherited it.

  • Learn to think outside the box, Develop right brain competence and intuition
  • Work more with Emotional Intelligence (EQ)
  • The ability to sense, understand, and effectively effectively apply the power and acumen of emotions as a source of human energy information, trust, creativity and influence.

Day 7 – January 1 – Imani (Faith)

To believe with all of our heart in the good that is possible in all people and the righteousness and victory of good over evil.

Remember that next year will be very challenging. Curb your desire to spend unnecessarily this holiday.

Have you identified new and multiple sources of income in 2017?

Best bet will be passive income, preferable in hard currency.

  • We Dare to create the future and do well by doing right

We All Must ‘Set Up Shop’ and Take Charge of Our Lives for 2017

I will use the week of KWANZAA, the week when the edges of the years meet, to Vision the experiences and achievements that I wish to draw into my life during the course of the year to came.

For many of us 2016 was a year of ‘Running on Empty’

LET 2017 BE THE YEAR OF GOOD & PLENTY.

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From Peace and Love to ‘Fyah Bun’: Did Rastafari Lose its Way?

From Peace and Love to ‘Fyah Bun’:  Did Rastafari Lose its Way?

By Leahcim Semaj, PhD

Independent Scholar

Chief Ideator and Resultant

Leahcim T Semaj & Company Ltd.

http://www.LTSemaj.com

 The Inaugural Rastafari Studies Conference

Negotiating the African Presence: Rastafari Livity and Scholarship

August 17 – 20, 2010, UWI, Mona – Jamaica WI

Published in Caribbean Quarterly: Volume 59, No. 2, June 2013

078

50 years after the publication of the UWI Report, 49 years after a delegation on repatriation to Africa and 44 years after the visit of His Imperial Majesty to Jamaica, serious questions arise as to the capability of the Rastafarian Movement/Religion. Rasta established red, green and gold as a cultural symbol in Jamaica, a liberating music genre, the validity of ital food long before the health food craze but are not the ones benefiting from the marketing of it. Rasta gave the name dreadlocks to the world but it was innovative African American women in New York, Philadelphia and Los Angeles who became ‘loctologists’ and ‘locticians’ and more recently, the creators of ‘sister locks’.

30 years ago I described a social theory that would evolve out of the Rastafarian religion. It has quietly become a significant frame of reference for many. This success may however serve to make the Rastafarian religion obsolete at worst or a quaint novelty at best, now that the society has been able to successfully extract the essentially useful core of the Rastafarian faith. It is quite possible that Rastafari has fulfilled its promise, is now a spent force, and has lost its way. As a result, the movement has become more of an empty symbol. This process of extracting the essence of Rastafari will continue until and unless the Movement produces leadership with five essential capabilities:

  1. Spiritual insights to unite the various houses
  2. Intellectual acumen to engage the Afro-centric thinkers
  3. Managerial capabilities to build transnational sustainable businesses
  4. Cultural engineers to build the necessary rituals for living
  5. Brand management

Rastafari Promise Fulfilled, Force Spent?

Over the past 30 years I have written a number of articles/columns/papers in which I examined the origins and development of the Rastafari movement, evaluated the present status and made some predictions concerning the future. In this the 50th year of the publication of the UWI Report, it is now necessary to review my predictions to determine accuracy, account for any discrepancies or deviations and, if possible, make some new predictions concerning future developments.

Evaluating The Predictions And Achievements

Prediction I – I had predicted that the political and cultural climate of Jamaica of the 1980s would not be as supportive of the Rastafarian movement as the 1970s had been. This change of ‘climate’ would make it harder for those who chose a Rastafarian way of life because they would have to think for themselves and chart their own path. The result would be either that they do the intellectual work required to continue defining Rastafari or cease to publicly identify themselves with the movement. The simplest method to relinquish the identity was to cut one’s locks. This prediction has been substantiated. Many individuals, especially those of middle class status or aspiration, who were publicly identified with the movement in the 1970s, withdrew their public identity in the 1980s. In the 1990s, the movement contracted further still.

Now in 2010, there appears to be  a smaller core of committed believers in the religion/philosophy of Rastafari.  At the same time, a growing number of persons, especially women, present themselves in the outward symbols of Rastafari, but with very little of the inward convictions.  After 37 years I have shorn my locks. I felt that this was necessary in order to avoid being classified with ‘ras-cals’, ‘ras-titutes’, ‘ras-putins’ and ‘style dreads’ which now dominate the landscape.

Prediction 2 – I had predicted that there would have been an expansion of the Rasta Intelligentsia. This was the group that I had expected to transform the oral tradition into a written form and to provide answers to some of our questions about development in Jamaica and the wider Caribbean. I was wrong on this one. There has been no significant expansion of the Rasta intelligentsia. The same handful of people who were attempting this process in the early eighties was still at it in the early nineties. The most outstanding among this group was Everton McPherson.

During the eleven years of my affiliation with the University of the West Indies, only three Caribbean students ever contacted me about research on the Rastafarian movement. This compares to over twenty-five (25) individuals from the rest of the world.

The anti-intellectual trait within Rastafari may not be unique to Rastafari but may be part of a broader Caribbean inadequacy. On many occasions I have witnessed serious conflicts between elders holding on to unexamined traditions when confronted with reasonable arguments by those who would wish to apply intellectual rigor. I tried to bridge this gap but could not overcome the collective inertia. Today, the events emanating from the extradition request for Christopher ‘Dudus’ Coke and the resulting incursion into Tivoli Garden (The mother of all Garrisons) has elicited a loud call for a New Social Order in Jamaica. There has been no Rasta response to this call.

 

Prediction 3 – I had predicted that more political and economic assertion and creative experimentation on the part of Rastas would result in a sharing of state power. Implied in the concept of “sharing” was the belief that Rastafari by themselves could not in the short-run develop sufficient expertise and political power to form a government in Jamaica by themselves. But in collaboration with an established political party, one that had africentric tendencies, Rastafari could give concrete expression to this sentiment, thus earning themselves a place within the political and economic hierarchy. This prediction has not come to fruition because in contrast with the seventies, there is no political party with africentric tendencies – not by words, deeds or even manner of dress. Thus there was no viable host. Steven Golding, who presents himself as a Garveyite and Rastafarian, publicly endorsed his father as the leader of the Jamaica Labour Party (JLP). When asked if this should also be considered as an endorsement of the JLP. He assured me that it was not.

Since the intelligentsia did not expand as predicted, we see further reasons why Rasta is no closer to accessing state power even though groups of Rastas have threatened to field candidates for the last three general elections but never did so. Michael Lorne has revived the People’s Political Party (PPP), but has got little traction from among Rastafarians and even less from the broader society. This was the party founded in September 1929 by Marcus Garvey. This was Jamaica’s first modern political party, promoting workers’ rights, education and aid to the poor. Garvey was elected Councillor for the Allman Town division of the Kingston and St. Andrew Corporation (KSAC) in 1929.

Note must be made that Barbara Makeda Blake Hanna has been the first and only Rastafarian to sit in the Jamaican Parliament as a senator from 1984 to 1987.  Her appointment came about as a result of the People’s National Party (PNP) not contesting the national election. The ‘victorious’ Jamaica Labour Party (JLP) then appointed an independent senate to which she was named.

Ras Astor Black and his Jamaica Alliance Movement has been a consistent, if not persistent. We can look forward to what some have described as comic relief at election time, be it local or national, or even a one constituency by-election. He has lost his deposit in every election but has stated in The Jamaica Gleaner, Tuesday June 6, 2006 that:

“I have never lost an election, I enter with issues and come out a winner, once these issues are aired,” he stated. “I want to go into the House of Parliament and speak on behalf of Jamaicans who want a hand up and not hands out, Jamaicans asking for their fair share of wealth.”

In 2000 Bunny Wailer announced the formation of a new political party, The United Progressive People (UPP) Party in The Jamaica Gleaner, October 6, 2000. He stated that would be offering himself as a candidate in the next general election.  He did not.

 Prediction 4 – I had predicted that Rastafari would have actualized a social theory. This refers to an organized set of values that explains not just what you are against but what you stand for. Even people who don’t share all the assumptions about a particular ideology or religion could still find aspects of a particular social theory useful to them in their own lives. What I had articulated as a framework for a Rastafarian social theory, has to a large extent taken root in the Jamaican society. The following examples support my argument.

The Rasta Social Theory

Marcus Garvey – In the Rasta religion, he is viewed mainly as a prophet who pointed us to Africa and played a role equivalent to that of John The Baptist who fore told of the coming of The Christ. In the social theory he is conceptualized as an important social activist, one who articulated models of development worthy of emulation.  Scholarly works on Garvey have continued to be published and it is now agreed by many  that Garvey should be taught in Jamaican schools.

 

The Bible and The Creator – In the name of religion, many people take a literal approach in these two areas. However, the study of all religions reveals one universal truth in that “Man makes God and God reciprocates by making man”. At the foundation of all religions lies a process by which people articulate a concept of the divine and then this articulated concept provides a framework to guide the lives of the believers. Of this fact, Rasta is no different. The Rasta cosmology drew on all the raw materials available to create a theology of liberation from the residual effects of white supremacy driven enslavement and colonization.  Whereas the Jews are still awaiting to coming of the messiah and Christians are awaiting his return, the Rastafarian Cosmology accepts the first coming and also the return, in the person of His Imperial Majesty. What the religion of Rastafari does is to allow you to place the Bible in its African context. You come to understand the references to Cush and Ethiopia and the path to the Lion of Judah. It is my belief that in the same way that the early Christians expected and early return of the Messiah, early Rastafarians had anticipated a similar expedient return to Zion.

But under the social theory you are willing to expand your horizons and examine other evidence in order to further extricate yourself from Euro­ centric Christendom and ignorance. In Jamaica and the Caribbean more people today are falling into the latter category, understanding the process by which “CREATORS” are created, while creating personal standards binding on their consciences.

 Africa – Under Rasta as religion the emphasis is mainly on repatriation

but under social theory issues of reparation and Pan-Africanism become equally important. The strong anti-apartheid sentiments, the response to Mandela’s freedom and subsequent visit to Jamaica; The increased activities of the Nigerian High Commission in Jamaica and the fact that Rastafarians have opened three book stores in Jamaica that primarily stock books that advance Africentricity indicate positive movements in this direction.

An interesting test over the past years has been on two contrasting views of Columbus. Rasta theology and ideology was the first to condemn him as a major source of destruction, first in words, then in song and later in writing. The Jamaican government had tried to get the nation involved in the Columbus Quincentennial celebration but with very little support from the majority culture. A poster that was sent to Spain as part of the Jamaican government’s Columbus celebration was withdrawn following protest from Rastas and other Afro-centric Jamaicans. The poster depicted images of Columbus, a Rasta man looking like Bob Marley and a lion of Judah. The caption read “TWO CULTURES, ONE LOVE”. We saw this as sacrilege. The question was asked, “How can a group that has no legal standing at home in Jamaica be used to represent Jamaica abroad?” The paradox of love/hate relationships. Since then we have seen what some have come to classify as the Spanish re-invasion of Jamaica. This time it is in the form of mega hotels with very special concessions from the government.

Food – This has been one area of major achievement. The social theory advocated more natural foods and eating lower on the food chain.  The last twenty years has seen a significant increase in the number or restaurants and shops that cater to this particular lifestyle. Health food is now big business and a part of the consciousness of many Jamaicans.

Herbs – The social theory argued for wider exploration of the useful medicinal and psychological effects of natural substances. Jamaica has experienced a surge of increased interest in herbal preparations, shampoos, lotions, foods and remedies. This has been accompanied by the publication of many books and the presence of a number of naturopathic physicians.   These achievements are not just supported by Rastafarians but by many other Jamaicans. Marijuana is now the largest cash crop in the USA and available in 13 states with a medical prescription. Jamaica is still however way behind the times, proudly ignoring the recommendations of a Government sponsored commission.

Personal Appearance – Under social theory, we identified dreadlocks as just one of the aesthetic options open to Black people, Rastafarians have no monopoly on the look.  This has largely been actualized in North America, in Jamaica and on an even smaller scale in the wider Caribbean.   In the U.S.A. there are people advertising themselves as Locticians, specialists in getting your hair to lock and grooming it in that way. More recently, with the creation of ‘sister locks’, there are many individuals who do not share the religious tenets of Rasta who are choosing to wear their hair in dreadlocks. This is now a major fashion statement in both Jamaica and the US.A.

The music tracked this transition. We can begin with the strident affirmation of Bob Marley in “Natty Dread” in 1974. Dialectically, this elicited the reaction noted by Junior Byles in “Curley Locks” in the same year. “Now that I’m a dread locks, your daddy say you shouldn’t play with me. None the less, more and more people began adopting dreadlocks as their personal style prompting Sugar Minot in the 1980s to release “Dread upon your head”. He reminded the world that locks don’t make you a Rasta, not without the livity. By 1999, Morgan’s Heritage confirmed the obvious in “Don’t Haffi Dread”… to be Rasta. Rasta no longer had the ‘patent’ on dread locks.

Power and Resources/Income Distribution – Under social theory, we argued for an alternate path which we called Human Economics, putting people before profits. This was to be achieved by combining the benefits of social living, capital living and communal living. We argued for an approach to economics, as if people mattered. The fall of communism resulted in a national consensus towards the capitalist path, but with a social conscience. Our people are still trying to find a way to mold and shape the economic forces instead continually being the victims of “market forces”. It was Professor Rex Nettleford who reminded us that the reason why market forces work is because

‘the same people that control the market also control the forces.’


 

Rasta And Economic Development

The production and distribution of goods and services are two of the most important activities in every society. In every society the resources used to produce goods and services are scarce. This means that most people, in fact, every government has to make choices regarding what they do with natural resources, capital, labour and technology.

Many religious groups aspire to facilitate their own economic development, especially if their beliefs state or imply that the wider society is hostile to their existence. In Jamaica, the Seven-Day Adventists have developed their own schools (up to the university level), hospital and food processing and distribution operation. The Orthodox Jews in New York own a significant portion of the jewelry, computer, camera, and audio business, not to mention media, health care and entertainment conglomerates.

What Has Rasta Achieved?

In the 50 years since the publication of the UWI Report, 49 years since a delegation on repatriation sent to Africa and 44 years since the visit of His Imperial Majesty to Jamaica, serious questions arise as to the capability of the Rastafarian Movement/Religion. Individual achievements have occurred but what about the collective? Rasta established red, green and gold as a cultural item in Jamaica but were not the ones to market it, nor benefit from it.  The Japanese buy our coffee, package it in a red, green and gold can and name it “”Reggae Coffee” and successfully market it around the world. In Dominica, they package “His Imperial Majesty Potato Chips”. Rasta developed a liberating music genre but who has made the real money from the industry? Rasta established the validity of ital food long before the health food craze but are not the ones marketing it. Twenty years ago, one could hardly find vegetarian food in Jamaica, today it is everywhere. Rasta gave the name dreadlocks to the world but it is innovative African American women in New York, Philadelphia and Los Angeles who are loctologists and locticians. The Jamaican hair care practitioners who spend hours producing ‘sister lock’ rarely have anything to do with Rasta consciousness. The pattern is consistent; Rasta initiates the concept, others reap the economic benefit.

Conceptual Incarceration

It is my hypothesis that all these observations can be explained by the millenarian belief of the Rasta religion, the belief in a future paradise on earth. This belief often develops in response to threats and serves to preserve cultural and individual identity. The result is usually an obsession with the past or fantasies about the future, and a significant reduction in the motivation that fosters economic development and other long term activities because you could be leaving for PARADISE at any time.

What Is The Evidence?

Any examination of the lyrical content of Rastafarian musicians reveals the same message:

  • Rasta was pleading “I’ve got to go back home” – Bob Andy – (1967)
  • Rasta is going “Back to Africa” – Alton Ellis – (1969)
  • Rasta was waiting for “7 miles of Black Star Liner” – Fred Locks (1975)
  • Rasta has defined paradise, “Dreamland” – Bunny Wailer (1976)
  • Rasta was telling “Africa (to) unite, your children want to come home” – Bob Marley  – (1979)
  • Rasta was ready “If tomorrow I was leaving for Zion I wouldn’t wait a minute more” Black Uhuru. – (1979)
  • Rasta was asking, “Give me a one way ticket”- Luciano  – 1994)

How many “Rasta” artists are still making songs with similar lyrical content?

The Lesson From New York

For Jamaicans in metropoles, it is the island of Jamaica that they envision when Bob Andy’s big tune is played. (“I’ve got to go back home”). The result was that for decades they resisted citizenship, political participation or any symbols of permanence. For nine years in New York, I refused to buy a winter coat in any place but the second hand Army and Navy stores. For nine years, I resisted buying winter shoes. These items could not be used when I go home to Jamaica. From Day One I had made it clear to my parents that I was going home as soon as I completed my education. (When I got to Ithaca I had to change my position)

The present second and third generation of Jamaican immigrants having accepted the reality that most will never come home (as passengers), have begun the process of economic integration and political involvement. They have been converting their presence to economic and political power. But even though they have become US citizens, their identity is still Jamaican. Guess who they cheer for when Jamaica meet the US in track and field or in soccer?

Until Rastafarians make the same transition and accept their endowment to claim all rights and privileges as Jamaican nationals, with African as their identity, Rasta economic development will not occur. Some will visit Africa, as many have been doing since 1961. Few may even migrate to Africa. But there is no reasonable possibility that wholesale repatriation will occur BEFORE economic and political development. I challenge the Rasta leadership to address this issue. Until then the growth of Rasta philosophy will remain in the dormant state it has been in for the post-Marley era.

There is good evidence that this shift in philosophy can work. It is the Jews at HOME in New York and Hollywood who provide critical support for the Jews at HOME in Israel. So too can Africans at HOME in Jamaica develop economic and political models to assist African brothers and sisters anywhere, especially in Africa. Today, the most visible sign of Rasta economic development is the Bobo Shanti manufacture and sale of brooms. This mode of production is obsolete. Some are moving into farming and food production. Unless significant economic development occurs in Jamaica, Rasta will continue to be identified as just another group of religious fanatics. Persons obsessed with a fantasy world called Africa, but who are unable to feed, clothe, shelter, educate and heal themselves, and take their place of leadership in the world.

The Essence Of Rasta

What was described twenty years ago as the social theory that would evolve out of the Rastafarian religion has quietly become a significant social theory in the Jamaican society. Interestingly, Rastafarians have not been directly credited with this transformation. This success may however serve to make the Rastafarian religion obsolete at worst or a quaint novelty at best, now that the society has been able to successfully extract the essentially useful core of the Rastafarian movement.

The important question now is can the Rastafarian movement survive this “success”? Rastafari has permanently transformed Jamaica’s image both at home and abroad. Much of the world has come to know Jamaica through the visual or musical image of Rastafari – RED, GREEN AND GOLD or REGGAE MUSIC.

The internal conflicts and contradictions of the movement which surfaced in the Centenary Celebrations illustrate the problems of the last twenty years. Relations have sometimes been so poor that one night when two Rastafarian groups met at a radio station to do a programme on the movement, one group decided to leave if the other was allowed to speak. Some groups are more willing to speak to white foreigners than to each other. Leading up to and during the centenary “Houses” forgot about areas of common interest and focused more on idiosyncratic differences and personal feuds between the leaders. Each leader struggled to contain the movement under his vision, while projecting religious rituals over intellectual arguments. The result is that the movement devolved closer to empty symbol status while the society continued to extract the useful substance of the social theory.

In June of 2010, the Jamaican society went through a major upheaval initiated by the government’s inept handling of the extradition request for Christopher ‘Dudus’ Coke. There has been a broad based demand from Civil Society for a New Social Order. The Rastafarian contribution to this process has been significantly absent.

This process of extracting the essence of Rastafari will continue until and unless the Movement produces leadership with five essential capabilities:

  1. Spiritual insights to unite the various houses,
  2. Intellectual acumen to engage the Afro-centric thinkers,
  3. Managerial capabilities to build transnational sustainable businesses
  4. Cultural engineers to build the necessary rituals for living
  5. Brand management.

Rules For Living – Missing

One major sign of the stagnation in the evolution of the Rasta culture is the absence of Rites of Passage. A cultural universal common to the majority of stable societies are rituals that signify important life transition points.  These rituals serves to demonstrate what values and beliefs are important in a specific culture. . The minimal three areas that such rituals cover are generally classified as marriage or the union of a couple, the birth and naming of a child and death, the end of the physical life. Based on the lack of specific rituals around these markers of human existence, it would appear that these three areas have not yet become part of the culture of Rastafari. Does this mean that Rasta sees no value in these transition points? Or is it a sign of cultural laziness?

In Rasta culture, marriage is either by common-law unions, the laws of the state (Babylon) or a series of casual, undefined relationships. Some Brethrens express the above confusion as a form of polygamy, but without the informed consent of the sisters who find themselves in something other than what they had initially agreed to. Over the years, I have heard the pain of numerous Rasta sisters in turmoil when the relationship with a Rasta man becomes toxic, for whatever reason.

  • She does not want to expose him and their relationship to the scrutiny of “Babylon”, but she has no alternative.
  • There is no Council of Elders to adjudicate such issues.
  • She either suffers in silence, appeal to his friends/bredren or eventually bring the state into their relationship.

I have offered reconciliation or arbitration services when asked. I have been exploring the possibility of becoming certified as a Marriage Officer. I have been informed that the laws of Jamaica stipulate that you must first be a pastor of a recognized religious body in order to be so designated. I am still investigating alternative options that would allow me to facilitate Rastafarians and other individuals who would wish to participate in a culturally appropriate marriage ritual without the trappings and assumptions of Christianity.

It has been my observation that largely the birth and naming of children is unceremoniously neglected. Having created a ritual for the naming of all my children, I have gladly assisted anyone who requests my help in conducting a ritual for the naming of their child.

The rituals for the inevitability of death have still not yet been developed. I feel personally embarrassed each time I hear a Rastafarian end of life transition being facilitated at the church of their parents or the one that they had abandoned when they answered the calling of Rastafari. I have designed my own end of life ceremony, including my music list.

In The Jamaica Observer of- January 26, 2004,  Basil Walters shared some important observations on this issue reminding us that:

“So strict has the Nyahbinghi been on their unwritten policy of not attending funerals, that they stayed away from the funeral rites for prominent Rastafarians such as Bob Marley, Peter Tosh, Dennis Brown, Jacob Miller – all internationally acclaimed entertainers – and Sam Brown, aging pioneer and elder of the Rastafari community who died in 1998.
From all over Jamaica, members of the Rastafari brethren poured into the Dovecot Memorial Chapel near Spanish Town, St Catherine, filling the sanctuary to capacity and overflowing onto the expansive grounds, for the memorial service for departed Rastafari matriarch (mother), Sister Rema Veronica Sappleton on January 21.”

This represented a significant break in the Rasta tradition of ‘let the dead bury their dead’. The signs are evident, clarity and consensus is required on this matter.

Rasta Today

Today the evidence suggests that Jamaican society and much of the world has subsumed the social theory of Rasta. This process is being articulated and motivated by Afri-centric persons who, though inspired by Rasta, do not necessarily share the Rasta religion. They use their knowledge of history, politics, economics, branding, marketing, media and education, seasoned with the spirit of Rastafari. Twenty years ago I proposed that if a Rasta Intelligentsia did not emerge and take hold of the transformation process, “then Rastafari would move from being the most powerful ideological force in Jamaica to take its place beside, if not behind the other systems of escape, ignorance or solace that influence the … lives of our people”. I still hold this view today Rasta in Jamaica today is much less of a cultural force than it was 30 years ago.

Could this be the reason why the consistent greeting and refrain of the Rastaman in the first 30 years of ‘peace and love’ has transitioned to ‘Blessed’, and now given way to the confrontational ‘fyah bun’ of the last 10 years? It is quite possible that Rastafari has fulfilled its promise and is now a spent force, one that can only be further utilized by Afro-centric individuals who are able and willing to go beyond the dictates and limitations of religion, any religion. It is possible that the UWI conference: “Negotiating the African Presence: Rastafari Livity and Scholarship” could be a critical catalyst in this process. If this is not possible then it may be concluded the Rasta has lost it’s way.

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2013 was The Year of Austerity, Let 2014 be The Year of Prosperity

The Semaj Mind Spa's Blog

Time to Cut, Edit and Delete so That You Can Grow in 2014

If you can safely get through the Christmas madness you can begin to say goodbye to what has been a very testing year. A new year means that you get a chance to make a type of new start. In this way, 2014 brings the possibility for change, but remember that not all change is growth. In order to make room for the possibility of growth in 2014 you need to leave some things and some people behind (still in 2013). Start making your leave behind list from TODAY!

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There are some issues and people that you could enrich your life in 2014. Start reaching out to them from TODAY! Remember that it is giving that you receive.

If you do not EDIT, CUT and DELETE some “life files” the “hard drive” becomes cluttered and even corrupted…

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How Did You Do This Year?

How Did You Do This Year?

Blue Mountain Peak - August 2013

Blue Mountain Peak – August 2013

By Leahcim Semaj

Chief Ideator,  The JobBank

As we come to the end of another year, we will inevitably review the events which affected our lives over the past year and begin to plan for the New Year. It is a time to celebrate our achievements and set new goals, while coming to terms with the reasons for falling short of any targets we had set ourselves.

Did You Learn Anything New?

Did you set any specific objectives for 2013?  How successful were you in attaining them? Did you learn a new skill, acquire new information, or gain new insight into some aspect of your personality in 2013?  If you did, well done!  If not, 2014 is teaming with opportunities.  Find a way.

Re-Do Your Resume

You should always have a current resume on hand.  Spend a portion of your holidays re-vamping and up-dating your resume.  If you have nothing to add to your resume, make that an objective for 2014.  An opportunity may present itself when you least expect, and luck after all is opportunity multiplied by preparation.  Be prepared.

Clean Out Your Desk

Over the past year, your work area would have become the resting place for a number of papers that are no longer urgent, important or useful; take the time to clear them out.  Revisit, review, then file or discard.

Reviewing Your Personal Life

Because no-one on their death-bed ever says “I wish I had spent more time at the office”, this is also a good time to review your personal life.  You should review your relationships – with parents, children, lovers, and friends.  Did you enjoy them, did you bring them joy?  Do they know what they mean to you?  Why not give a gift of yourself during the season.  Would your mother appreciate being invited to your house for dinner or lunch one day?  Would your father appreciate your doing a few errands for him?  Would a day in the country with you, their father and both sets of grandparents enrich your children’s lives?  Take them.  Guardsman’s SerenityGardens is an excellent choice.  Would your spouse appreciate a quiet afternoon? Organize it.

Get In Touch With Yourself

It is said that ‘if you don’t know where you are going, any road will take you there’.  Too many people spend their later years regretting their `misspent youth’.  The word ‘unplanned’ should replace misspent.  Do you know what you want?  Do you know what is required of you to achieve your goal?  It is NOT going to fall into your lap.

 

Did You Gain Weight This Year?

There was a time when the number on the scale was the most important number in a woman’s (and a man’s) life. Not so anymore. The numbers that mean the most to your health are those for your waist and hips.

The WHR is the relationship between the waist and the hip measurements. People tend to store fat in two distinct ways or shapes. Often called ‘apple‘ and ‘pear‘ shapes, these terms refer to the weight carried around your middle – ‘apple‘ and around your hips – ‘pear‘.

If you carry more weight around the middle, this means you have more visceral fat. Visceral fat is more metabolically active than subcutaneous fat, and most of what it does is harmful to the body. Visceral fat:

  • Decreases insulin sensitivity (making Diabetes more likely)
  • Increases triglycerides
  • Decreases levels of HDL cholesterol
  • Creates more inflammation
  • Raises blood pressure

All of this puts you at additional risk for heart disease. Visceral fat releases more of its free fatty acids into the blood stream, further increasing the risk of both diabetes and heart disease. The overall effect of excess visceral fat is that it creates a physical environment that is primed for heart disease, stroke, and greatly increases the risk for certain cancers such as breast and endometrial cancer.

The more abdominal fat, the greater the waist circumference, and the higher the WHR, the more dangerous the situation becomes.

A Simple Rule of Thumb                                                

                            Overweight               Obese

Women                      33”                           37”

Men                          35”                           40”

If you need to lose a few pounds, make a plan and stick to it in 2014.

 

Plan Purposefully, Prepare Prayerfully, Proceed Positively And Pursue Persistently

If you apply this approach to all your goals – work-related and in your private life, you will succeed.  As you strive to improve your work and personal relationships for 2014 and beyond, take this with you:

Give to others, and God will give to you.  Indeed, you will receive a full measure, a generous helping, poured into your hands – all that you can hold.  The measure you use for others is the one that God will use for you.” Luke 6:38.

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