gaRvEY

Two SIdeS Of The SAme

Two Sides of the same garvey
A C R I T I C A L A N AY S I S

by

Shanaree Prehay
 Published by Pschye Publishing
Made in Jamaica.
2016

Copyright 2016 by Shanaree Prehay

All rights reserved. No part of this book may be reproduced in any form by
any electronic or mechanical means including photocopying, recording, or in-
formation storage and retrieval without permission in writing from the author

ISBN-13: 123-4-567-8910-6
ISBN-10: 123-4-567-7

www.psychepublishing.com
Email: shanaree@gmail.com

Printed by Psyche Publishing

 Contents
Acknowledgement i

List of Poems ii

Dedication iii

Introduction iv

Chapter 1
Garvey 1

Chapter 2
Garvey and Rastafari 8

Chapter 3
Garvey and Reggae Music 13

Chapter 4
Garvey and the PPP 20
Chapter 5
Garvey and Garveyism in Education 24

Chapter 6
Garvey and Poetry 27

Chapter 7
Garvey and a Legacy 28

Bibliography 30
 Acknowledgements

I would like to to acknowledge the help of all the people involved in this
project and, more specifically, to the persons that took part in the review pro-
cess. Without their support, this book would not have become a reality.

i
 List of Poems

Africa for the Africans 1&8

Centenarys Day 13

The Rise of the Negro 20

Get Up and Go 24

The Start 26

Deaths Pleasure 30

ii
 To My Friends

Who gave me the courage to not give up.

iii
 INTRODUCTION
.

Marcus Mosiah Garvey was a man that lived a life with a mission.
Although his journey may have seemed impossible, his never-ending
strength and dedication caused many peoples dreams and wishes to
become realities. Garvey is considered a prophet by his followers, be-
cause of the inspiration he brought to the black race. He took a group
of people that thought they had no place in this world and united them
together which gave them pride in their race.

iv
 Chapter 1

GARVEY
Cry it loud, and shout it Ion hurrah!
Time has changed, so hail! New Africa!
We are now awakened, rights to see:
We shall fight for dearest liberty.
MARCUS GARVEY

S
ocial activist Marcus Mo- if he believed he was right.This
siah Garvey, Jr. was born atmosphere encouraged Marcus to
on August 17, 1887, in St. pursue his goals and not let any-
Ann's Bay, Jamaica. Marcus Mo- thing stand in his way. This is how
siah Garvey was the last of 11 chil- he found the courage to succeed in
dren born to Marcus Garvey, Sr. life, even if the color of his skin
and Sarah Jane Richards. could hinder his success. Marcus
His father was a stone mason, expressed to his followers that the
and his mother a domestic worker color of their skin signified a glori-
and farmer. Garvey, Sr. was a great ous symbol of national greatness.
influence on Marcus, who once He brought hope to many peoples
described him as severe, firm, de- lives (Cronon, 1969 p. 4-6). Mar-
termined, bold, and strong, refus- cus Garvey brought inspiration to
ing to yield even to superior forces many and spoke of many peoples
. 1
dreams and desires. He led the
largest black movement in all of
history, although there were many
obstacles he had to overcome to
successfully create the change he
imagined.
When Marcus was fourteen he
had to drop out of school and get
a job to help support his family fi-
nancially. He got a job in Kingston,
Jamaica at a printing press with his
godfather. This taught Marcus the
printing trade and many journalis-
tic techniques that helped him out
later on in life.
By the time Marcus black was
twenty he became a master printer
and got the stimulation to start or-
ganizing public meetings in favor
of his fellow workers. This started
his life as an orator.
He also developed the speaking
skills he needed in order to uplift a
group of people that felt they had
no opportunities in society.
2
Through these public meetings
and encouragement from a well-
educated Negro, Dr. Love, Marcus
realized that he had the chance to
improve the life of black workers.
This is when he realized he had
to devote his life to establishing
a program to enlighten all people
of their opportunities in this world
(Cronon, 1969 p.11-14).
Garvey, then went to Costa
Rica where he anticipated mak-
ing enough money to come back
to Jamaica and start his organiza-
tion. But he continued to travel
and went to Limon, Panama, and
London were he established a few
newspapers and saw the condi-
tions of black people in various
places.
Garvey was determined that
the black man would not continue
to be kicked about by all the other
races and nations of the world, and
a new world of black men, not pe-
ons,serfs, dogs, and slaves, but a
nation of sturdy men making their
impress upon civilization and
causing a new light to dawn upon
the human race.(Cronon,1969
p.16)
In 1914, Garvey came home
to Jamaica and was ready to start
his program and liberate his race.
With these motives Garvey en-
titled his organization the Univer-
sal Negro Improvement and Con-
servation Association and African
Communities League.
He wanted to bring the black
race together and show the people
how to have race pride and love.In
Jamaica, Garvey started his move-
ment but did not find the support
he wished for from the black com-
munity. Many black people dis-
liked him, because they did not
want to classify themselves as Ne-
gros.
Ironically in Jamaica his larg-
3
est supporters were white, they
wanted to better the life of the
Negros in Jamaica. This did not
discourage Garvey and he decided
to see if could receive more sup-
port for his program in the United
States.
He wrote to the founder of the
Tuskegee Institute and received
an eager invitation to come to the
United States to share their ideas.
He went to the United States on
March 23, 1916, hoping to seek
help from Booker T. Washington,
but by the time Garvey got to the
United States Washington passed
away.
When Garvey got to New York,
he found many Negro Americans
were eager to hear what he had to
say, because he got there at a time
when there were not many oppor-
tunities for black people.
There was an enormous differ-
ence in the reaction of the Negros
in Jamaica and the United States,
but Garvey saw the conditions in
both countries to be the primary
reason. It was just at the end of
World War I and many people in
the United States did not have any
way to improve their life. As well
with the abolishment of slavery,
there was an increase in mobility
out of the South.
Marcus was a powerful radi-
cal black leader that many found
inspiring to follow. He established
the Negro World, newspaper so he
could express his ideas and philos-
ophies; Garveys motto was One
God, One Aim, One Destiny.
Garvey also set off to establish his
international organization, which
he knew, would rise.
The U.N.I.A (Universal
Negro Improvement Associa-
tion.) was founded in 1917 and
contained 2,000 members within
three weeks. The U.N.I.A. was es-
4
tablished so Marcus could pro-
mote his famous slogan Africa
for the Africans, and encourage
his back to Africa movement.
Garveys organization was
growing at such a large pace. He
was even traveling around the
United States to further branch
out the association. The Negros
World carried news that spread the
activities of the U.N.I.A. to many
people; this helped keep the orga-
nization together and efficient.
The newspaper encouraged
the subscribers and let them ex-
press their ideas on various issues,
if they wanted to mail in an article
it was accepted and appreciated
(Clarke, 1973 p.9).
Garvey also formed the Black
Star Line Steamship Company
to transport black people back to
Africa. There was stock sold for
this company to any black person
that had the desire to travel back
to travel back to Africa. This was
Garveys way of putting his words
in action.
Many people thought the idea
of actually buying a boat to trans-
port people back to Africa was a
ridiculous idea, but Garvey did not
let this stop him. He purchased his
first ship, named the Yarmouth,
which could hold 1,452 gross
tons. It took the Yarmouth time to
get the necessary funds to go on
its first voyage, but in November
1919 the ship was ready for its first
voyage.
Later the Black Star Line
bought three more ships and with
struggle these voyages continued
to Africa. Most of Garveys voy-
ages, including his first, had a few
problems it had to overcome be-
fore sailing out to the sea. Garvey
had problems both insuring and
financing the ships. Also, his only
support came from his followers
5
and was looked down upon by the
majority of the population.
On January 12, 1922, the FBI
under J. Edgar Hoover arrested
Garvey of mail fraud and stock
irregularities related to the Black
Star Line. J. Edgar Hoover was
very eager to destroy all black
radicals; he had strong intentions
of terminating Marcus Garveys
movement.
At first, he was looking to
charge Garvey with criminal ac-
tivity, but could only accuse him
of mail fraud. Hoover sent secret
agents into Garveys gatherings
to investigate his actions. Hoover
went as far as trying to deny Gar-
vey a visa when he was coming
back to United States from Cen-
tral America and the West Indies.
Garvey was able to get a visa, but
Hoover did succeed in ending Gar-
veys career in the United States
When Garvey was arrested he
tried to appeal his convictions, but
they were never accepted. Presi-
dent Calvin Coolidge altered his
sentence and Garvey was deported
back to Jamaica in 1927 (duCille,
1997 p.6-8). When Garvey re-
turned home to Jamaica there were
many people that were enthusiastic
about his arrival. This gave Gar-
vey the courage and inspiration to
continue spreading his ideas and
gathering people together.
Through all of Garveys battles
he brought together a race that had
no direction and gave them hope
and opportunity. Even though, he
was forced to leave the United
States he accomplished the largest
black movement in history.
Garveys emphasis on African
nationalism is shown through his
militant old Jamaican missionary
hymn:
6
Ethiopia, thou land of our fa-
thers,
Thou land where the gods loved to
be,
As storm cloud at night suddenly
gathers
Our armies come rushing to thee.
We must in the fight be victorious
When swords are thrust outward
to gleam;
For us will the victry be glorious
When led by the red, black, and
green.
Advance, advance to victory,
Let Africa be free;
Advance to meet the foe
With the might
Of the red, the black, and the
green.
Garvey passed away on June
10,1940, he was ill for a few
years, but stayed strong on the out-
side.Garvey never gave up hope
on his movement and his life im-
pacted his followers when he was
alive and his legend lives on in his
spirit.

7
 Chapter 2

GARVEY AND RASTAFARI

Say! Africa for the Africans,

like America for the Americans:
This the rallying cry for a nation,
Be it in peace or revolution
MARCUS GARVEY

E
ven though, Garvey could
not find as much support
in Jamaica as he expected,
he was inspiration to many Rasta-
farians. Garvey was a major part
of the rise of Rastafarianism and
many Rastas look at Garvey as
a prophet. In 1916, when Garvey
was leaving Jamaica to go to the
United States in his farewell ad-
dress he told many Garveyites,
Look to Africa for the crowning
of a black king, he shall be the Re-
deemer (Barrett, 1998).
8
When Garvey left for the Unit-
ed States many of his followers
still gathered together, but had no
leader to follow. In 1930, Hallie
Selassie was crowned Emperor
of Ethiopia, prior to his crown-
ing many Garveyites forgot the
message Garvey told them when
he left, but when Selassie was
crowned it was remembered by
many Rastas. The Rastafarians
named Hallie Selassie their king
with the inspiration of Garvey,
reinforced by passages from the
Bible.
Many Garveyites in Jamaica
were the originators of the Ras-
tafarian movement, Leonard P.
Howell is known as the man that
started the first branch of the Ras-
tafarian movement and he was a
Garveyite, as well.
In the 1950s there were ships
transporting some Rastas back to
Africa. This became part of the
philosophy of Rastafarianism;
the doctrine of the God of Ethio-
pia and the inevitable return to
Africa was sustained by a steadily
growing movement of people
(Cashmore, 1984). For some Ras-
tas, Africa is their desired desti-
nation, but others feel it is where
their spiritual roots lie and it brings
consciousness and hope.
Garvey felt his movement was
successful even if it was only in a
spiritual sense, as long as people
were encouraged by the ideas.
9
The Rastafarian movement
has taken the idea of Ethiopia-
nism and incorporated these be-
liefs and ideas into their everyday
life styles. The Rastas accepted
the idea of Ethiopia as being their
savor with the influence of Mar-
cus Garvey. His inspiring words
has created an image of God to
the Rastas:
If the white man has the idea
of a white God, let him worship
his God as he desires. If the yel-
low mans God is of his race let
him worship his God as he sees
fit. We, as Negroes, have found a
new ideal. Whilst our God has
no colour, yet it is human to see ev-
erything through ones own spec-
tacles, and since the white peo-
ple have seen their God through
white spectacles, we have only
now started out (late though it be)
to see our God through our own
spectacles. The God of Issac and
the God ofJacob let him exist for
the race that believe in the God
of Issac and the God of Jacob. We
Negroes believe in the God of Ethi-
opia, the everlasting God- God the
Son, God the Holy Ghost, the one
God of all ages. That is the God
in whom we believe, but we shall
worship him though the spectacles
of Ethiopia(Clarke 1973 p.382).
These words gave the Rasta-
farians hope and motivation to
find their God in Ethiopia and have
pride in their race. It encouraged
the people to believe that they can
be their own leaders without the
white majority telling them who to
worship and follow. This idea was
one of the principle philosophies
of Garveyism.
The Rastafarian religion al-
lows its followers to choose their
own paths to live their lives by.
It does not have one strict set of
commandments, but rather Rastas
10
create their own ideals to follow.
In the 1960s, Rastafarians sent
ten recommendations to the gov-
ernment in Jamaica and Garvey
stimulated the first recommenda-
tion. It stated,
The time has come for the
Negro to forget and cast behind
his hero worship and adoration of
other races, and to start out im-
mediately, to create and emulate
heroes of his own.
For many black people the
idea of black dominance is very
hard to imagine because they have
been oppressed for so many years.
This concept is very important
for many Rastas because it gives
them a feeling of empowerment
and dignity.
This idea of white people be-
ing inferior can sound harsh to
white people, but for a group of
people that have been exploited
for so long it is a way to give them
the power to stand up to.
For Rastafarians, along with
many other black people, the white
man is looked at as the oppressor.
Due to this historical trend it is
hard for Rastas to befriend white
people, but in todays society Ras-
tas are more accepting towards
white people on an individual ba-
sis. In some situations, white peo-
ple would have to express to the
Rasta that they are not prejudice
or racist towards the black race,
before they will feel comfortable
establishing a friendship (Barrett,
1998).
The colors of the Rastafar-
ian movement are red, black, and
green, each of these colors have
there own unique meaning to Ras-
tafarians.
These colors also represented
Marcus Garveys movement. The
red represents the Church Trium-
phant, this is the church of the
11
Rastas; it also is a symbol for
the blood of all persecuted black
people. Jamaicas population is
ninety-eight percent African de-
scent, this is why black is a very
significant color to all Rastas. It
represents the color of the skin of
Africans. The color green repre-
sents the beauty and vegetation in
Ethiopia.
The color yellow or gold is also
significant in the lives of many
Rastafarians, it represents the
wealth of their homeland. Rastas
characterize their movement and
identify with these colors, some
combined red, black, and green
and others associate with red, yel-
low or gold, and green.
Marcus Garvey influenced
Ghana, Mozambique, Kenya, and
the ANC of South Africa to use
these colors as their official colors.
This made Rastafarians feel they
were more connected to their
brothers and sisters in Africa, be-
cause these colors represent their
unique identity.

12
 Chapter 3

GARVEY AND REGGAE MUSIC

We wish no evil, harm or hurt,
To those who kept us down so long;
We join with them in ways alert,
To guard good freedoms happy song.
MARCUS GARVEY

R
eggae musicians feel that
music is a way to spread
consciousness to their
listeners. The sounds and lyrics
of reggae music have a very pro-
found meaning to every individual
listener.
Music is a way for people to
express their feelings, for black
people the oppression they have
been through has lead to this deep
meaning behind reggae music. It
is what opened their voices to the
world and let other people hear
13
their message.
The music of Rastafarians is not
only an artistic creation in the Ja-
maican society, but an expression
of deep-seated social rage (Bar-
rett, 1998 p.197).
It is also about remembering
the past, this is why many reggae
musicians speak of the prophet
Marcus Garvey. They do not want
his memory to fade away with his-
tory, even though he has passed
away many years ago his wisdom
is constantly being spread.
 Burning Spear (also known as
Winston Rodney) was born in St.
Anns Bay, Jamaica the same town
Marcus Garvey grew up in. He is
known as one of the originators of
roots reggae.
Throughout his illustrious ca-
reer, Spear has spread love and
peace through his music and has
endeavored to educate and pro-
voke free thought.
His music is infused with a phi-
losophy that combines roots, the
idea that we are all one with each
other and with nature; culture, the
tie that binds us to the past, and
history, the spiritual record of our
quest for divine consciousness.
Burning Spear is an artist that
is determined to empower his lis-
teners and has three main themes
in his music, which are the op-
pression of the black race, Marcus
Garvey, and the repatriation of Af-
rica. (Barrow et al., 1998).
14
Marcus Garvey had a large
affect on Burning Spears music,
mind, and life. Burning Spear got
the motivation from Garvey to
have direction in his music. This
is why Burning Spear knew that
he did not want to only sing to his
audience, but be a teacher to them.
Burning Spear spoke with
many elders in his town and knew
he needed to spread Marcus Gar-
veys word to as many people as
he could.
Many musicians felt they
should not speak of Garvey be-
cause it was too philosophical, but
once Spear opened the door by re-
leasing an album in dedication to
Garvey more artists started speak-
ing of him in their songs (Naza-
reth, 1997).
Burning Spear expresses this
feeling in his song Old Marcus
Garvey,
No one remember old Marcus
Garvey,
No one remember him, no one
they been talking about Paul Bo-
gle,
They been talking about William
Gordon
They been talking about Norman
Washington Manley,
including Bustamante
No one remember old Marcus
Garvey
No one remember old Marcus
Garvey
Then Burning Spear goes on to
say:
Children, children, children,
children
Humble yourself and become one
day somehow
You will remember him you will
The end of the song shows
that it is important for the youth
to keep in mind the struggles that
Garvey had to go through and the
15
accomplishments he made for the
black race.
Spear also entitled one of his
songs Marcus Garvey. This song
was written to show the dedication
Garvey had to his people. The lyr-
ics to this song started out by stat-
ing the fact that at one time Rastas
were lacking the essentials to life,
such as money and food. Then
goes on to state:
Son of Satan, First prophesy,
Catch them, Garvey old
Catch them Garvey, catch them
Hold them Marcus, hold them
Marcus Garvey, Marcus
I feel these lines can be inter-
preted in two different ways. One
way is that Marcus Garvey tried
to catch and hold the white race
and not let them take over the
black race and suppress them any
longer.
Another way I think one can
interpret these lyrics is Marcus
race and hold them together and
unit the race as one. The important
aspect of this song is the thought
it provokes, it forces the listener
to think of Garvey and the actions
he pursued to fully understand the
meaning behind the lyrics.
After the release of this album,
Burning Spear was now known as
an African teacher and prophet. He
is now determined to spread Gar-
veyism, Spear states, Youths are
not taught Marcus Garvey, I feel
dem never knew him, but I musi-
cally help people know Marcus.
Spear feels the message of
his music is so important to bring
spiritual and cultural awareness.
He wants to uplift his audience
and give them knowledge. Spear
says,
People should know Rasta,
but they dont take the time to gain
full overstanding. Culture and
style is totally different from our
16
historical view, for many people
do things knowing that whatsoever
they do is not right or appropriate,
then they try to break it down, say-
ing that its part of the cultureI
think its about time we take a deep
look and see whats going on in
Rastafari, history and culture.
This is why Spear refers to so
many great leaders in his music
and gains pride on his title as a
teacher not just an artist.
Burning Spear is not the only
reggae artist that refers to Marcus
Garvey in their music. There are
many examples where reggae art-
ists are referring to Marcus Gar-
vey as a prophet. For example,
Max Romeo, Culture, Macka B,
and Mutabaruka are a few artists
that have written songs on Marcus
Garvey.
Max Romeos song War in
A Babylon refers to Garvey as a
prophecy along with Cultures
song Two Sevens Clash. Cul-
tures song shows Garveys pow-
er, ability to influence a group of
people, and expressed the feeling
many Rastas have towards him,
that he is a divine prophet.
This shown in Cultures lyrics:
Marcus Garvey was inside at
Spanish Town district prison
And when they were about to take
him out
He prophecied and said:
As I have passed through this gate
No other prisoner shall enter and
get through
And so it is until now
The gate has been locked, so
what?
As well, in Macka Bs song
Garvey Story, he speaks of
Marcuss determination and sug-
gests to Spike Lee to turn Garveys
story into a movie. This shows
how Macka B feels that people
should be educated on Garveys
17
accomplishments.
Mutabaruka also sings a songs
dedicated to Garvey called Gar-
vey. After reading the lyrics to
this song I felt they were extreme-
ly powerful and bold. Mutabaruka
is known for his dub and dancehall
music. His music brings aware-
ness and show passion (Barrow et
al., 1997).
The song Garvey starts with
these lyrics:
Garvey, garvey rise agen
teck wi from dis evil den
Garvey, garvey rescue wi
from disyah ideology
marcus garvey risin from earth
like moses pick fron birth
com children say it loud
mek dem know wi still black an
proud
Im black and Im proud
I feel these lyrics are powerful
because it shows that Garvey gave
the Rastas the ability to be proud
of their race and identity.
I also think it is interesting
how Mutabaruka tells the chil-
dren to say it loud, Im black and
proud, this shows how he is try-
ing to spread Marcuss message to
the youth of today. This is so im-
portant because the youth is what
needs to have the pride for it to
continue.
Mutabaruka also says Afrika
for Afrikans, this is one of Mar-
cuss famous slogan and the basic
philosophy behind his movement.
Mutabaruka looks at the world
with an Africentric point of view.
This is due to the influence of Gar-
veyism has had on his life.
He congregated at the Kings-
ton Technical School and spoke
with Marcus Garvey Junior, Amy
(Jaques) Garvey, Marcus Garveys
son and wife, and fellow students
to speak of books and many dif-
ferent aspects of the back to Africa
18
movement.
This encouraged Mutabaruka
to write this song about Marcus
Garvey. He believes in the lyrics
of his music and is very proud to
be black.
Many reggae artists speak
of the back to Africa movement
throughout their songs, some spe-
cifically talk about Marcus Garvey
and others only focus on Africa.
Many reggae artists speak
of the back to Africa movement
throughout their songs, some spe-
cifically talk about Marcus Garvey
and others only focus on Africa.
Marcus Garvey had an enor-
mous affect on many reggae musi-
cians and showed many black peo-
ple that they have the strength to
express their feelings and spread
consciousness to a wide range of
listeners. Marcus Garvey is dis-
played as a prophet in the eyes of
many reggae musicians. Although
Marcus Garvey has passed away,
his spirit will live on through the
many reggae artists that are ex-
pressing the importance of his
movement.

19
 Chapter 4

GARVEY AND THE PPP

To rise and demonstrate en masse,

Is way to make the oppressor think,
And so the Negro in his Class,
Sends forth his message to the King.
MARCUS GARVEY

J
amaicas political histories
prior to 1938 and 1944 have
been given little attention
over the years. This neglect of
early modern politics in Jamaica
means that our full history cannot
be truly understood and appreci-
ated without a greater understand-
ing of the ideas that dominated the
nationalist movement in the late
1920s and early 1930s.
These particular periods in Ja-
maica were dominated by Marcus
Garvey who founded the national-
20
ist movement and called it Black
Nationalism.
Marcus Garvey called on the
peoples of African descent to up-
lift themselves with the idea that
they could build their own nations.
Garvey appealed to the masses
personally and collectively which
was the key to bringing racial uni-
ty.
Garvey went about the task
of aggressively converting the
disabilities (disabilities meaning
lack of political and social rights)
of the race into a positive tool of
liberation with a thorough aggres-
siveness.
As he famously stated, No
man can convince me contrary
to my belief, because my belief
is founded upon a hard and hor-
rible experience. The world has
made being black a crime, and I
have felt it in common with men
who suffer like me, instead of mak-
ing it a crime I hope to make it a
virtue.
In taking the steps to make
black a virtue Garvey impressive-
ly formed Jamaicans first modern
political party on September 9th
1929.
Now, political parties were
nothing new in Jamaica when Ga-
rvey started the Peoples Political
Party in 1929, However the em-
phasis here is on the word mod-
ern meaning the step towards
ending colonialism. In addition
21
the Peoples Political Party produc-
es the first ever political manifesto
and constitution in Jamaica and
perhaps even the Caribbean.
Garvey did not stop at merely
calling for a political party system.
He had a framework that threat-
ened to reshape the Jamaica soci-
ety to reflect his Black Nationalist
philosophy.
This led to other important
demands that were met with huge
outrage from the elite class. Tony
Martin perhaps the foremost
scholar on Garvey articulated
that the first was for black major-
ity rule, the second demand logi-
cally flowed from the first and it
demanded nothing less than a call
for political independence for Ja-
maica. he term Garvey used was
dominion status which was used
within the British Empire to denote
the de facto independence which
had been granted to the white col-

onies such as Canada, Australia,
New Zealand, and South Africa.
Garvey felt that the black col-
onies were to be given the same
treatment and status as the white
colonies. Garveys third and final-
ly demand was for a West Indian
Federation, a logical step for the
one who had long advocated the
unity of African peoples and link-
ing third world struggle.
His three demands were to be
carried out in a four phase plan.
The first phase was political suc-
cess at the polls. The second was
the call for the democratization of
the political system and majority
rule and this led to the third which
was dominion status for Jamaica.
The four phases would see Jamai-
ca leading the West Indies under
the West Indian Federation.
These ideas were never before
expressed on a mass scale. The
22
National Club of which Garvey
was a member in 1911 had support
self-government and other pro-
gressive ideas but not quite on the
same scale as Garvey. Unlike the
Peoples Political Party of Jamaica,
the National Club was not a mass
political party organization.
After organizing Jamaicas
first democratic political party
Garvey and his Peoples Political
Party went straight into political
battle and the first win was not
long in coming. The first win at
the polls came in April, 1929 when
Rev Dr FG Veitch won in the Ha-
nover seat in the bye election.
The second victory followed
soon after when John Coleman
Beecher won in another bye elec-
tion for a seat in the Kingston and
St Andrew Corporation council
no2.
This monumental achievement
by the Peoples Political Party had
demonstrated that Jamaica could
be transformed into a modern de-
mocracy.

23
 Chapter 5

GARVEY AND GARVEYISM IN EDUCATION

To read the deeds of men renowned,
Will make you choose a given course
That often strikes tire note profound,
Revealing thus the man of force.
MARCUS GARVEY

G
arveyism is Universal Af-
rican Nationalism that has
lead the fight for a place
for African centricity, which is an
intellectual category that allows
us to view social and human real-
ity from an African perspective or
stand point.
Through Garveyism it is be-
leved that one can focus on the
cultural and human quality of Af-
rican thought and practice.
As such many believe that Af-
rican centricity will combat Euro
24
centrism, which is, an ideology
and practice of domination/bandit-
ry that is based on the fundamental
assumption that all relevance and
value are centered in European
culture alone.
. Garveyism is based on the
principles of self-determination,
confidence, pride and responsibil-
ity which will allow them to build
a new world based on the princi-
ples of truth, justice, balance and
order which is in our best interest.
Garveyism education of African
students from birth through col-
lege is fundamental to the contin-
ued survival and liberation of Af-
rican people.
This is why there are many
neo-garveyist are pushing for Gar-
veyism to be taught in schools.
Such reasons include:
Garveyism is first, based
on the knowledge that African
culture is not only worthy of study
and teaching, but also critical to
understanding society and the hu-
man experience given its key role
in each.
Garveyism is a methodologi-
cal orientation, that has proven the
most effective and fruitful way of
studying and understanding Af-
rican people from their own per-
spective and then leading them.
Garveyism recognizes the
diversity of perspectives and ap-
proaches within the African expe-
riences and places itself at the head
25
as the most successful ideology.
Garveyism recognizes Africas
dynamic and diverse character and
therefore promotes brotherly and
sisterly cooperation.
It focuses on the continent of
Africas greatness in people, natu-
ral resources and beauty to change
the image of Africa, as well as the
greatness in the African American
past and present nationalist strug-
gles and leaders.
Garveyism is parts of African
culture and Afro-centric nation
building. In essence Garveyism
accepts the tremendous amount of
historical and philosophical mate-
rial that is invaluable to the growth
of our race and is a race first ap-
proach used in the definition, de-
fense and development of African
interest.
By using Garveyism in schools
to reach a optimum state, mental-
cide, can be overcomed the geno-
 cide of the mind, A person in anop-
timum state is a person who has a
viable and strong mental state of
African consciousness and a sense
of their collective Africaness, a
high priority of self knowledge,
valuing African centered institu-
tions, actively involved in building
and rebuilding African institutions
and maintains resolute posture of
resisting any forms of anti-Afri-
canism. When you see them their
behavior consequences are posi-
tive affirmations for Pan-African
Nationalist Nation building. Their
goals, belief, discussion, debate,
argument and purpose are to build
an African Centered World order
for African people.
Through Euro-centric educa-
tion, they have extracted from us
our cultural expression. Garvey-
ism is a way to can revitalize our
cultural infrastructure. It looks at
rituals that are centered in our cul-
26
tural reality and in so doing will re-
turn to our own cultural traditions
that were intelligently conceived.
Its going to take Garveyism to
produce an African centered edu-
cation movement that is critical in
dismantling the kind of miss-edu-
cation that defines the legitimate
medium for dispensing informa-
tion. Black Student Unions and
African-American studies pro-
grams on college campuses gener-
ated the leadership for Garveyism.
The battle is for knowledge and
information and the minds of the
students.
Overall neo-garveyists believe
that Garveyism shows that the se-
rious nationalist in our community
and our history, like the Honorable
Marcus Mosiah Garvey is the cor-
rect role models for African stu-
dents and that he must be elevated
to his proper place of dignity and
esteem.
 Chapter 6

GARVEY AND POETRY

Write on histrys page, the victories of your daily strife;
For every man is battling you, to cross the plain, with haste to win-
And hoist the flag in colors blue-
Then show the world where he has been
MARCUS GARVEY

A
nother form of teaching
Garvey really believed in
was literature and poetry.
He felt it could be uplifting and
help the individual explore his/her
inner strengths and desires.
He wrote in the New Jamai-
can, many a man has gotten the
inspiration of his career from po-
etry. To him poetry was a way
to enter your own soul and think
about the truth therein. The reader
is therefore able to see the passion
being projected by the writer.
27
Garvey wrote many inspira-
tional poems and gospels for the
New Black theory inspiring his
people to become strong and self
sustainable. His writings also
show his ability to communicate
with an audience using oral tradi-
tion.
He created many dialogues
for the Black Man, a magazine,
in the 1930s that were two voices
between student and teacher that
were instructive and uplifting and
were to be read as if they were be-
ing spoken
Here is an examples of a poem
he has written that provoke black
people to be spiritually uplifted.
Your Duty To-day
Believe in God
Lift yourself
Lift your family
Lift your clan
Lift your race
Lift your country
Lift your nation
And be
An imperial whole.
This poem is simple so a large
and uneducated audience can read
it, yet it is written as if a very edu-
cated man himself is writing it. Al-
though Garvey was not taditionaly
educated he was well read and
schooled in the Victorian moral
exhortation.
It is said that Garveys great-
est achievement was his ability to
change the consciousness of black
28
people. In the 1920s he started to
use a more religious focus in his
teachings and preaching. The
white race has a system, a method,
a code of ethics laid down for the
white child to go by, a philosophy,
a set a creed to guide its life, and
black children need that too.
He saw religion as a way to
focus good energy and a positive
code to live by, only that black
people need a individualistic code,
a religion they can call their own.
He used the existing gospel and
changed it with new racial mean-
ings.
He did the same with great
works of English Literature, using
the style and technique within ra-
cial relevance.
Your Duty To-morrow
With Gods Grace
Look back and help for humanitys
sake.
Measure your charity by the acts
of others toward you
while you were climbing.
Forget not the past with all its
good and ill reports.
Contemplate your future by the ex-
periences you have had,
If you must strike to live, strike
hard and sure.
Poetry was one of his loved
techniques to get black people to
start thinking about their position
in society and to do something
about it.
Also poetry is a form of ex-
pression and art, just as music.
Just as in music he wrote about ra-
cial self-confidence, self-develop-
ment, success, international black
progress and allegiance and the
importance about knowing about
black history.
His focus was in poetry be-
cause it made the creator reach
deep into himself or herself and
recognize their beauty and indi-
29
viduality. Getting people to ex-
press themselves was a form of
therapy that could bring people
together.
He wrote many books, articles,
poems and dialogs and through
these, people understood the sig-
nificance of his thoughts. The
power of his words was so moving
it effected people world wide and
black people all over started pro-
ducing proud cultural art.
Art is the most prominent way
to preserve culture because it is the
most descriptive form of expres-
sion. His poetry is an example of
the power art holds and its cultural
uniqueness.
 Chapter 7

GARVEY AND A LEGACY

The dream called death is not
The pain that you fear:
Its an ecstasy
Beyond mans compare;
MARCUS GARVEY

O
ne can clearly see the
impression Marcus Mo-
siah Garvey made on the
lives of so many people. Garveys
voyage to the United States cre-
ated one of the most empowering
movements in history. He enlight-
ened so many black people and re-
vealed to them that they can have
respect and dignity in their race.
Marcus created the UNIA and
had numerous goals he wanted it
to achieve, in Garveys words he
says,
30
Weve got to teach the Ameri-
can Negro blackness, black ide-
als, black industry, black United
States, and black religion. Blacks
of the entire universe, linked up
with one determination, that of
liberating themselves and freeing
the great country of Africa that is
ours by right.
These words gave many black
people the ability to feel unified
and equal. Garvey did not only
affect black people in the United
States, but he gave Rastafarians in
Jamaica the reassurance to create
their own movement, the Rasta-
farian movement. Garvey was re-
garded second to Hallie Selassie,
the Rastas king of kings. Garveys
influence on the Rastafarians is
still so apparent, because if one
listens to the lyrics in reggae mu-
sic they will hear Garveys name
or movement being acknowledged
and spread. With the help of the
Rastafarians and those with an af-
ro-centuric heart, Garveys name
will never be forgotten and his leg-
end will live on forever.

31
 BIBLIOGRAPHY

Barrett, L. E. (1998). The Rastafarians. Boston: Beacon Press.

Barrow, S., Dalton, P., & Buckley, J. (1998). Reggae: The rough guide.
London: Rough Guides.

Cashmore, E. (1984). The Rastafarians. London: Minority Rights

Group.

Clarke, J. H. (1973). Marcus Garvey and the vision of Africa. New

York: Vintage Books.

Cronon, E. D. (1969). Black Moses: The story of Marcus Garvey and

the Universal Negro Improvement Association. Madison: Uni
versity of Wisconsin Press.

Ducille, M. (1997, February 12). Black Moses, Red Scare; The Clash
of Marcus Garvey and J. Edgar Hoover. Washington Post.

Nazareth, E. (1997, August 15). Spear Carries Message Reggae Leg

end Inspired by the Ideals of Marcus Garvey. Toronto Sun.
32