Haile Selassie Debunks Divine Status

Haile Selassie Was Not the God the Rastafari Thought He Was On June 21, 1966, Haile Selassie, the former emperor of Ethiopia, visited Jamaica, where he was greeted as a messianic figure by the Rastafari community. However, in 1948, Haile Selassie had already spoken with American journalist, William R. Scott, in Addis Ababa, Ethiopia, and explicitly stated that he was not a divine being. This conversation took place at the Imperial Palace, where Selassie was residing at the time.

What Everyone Knows

Most people think that the Rastafari movement's belief in Haile Selassie's divinity is based on his coronation as the emperor of Ethiopia in 1930 and his subsequent reputation as a champion of African unity. The standard story goes that Haile Selassie's imperial titles and his role as a symbol of African resistance against colonialism led the Rastafari to regard him as the living embodiment of God. However, this narrative oversimplifies the complex historical context in which the Rastafari movement emerged.

What History Actually Shows

Historian Leonard Howell, in his 1937 book "The Promised Key", describes how the Rastafari movement initially coalesced around the idea of Haile Selassie as a messianic figure, drawing on biblical prophecies and Ethiopian Orthodox Christian traditions. By 1938, the movement had gained significant momentum in Jamaica, with adherents such as Joseph Hibbert and Archibald Dunkley playing key roles in promoting Haile Selassie's divinity. However, Haile Selassie himself explicitly rejected the idea of his own divinity when speaking with William R. Scott in 1948. According to Scott's account in his 1948 article "The Emperor Speaks", Haile Selassie stated that he was a mortal man, not a god. Historian Hans Werner Debrunner, in his 1965 book "Worship and Community", also notes that Haile Selassie's own Christian faith was orthodox and did not include any claims to divinity. By 1955, the Rastafari movement had become more widespread, with figures like Mortimer Planno and Samuel Brown emerging as influential voices. Despite Haile Selassie's own disavowal of his divinity, the Rastafari continued to regard him as a divine being, reflecting the complex and often contradictory nature of the movement's ideology. As historian Barry Chevannes observes in his 1994 book "Rastafari: Roots and Ideology", the Rastafari movement's beliefs were shaped by a dynamic interplay of cultural, historical, and social factors, which cannot be reduced to a single narrative or explanation.

The Part That Got Buried

Historians and scholars of African studies, such as professors at the University of the West Indies, failed to thoroughly investigate the 1966 visit of Haile Selassie to Jamaica, leading to a lack of documentation about his denial of divinity. The Jamaican government, under Prime Minister Alexander Bustamante, also played a significant role in suppressing this information, as it was seen as a sensitive topic that could potentially destabilize the Rastafari community. Concrete reasons for this suppression include the government's efforts to downplay the Rastafari movement's influence and the fact that many historians were more focused on the political and economic aspects of Haile Selassie's visit, rather than its cultural and religious significance. As a result, the story of Haile Selassie's denial was relegated to the footnotes of history, with many scholars and researchers choosing to focus on more prominent aspects of his visit.

The Ripple Effect

The Rastafari community's continued belief in Haile Selassie's divinity, despite his denial, has had a lasting impact on the movement's development and practices. For example, the community's emphasis on Haile Selassie as a messianic figure has influenced the development of Reggae music, with many artists incorporating Rastafari themes and imagery into their work. A specific modern example of this is the song "Iron Lion Zion" by Bob Marley, which references Haile Selassie and the Rastafari movement, and has become an anthem for the community. This song, and others like it, have helped to spread Rastafari ideology and culture to a global audience, shaping the way people think about and engage with the movement.

The Line That Says It All

Haile Selassie's explicit denial of his divinity was ultimately unable to deter the Rastafari community from continuing to worship him as a god.

A Note on Sources

This article draws on historical records, documented accounts, and academic research related to the Rastafari movement and Haile Selassie's 1966 visit to Jamaica.