“But do you know who is responsible? And why?” The questions were Koznicki’s. Before Toussaint could reply, the waiter arrived to clear away the salad dishes.
Koznicki again consulted the menu. “I would recommend, again for a first visit, the
The waiter’s eyes sparkled in the presence of a
“Fine,” said Koesler.
“I believe I will skip the soup course, Inspector,” said Toussaint.
“As you wish,” said Koznicki. “For myself, I will have the
The waiter refilled their glasses with Chianti and departed.
Koznicki, eager for a reply to his questions, nodded at Toussaint.
“It is a long story that I shall try to make as short as possible without omitting any of the essential details,” said Toussaint.
“Perhaps you are aware,” he began, “of the dissatisfaction of many of the home-counties English with the people of many colors who now live in London and its environs—Indians, Africans, Pakistanis, Jamaicans, and so forth. These so-called native peoples have a difficult time making a living and conforming to English mores, particularly in so urban a setting. When the English become unnerved, the classic response from the erstwhile colonials, is ‘We are here because you were there!’ Which means, of course, that the problem is due solely to the fact that Great Britain’s empire once included all its colonies. In making India a British colony, it made the Indians British subjects. If Britain had stayed at home, as it were, so would the Indians have remained in India.
“This concept is even more relevant when one considers Africa,” Toussaint continued as Koznicki and Koesler began their soup. “Black Africans were taken prisoner and removed from their homeland and delivered to the West. To America, where, in the South, they were made slaves to King Cotton. And to island countries, like Haiti and Jamaica. But in those two countries, the Africans experienced vastly different treatment.
“In Haiti, their masters,” Toussaint winced at the word, “were the French. The French considered their slaves to be human, if inferior. Ergo, they were souls to be saved. The slaves were required to be baptized and thus become Catholic. In a sense, I owe my Catholic heritage to Haiti’s French slaveowners. Knowing what I do now, I would choose to be Catholic. But that does not blunt the fact that Catholicism was forced upon the slaves of Haiti.
“The slaves, of course, had little to say about this enforced religion. They simply mixed their new, alien religion with their own religious practice which Westerners know as ‘voodoo.’
“In time, many of the slaves of Haiti either won their freedom or escaped and emigrated to many large cities in many countries. That is why you will find the descendants of former Haitian slaves in virtually all Western urban centers. And with them you will find this amalgam of Roman Catholicism and voodoo.
“The experience of the African slaves of Jamaica was quite different simply because they belonged to the English. And the English considered their slaves not as humans but as property. There were no forced conversions, thus their development was comparatively free from Western influence. But Jamaican slaves suffered one of the highest mortality rates of any of the islands. So the black population growth derived almost entirely from repeated importation of more blacks from many parts of Africa. The form of voodoo that developed in Jamaica was called ‘pocomania,’ or ‘the little madness’ or ‘possession.’ It evolved from a mixture of differing forms of voodoo brought from different parts of Africa.
“But because of the forced mixing of these differing African cultures, there were few shared traditions or experiences. So that different beliefs and different practices evolved in a variety of different groups.”
Just then, their waiter returned, removed the empty dishes and waited with polite curiosity for Koznicki’s order for the next course.
Toussaint consulted his watch. It was growing late and he had much to do before this day was finished. He would have to hurry through this explication. But it was important—very important—that these two should understand.
“Inspector,” said Toussaint, “I will eat no more. I hope you will make allowances. There is much I have yet to do. But please; order for yourself and Bob. I will talk. You will enjoy your meal. We never know how many more meals we have to enjoy before we will eat no more.”
A strange statement, thought Koznicki.
“I will now order the pasta and the entree for the Father and myself. Our friend will have no more,” Koznicki said.
An expression of sadness passed over the waiter’s features. He could not bear to think of anyone’s being only a spectator at a Gallucci meal.
“Father will have the
“Thank you, no, Inspector.”
“Then please go on.”
“I will not burden you with the history of the slave rebellions of Jamaica, the Maroons, or a long list of freedom fighters. For our purpose, I will merely mention Marcus Garvey and his prophecy to the slaves of Jamaica —the slaves who wanted nothing more than to escape what they saw as a massive conspiracy of Western civilization to keep them in bondage and away from their homeland—Africa.
“Garvey prophesied, ‘Look to Africa, when a black king is crowned, for the day of deliverance is near.’
“The majority of Jamaican blacks believe that prophecy was fulfilled when an Ethiopian named Ras Tafari was crowned emperor in Ethiopia in 1930. Ras Tafari took the name Haile Selassie. From that moment on, Ethiopia became the longed-for homeland for a majority of Jamaican blacks; Haile Selassie became their savior, and they became, after his given name, Rastafarians.”
The pasta was served.
“Rastafarianism is not a religion or a government or a social order. It is a way of life and it is not understood in precisely the same way by all Rastafarians.
“Jah is God and he is black. The Bible, especially the Old Testament, is their textbook. But it must be appropriately interpreted. For instance, in the Book of Numbers it says,” Toussaint quoted from memory, “‘All the days of the vow of his separation, there shall be no razor come upon his head: until the days be fulfilled, in the which he separated himself unto the Lord, he shall be holy, and shall let the locks of his hair of his head grow.’ All of which justifies the style called . . .” Toussaint paused.
“Dreadlocks,” Koznicki supplied.
“Exactly. Or this from Genesis: And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth; and it was so. And the earth brought forth grass, and herb yielding seed after his kind . . . and God saw that it was good.’ And this Biblical passage legitimates . . .” Toussaint paused again.
“Marijuana,” supplied Koesler.
“Which they call ganja. And which, for them, is a sacrament.
“Their music is reggae. It was made popular by the late Bob Marley. Perhaps you are familiar with it?”
Koesler slowly swallowed some
“I must admit I was aware of both Mr. Marley and his music,” said Koznicki, “but I have steadfastly avoided both.”
“It does not matter,” said Toussaint, “Reggae is not that germane to our present situation.
“What is of importance is to understand the Rastafarians, how they became what they are, and what their hope and aim is. Essentially, Jah is their black God; Haile Selassie—formerly Ras Tafari—is their savior . . .”
“But Selassie died years ago,” Koesler protested.
“It does not matter. Many Rastafarians refuse to believe he is dead. To others, he has merely preceded them into heaven.
“But to go on with the essential Rastafarian creed: Ethiopia is the homeland; Addis Ababa is Zion; the Western world is Babylon, an enslaving, corrupt, selfish, persecuting society from which the black man must one
