The second generation of Rastafari leaders ushered in a new era of activism and engagement with the broader society. This second wave of Rastafari leadership began in the post-World War Il period. It was during this time Rastafari as a movement became the focus of national attention, whereas before, it was the leaders who came under such scrutiny. This period saw the development of the dreadlocks appearance, which soon thereafter became the predominant feature of members of the faith. Up until that time, the predominant representation had been the wearing of a beard that imitated the grooming, characteristic of the Ethiopian Emperor. As the movement grew and developed it began to position itself in a more revolutionary, confrontational force and the dreadlocks emerged as part of that reality. The locks, it is said, imitated the matted hair of the Mau Mau Rebels who led an effort to overthrow the British in Kenya.

 

By the end of the Second World War and increasingly into the 1950s the anti-colonial political debate was widespread in the colonies. In Jamaica, Rastafari strengthened its membership, appeal and social engagement representing these issues of decolonization and the unresolved aspects of this process, namely as it applied to 'Back-to-Africa! A new type of leadership emerged in Kingston, coming out of the Dung Hill, Back-o-Wall and Ackee-walk, squatter communities that had taken the baton from Howell. By this time Howell was less visible and had seemingly been overtaken by a new, younger urban dreadlocks faction. These individuals now operated out of "yards" in West Kingston where Rastafari congregated and camped. Among the individuals present in these camps were Ras Boanerges (Bongo Watto), Prince Emmanuel (who later became King Emmanuel), Mortimo Planno and Sam Brown. Beyond this cadre there is also the notorious Rev. Claudius Henry, R.B. (for "Repairer of the Breach"). The movement by this time had also expanded nationally and it 'consciousness' or ideas had also began to grow outside of Jamaica.

 

 

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The Coral Gardens Massacre

 

It was perhaps the Coral Gardens massacre of 1963 that brought true attention to the presence of Rastafari in the Jamaican society as a national concern and the ability of the conservative new nation state, less than one year old to interpret them as illegitimate rebels. The state during Easter Holy Week, became embroiled in a series of violent events in the Coral Gardens and Rose Hall areas of St. James. On Holy Thursday, April 11, 1963, six bearded men assumed to be Rastafarians attacked a gas station in Coral Gardens. They were reportedly armed with guns and machetes. This resulted in a skirmish and the death of two policemen, and six civilians including three of the assailants.

 

In response the then Prime Minister Sir Alexander Bustamante instructed the army and police to bring in all the Rastafari not only in St. James, but also in Hanover and Trelawny - if the prisons could not accommodate them they were to be 'disposed' of - killed and taken to Bogue Hill - above a major cemetery in Montego Bay. This is the commonly expressed sentiment held as to the instruction given the lawmen. The events of Holy Thursday 1963 thus resulted in a collective crucifixion of many innocent adherents of the Rastafari faith and crackdown on the Movement island-wide as all the citizenry were encouraged to ferret out Rastafari wherever they were present. The Daily Gleaner reported that ‘almost all' the Rastas in Leith Hall, St. Thomas (a former stronghold of Leonard Howell) had trimmed their locks and cut their beards to prevent being persecuted by the agents of the state, as well as eager civilian vigilantes. The official accounts of the death toll at Coral Gardens, according to Rastafari and other witnesses, do not reflect the genocidal approach that the state brought to the movement's adherents. The incident resulted in further legal and social repression of Rastafari especially surrounding the use of ganja, and underscored the need for adeguateleader, and representation of this constituency cohere around the Rastafari worldview.

 

Second generation of Rastafari leaders ushered in a new era of activism and engagement with the broader society. This second wave of Rastafari leadership began in the post-World War Il period. It was during this time Rastafari as a movement became the focus of national attention, whereas before, it was the leaders who came under such scrutiny. This period saw the development of the dreadlocks appearance, which soon thereafter became the predominant feature of members of the faith. Up until that time, the predominant representation had been the wearing of a beard that imitated the grooming, characteristic of the Ethiopian Emperor. As the movement grew and developed it began to position itself in a more revolutionary, confrontational force and the dreadlocks emerged as part of that reality. The locks, it is said, imitated the matted hair of the Mau Mau Rebels who led an effort to overthrow the British in Kenya.

 

By the end of the Second World War and increasingly into the 1950s the anti-colonial political debate was widespread in the colonies. In Jamaica, Rastafari strengthened its membership, appeal and social engagement representing these issues of decolonization and the unresolved aspects of this process, namely as it applied to 'Back-to-Africa! A new type of leadership emerged in Kingston, coming out of the Dung Hill, Back-o-Wall and Ackee-walk, squatter communities that had taken the baton from Howell. By this time Howell was less visible and had seemingly been overtaken by a new, younger urban dreadlocks faction. These individuals now operated out of "yards" in West Kingston where Rastafari congregated and camped. Among the individuals present in these camps were Ras Boanerges (Bongo Watto), Prince Emmanuel (who later became King Emmanuel), Mortimo Planno and Sam Brown. Beyond this cadre there is also the notorious Rev. Claudius Henry, R.B. (for "Repairer of the Breach"). The movement by this time had also expanded nationally and it 'consciousness' or ideas had also began to grow outside of Jamaica.

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