Rastas and the World Bank

From The Occidental Observer, July 25, 2009

Rastafarian image of Ethiopian Emperor Haile Selassie

Rastafarianism (here’s the Wikipedia version) is not about love and justice, but about rejecting Western culture in favor of international socialism. Rastafarian ideas are useful for elites who see traditional Western culture as an obstacle to their vision of a better world. The following is a history of the movement and how it became a tool of globalism.

Rastifarianism was created by Leonard Percival Howell. The movement is a product of Black supremacist and communist ideas that Howell, a Jamaican, acquired while in New York City.

In 1920s New York, communism was fashionable. Major New York banking houses were openly sympathetic to the Bolsheviks in Russia and funded the Revolution and the early years of the USSR. But all was not well in the Party.

Howell was introduced to communism during a crisis in communist thought. The Great War was supposed to precipitate a proletarian revolution which never happened. Intellectuals at the Frankfurt School attributed the failure of their cause amongst the people to brainwashing. These intellectuals though that Western Culture had blinded people to the superiority of international socialism. Therefore, Western Culture had to go.

Communists needed a total rejection of Western values. Traditional ideas of monogamy, sexual restraint and gender became “repression.” The African American community became a target for communist intellectuals, who saw Blacks as likely supporters of property redistribution and ambassadors for sexual license. Black communist representatives like Claude McKay did little to disabuse the Bolsheviks of these notions. To achieve their ends, the Communist Party in New York attacked the Black middle class economically. This was the political climate that Howell entered in 1924.

In New York, Howell befriended George Padmore and later turned to him for financial assistance. Padmore was a Trinidadian involved in COMINTERN — the Bolshevik’s revolution-exporting bureau and head of the Negro Bureau of the Communist International of Labour Unions.

Howell was also influenced by Black nationalist leaders and spiritualists such as Marcus Garvey and Robert Athlyi Rogers. Howell’s Black supremacist influence (and much of the language of Howell’s tract The Promise Key) comes from the The Royal Parchment of Black Supremacy by Rev. Fitz Balintine Pettersburgh.

When Howell returned to Jamaica he patched together the ideas he collected in New York in order to form the basis of his new religion, which he summarized in The Promise Key. Every important premise in The Promise Key had been taken from somewhere else. None of Howell’s ideas were new, but they were put together in a way that suited Howell’s personal ambitions. . . . Read the rest of the article.