Tribute o ‘Marcus Garvey;
The Moorish Science Temple of America
and
The Rastafarian Community
'WELCOMES YOU TO CELEBRATE:

12:30-12:45
12:45- 1:00

MUSICAL PRESENTATION: THE BAND
ETHIOPIAN PRAYER: RAS JAH LAW
MOORISH AMERICAN PRAYER: BRO. D. LEWIS-BEY
POETRY SELECTION: BRO. HO-TEP
PRESENTATION: NATION OF GODS AND EARTH BY
BRO. JUSTICE
PRESENTATION: MOORISH SCIENCE TEMPLE OF
AMERICA, BY BRO. NEWBY-BEY
PERFORMANCE: MERCENARY MARTY & YOUNG YAB
PRESENTATION: RASTAFARIAN COMMUNITY, BY
RAS JAH LAW
PRESENTATION: CHRISTIAN, BY BRO. BIG FIVE
PERFORMANCE: RAS PANIC I
POETRY SELECTION: BRO. HO-TEP
PRESENTATION: SUNNI COMMUNITY, BY
) BRO. OLE SCHL
PERFORMANCE: MERCENARY MARTY & YOUNG YAB
PERFORMANCE: RAS PANIC I
PRESENTATION: NATION OF ISLAM, BY
BRO. CHRIS X
PRESENTATION: MOORISH TEMPLE SCIENCE OF
AMERICA, BY BRO. RAGLAND-EL
CLOSING REMARKS: BY RAS JAH LAW &
BRO. D. LEWIS-BEY

PAMPHLET DESIGN: BY RAS KING

TRIBUTE TO MARCUS GARVEY
il 7 - June 40, 1340

heathiens, a mumW umpe fifim'
o g
'tfi'w&mnm, a mfi}(fi;m

:
> 63 droppe emgnn
it @ time. j#m{wu fiad to wait a while to et it si before,
advancing the next step,” — Mafeolin X

(£ Througiout fistory, it has been the inaction of those
i who could iave acted; the indifference of those who
fiauflfiaw Known Getter; the silence of the wice of
when it mattered most; that fas madz it
fo evilto triumph.” - Haile Selassie I

Breaking the Chains of Prychological Slavery

Probably one of the most destructive influences which has
grown out of slavery s the disrespect of Afican-American leadership.
The allegory is seen throughout nature that the most certain way 1o
destroy lfe is o cut off the head. From the turkey to the cow to the
human being, the most immediate way to bring death to 2 body is to
remove ts head. Thisis especially true a a social principle. One ofthe
things that was systematically done during slavery was the eimination
of control of any emerging *head® or leader. Slave narratives and
istoria ccount el o desciptionsof szt brought agamt
anyone who exemplified real leadership capabiliy. The slave holders
realized chat cheir power and control over the slaves was dependent
upon the absence of any indigenous leadership among the slaves,

Any slave who began to emerge as a nawural head, that i, one
orientedtowardsurvivalofthe whole body, wasidentified early and was
cither climinated, isolaved, killed, or ridiculed. In his or her place was.
putaleader who had been carefully picked, rained, and tested to stand.
only for the master's welfare. In other words, unnarural heads were.
anachedtotheslave communicis. They furtheredthecauseofthemascer
and frustrated the cane of the slave, i

"The slaves were taught t0 view with suspicion daturl leaders
who emerged from among themselves. Such heads were identified 25
“uppity” or "arrogant,” and were branded as the kind of trouble-makers
‘who were destined to bring trouble to the entire slave community. This
idea was reinforced by the public punishment of such indigenous
leadershipandany ofhis/herassociates or sympathizers, Theentireslave
commuanity was often required to carry an extra burden or be deprived
of somie small privilege, primarily because of such “uppity slaves.

Suchpracticesrather firmiy entrenchedtheoppositiontonatural
leaders. They were ofien isolated by their own community, and were.
usuallythe victims offellow slave *snitches" who reportedtothe master
that someone was brewing trouble. The “snitches," having demon-
steated their loyalty to the maser, were usually promoted to the

# position of slave leader, and angther grfied leader was born-ic., with
aslave body and master's head. 'The slave community was encouraged
10 view the greater power given to the master-rained leader s an
indication of his superior worth a5 leader. The master-trined leader
was rewarded, praised and given privileges as an inducement for the
slaves to follow this manufacnured leadership.

RASTA CREED

We afe Unorthodox Rastafarians, we do not beldng to
any "House,{ and have ot established body of rules and
Tegolations b govern the alfars of others. Neither do we
suggest ta bipthren and sistren how to worship, pray, eat, nor
live, We abide under the Natural Law of God (AR) and
encourage ehch human being on eadh (o seek /AH in-hisher
own heart a1d to allow JAH to gulde ther I the fight of trth.
and righieosness

We believe that there Is no refigion greater than truth
‘and thal there s one God called by many names and one truth
spoken in many different anguages. In this regard, bellef must
ot (should not be a basis for fellowship-ihere are many roads
leading to the clty of God. When we do teach, we do 50 via
educationl and spiritual seminars, and workshaps where we
teach the history, way of lfe and basic tenants o the Rastafarizn
fath. We also endeavor (o teach by setling posiive examples.

We do not have a set time (0 pray (medilate), except
Sacred and_ Holy days, o us prayer is a continuous daily
mediation. ‘We give thanks and pralses to JAH throughout the
‘awakening haurs of the day and night

We do not Try lo convert others 1o aur belif, nor do we
engage In debates, nor argus about whose path Is the only way
or the right o wrong. way, but we will share knowledge with
those who_are seriously seeking (o understand our scared.
Aftcan-centered way of lfe—this Is our duty and obligation.

Blessed are a people who seek their-own;
beautify and maintain it, for in their bamns there
shall be plenty; great shall they be among men.
The Lord shall glory in them and their daughters
shall be the wives of mighty men.

Woe be unto a people, a race who seek not
their own foundation; their wives shall be servants
for the wives of other men, and their daughters
shall be wives of poor men and of vagabonds, and
there shall be tears because of privation, then in
the' end hell everlasting for there shall be no
reward in the kingdom of heaven for slothful nor
the unconcerned.

Woe be unto a race of people who forsake
their own and adhere to the doctrine of another.
Thev shall e slaves to the people thereof.

d rituals created by humans, which,
ivere supposed to help people to grow.splritually. Dus to human imper |
tion religion has become corrupt, polltical, divisive and a tool for g
struggle. Spirituallty s ot theology or deology. Itis s simpla way oF
pure and original as was given by the Most Hi
natwork linking US to the Most High,
essence of OUR existence;
hood and destiny.

the woman's place’ wes nat
Sk oftan red nations with
- Jon Henrik Clarky

CKATRICA

Poorto the paoplel
[

‘The nationality of Prophet Noble Drew Ali was Moorish American,
the same as the people he came to uplift. The Prophet uplified
people by teaching them the Truth—the truth as to their creed, and
the truth as o their customs. He taught them to be themselves, and
the things necessary *to make better citizens” of men and women, He
let them know that the Moorish-Americans are a part of this govern-
ment, The United States government, and they must obey the laws
thereof. As a result the Moorish-Americans are good citizens, and an
asset to the country also, they endeavor 10 uplift others who have fall-
en along the way of lfe, 1 redeem them so as to make them an asset
0 the government, rather than social detriments and wards of the gov-
ernment.

‘Marcus Garve was given credit, by Prophet Noble Drew Al, of being
his forerunner. Garvey's teachings about national issucs were similar:

vey jlosophy an arcus Garvey; “we will
have 10 build our own government, industry, and culture, before the
world will stop to consider us. Until then, we are wards of a superior
race and civilization, and the outcasts of a standard social system. The
race needs workers at this time, not plagiarist, copyist and mere imita-
tors; but men and women who are zble to create, to originate and
improve, and thus make an independent racial contribution to the
world and-civilization.”

Prophet Noble Drew Ali taught the people termed “Negroes” in the
'United States are *Asiatic” and specifically that they are Moorish whose
forefathers inhabited Northwest and Southwest Affica before they were
enslaved in North America.

“According to all true and Divine records of the human race there
is no negro, black or. colored races attached to the human family,
because al the inhabitants of Africa were and are of the human race

In a Moorish Message to America printed in the Moorish Guide,
‘August 1928, Noble Drew Ali appealed to the people, ™ There is work
enough for all to do in helping to build a better world." The problems
of lifc are largely social and economic. In a profound sense they are
‘moral and spiritual. Have lofty conception of your duties to your cou

try and fellowman, in general, and especially those with whom you
deal. This includes such honesty and rightcousness as will cause you to
put yourselfin the other fellows place. Look for the best in others and
give them 10 bestin you. Have a deeper appreciation for womanhood:
Brighten the hopes of our youd in order that their courage will be
inereased to dare and da wondrous things; and adhere at all tines to

ciples of Love, Truth, Peace, Freedom and Justice.

GUNS AND DRUGS BUILD PRISONS

The widescale availability of drugs has made it
‘necessary for groups to fight for control of territories
where drugs may b sold. And thus we have the
present day urban Drug Wars. Just as Europenns
80ld guns and whiskey to rival African nations in
return for their prisoners of war, much of the
violence conducted on America’s urban streets today
are instigated by the sale of guns and drugs to rival,
street gang factions.

In 6 society which deliberately manufactures
people to be prison bound, illiterate, unemployable,
destitute, and drugfalcohol induced, we can never
offord the luxury of not taking the initiative in the
welfare and safety of our communities. Prisons are
multi-million dollar industry in this state, They are
springing up everywhere, and they employ mostly
Caucasians. Again, our welfare is taken out of our
hands. Prisons are strategically placed in regions
predominantly Caucasian, that way no one having an
interest in the people inside will be anywhere around
should they decide to exterminate us.

Pricon. has become the new slave markst,
whers those captured are chained by the wrists and
Tocked behind walls of concrote and steel, to be given
a new identity ( prison number), and forced to labor
and languish in helpless hopelessness.

Just s African loadors of yosterdsy were

YOU CAI'T WIH THIS GAME..,
willing to sell their neighbors for promises of wealth
and power, so are African-American leaders of
today's street organizations, who strive to creato a
large drug addicted clientele, selling the lives of their
neighbors for promises of wealth and power. And
those who buy and eell drugs, creating criminals who
must support expensive habits, eventually find
themselves behind bars, locked up alongside those
who were previously victims ... just like those who
sold slaves often found themseives chained on the
bottom of a slave ship.

Civic leaders speak out against crime, begging
for mora job programs for youth to keep them out of
gengs, pleading for more police patrol of
neighborhoods to cut down on violence. But seldom
is the question asked, or answered: Where are these
young people getting. the guns and the drugs?

Certainly major shipments of processed drugs
and sophisticated weaponry could not enter the
country and circulate throughout major urban
centers without the knowledge of top government
officials. The drug problem is by nd means confined
to any one race. But despite all the signs that this is
an industry controlled by big business, the mass
media continues to place bulk of the blame on the
shoulders of poor urban blacks,

YOU HAVE 70 CHANSE 1T

QUOTES FROM MARCUS
GARVEY

“If you have o confidence In
self you are twice defeated In
the race of fife. With

“The Black skin is not a badge
of shame, but rather a glorious.
symbol-of national greatness’

confidance you have won
even before you have started.”

his propaganda of
associating Western Negroes
rom Africa Is not a new one.
[Eor many years white
foropagandists have been
printing tons of fiterature to
mpress scattered Ethiopia,
especially that portion within
heir civilization, with the
idea that Africa is a despised
place, inhabited by savages,
nd cannibals, where no
ivilized human being should
o, especially black civilized
human beings. This
propaganda is promulgated for the cause that is being
realized today. That cause is COLONIAL EXPANSTON for
the white nations of the world,

“Present day statesmen are
‘making the biggest blunder of
the age if they beljeve that
there can ba any peace
without equity and justice to
alt mankind.”

“Behind the murdar of millions
of Nogroes annually in Africa
is the well organized system
of exploitation by the alien

intruders who desire to rob.
Africa of every bit of ts wealth
for the satisfaction of their
race and the upkeep of thel
bankrupt European countries.”

“A people without the
knowledge of their past
history. orlgin and culture Is
like a tree without roots.”

~“Up, up, you mighty racal
You can accomplsh
hat you wil”

‘Garvey's Legacy in Context: Colourism,

Black Movements and African Nationalism’
It is on the shoulders of Garvey that tenets of poltical, social
and economic self-determination for Africans and the creation of
2 global African nation were bui. In fact the widespread
influence-of Garveyism as a Pan-Africanist and liberation
ideology far outstripped his actual achievements in his ifetime.

WHERE WE ALL COME TOGETHER

W

P

" The study of history cannot be a mere celebration of those
who struggled on our behal, We must be instructed by history
and should transform history into concrete reality, into planning
and development, into the construction of power and the ability
" to ensure our survival as a people. If not, Black History Month
becomes an exercise in the-inflation of egos; it becomes an
exercise that cuts us further off from reality. Ironically, we now
see even other peaple who are not our friends joining us in this
celebration, which means that they must see in it some means
of protecting their own interests, and sée in it something that
works for them, and possibly against us. If they can celebrate
our history and see it as something positive, then it means that
we are not using it in a revolutionary sense. They do not seo
our study of it a3 a threat to their,power. If we are niot studying
itina way thatitis a threat to their power then we are study-
ing it incorrectly, and our celebration of it s helping to
‘maintain us in a state of deception. So let us make sure that
wo look at and study history in a light such that it advances
our interests, not inflates our egos and blinds us to reality.

‘Therefore, think again when we celebrate Frederick Doug-
lass, Harriet Tubman, King, and others. We should begin to
look at the central issues. If our study of Black history is merely
en exercise in fecling good about ourselves, then we will die

feeling good. We must Jook at the lessons that history teaches

. We must understand the tremendous value of the study
of history for the re-gaining of power. If our education is not
about gaining real power, we are being miseducated and misled
and we will die “educated” and misled.

AWAKDMING
(i

IO
§ DCNARK v
wmw REVC:LTO

South Chicago ABC
Zine Distro
P.0. Box 721