Caleb Uwagaba is a Rwandan evangelist who previously taught at a university in Poland and currently resides in the United States. He conducted research on the Rastafarian religion, particularly in response to the statements made by Apostle Dr. Paul Gitwaza, who claimed that Rastafarians worship Satan due to their belief in Haile Selassie I as their Savior (Jah), the use of dreadlocks, and the consumption of ganja (marijuana).

Uwagaba wrote a paper offering a detailed explanation of Rastafarianism, based on in-depth research, showing that this belief system is rooted in faith in God. He provided insights into Rastafarian practices, history, culture, and their advocacy for human rights and dignity.

Gitwaza’s assertion sparked a wave of debate, and Caleb felt compelled to address these claims, bringing clarity to the multifaceted nature of Rastafarianism. In his response, Caleb examined the historical, cultural, and spiritual dimensions of Rastafarianism, grounding his findings in a rich body of scholarly research and theological analysis.

Gitwaza’s Claim: Rastafarianism’s Satanic Roots

Gitwaza’s statement that Rastafarians originated from Satan and worship him through practices such as wearing dreadlocks, smoking ganja, and considering Haile Selassie as their God, led Caleb to a careful examination of these allegations.

Caleb emphasized that Rastafarians’ use of dreadlocks and ganja is not indicative of satanic worship, but rather symbols and practices deeply rooted in African identity, spiritual beliefs, and resistance against colonial oppression. Caleb said that "dreadlocks symbolize Rastafarian identity and a rejection of Western values" (Chevannes, 1994), not a Satanic ritual, and the use of ganja is seen as a sacrament, connected to spiritual growth and healing, as described in Psalm 104:14 and Exodus 10:12.

Caleb further said that the central figure of Haile Selassie I is viewed by Rastafarians not as a human god or a false idol, but as the fulfillment of biblical prophecies. He referred to Revelation 5:1-14, where the Lion of Judah—representing Christ—is revered, an image Rastafarians associate with Haile Selassie. Caleb argued that viewing Selassie as the divine incarnation of Jah is grounded in the biblical notion of the Second Coming, where the faithful anticipate the return of Christ.

Gitwaza’s View on Rastafarians as Fighters

Gitwaza also described Rastafarians as "fighters," claiming that they are involved in unity movements for some ethnic groups, particularly Africans, which, according to Gitwaza, contradicts God’s will because He does not prioritize certain ethnicities. Caleb responded by pointing out that Rastafarianism’s advocacy for African unity and identity is rooted in the historical context of the African diaspora, particularly the legacy of slavery and colonialism.

He said that Rastafarians do not fight for the superiority of one group over another but instead aim for justice, equality, and the reclamation of African heritage. He pointed to the influence of Marcus Garvey, whose Pan-African ideals sparked the movement.

"Garvey’s message of racial pride and African redemption struck a responsive chord among the African diaspora" (Hill, 1983, p. 123). Caleb emphasized that the focus of Rastafarian activism is on healing and restoring dignity to marginalized communities, particularly those of African descent, rather than fostering division.

Caleb’s Response to Gitwaza’s Views on Ethnic Unity

In response to Gitwaza’s belief that the Rastafarian pursuit of ethnic unity is divisive, Caleb highlighted that the movement’s ultimate aim is not exclusivity but global peace, as reflected in the principles of love, unity, and justice. "Rastafarianism embodies peace, love, and unity as key values that transcend ethnic divisions" (Chevannes, 1994).

Caleb emphasized that the Rastafarian worldview does not seek to exalt one group at the expense of others but strives for a more inclusive society where all people are treated equally. He further cited biblical passages such as Isaiah 2:1-5, which speaks of a time when "all nations will flow unto it" (Zion), symbolizing a universal longing for peace and unity, and underscoring that Rastafarianism aligns itself with these prophetic visions.

Caleb’s Conclusion on Gitwaza’s Statements

Caleb concluded his response by stating that the claims made by Gitwaza misrepresent Rastafarianism’s beliefs and practices. Rather than being a Satanic movement, Rastafarianism is a religious and cultural movement that seeks to affirm the spiritual identity of the African diaspora, to honor African heritage, and to promote justice, unity, and peace across all nations.

Caleb emphasized that the veneration of Haile Selassie as Jah, the use of dreadlocks, and the consumption of ganja, all have deep, spiritually rooted meanings within the Rastafarian tradition, far removed from any satanic association. He said, "Rastafarianism continues to be a source of empowerment for oppressed communities, advocating for justice, equality, and the reclamation of dignity."
References of Joseph Uwagaba, Doctoral Student used:
• Chevannes, B. (1994). Rastafari: Roots and Ideology. Syracuse University Press.
• Edmonds, E. B. (2003). Rastafari: From Outcasts to Culture Bearers. Oxford University Press.
• Hill, R. A. (1983). Marcus Garvey and the Universal Negro Improvement Association. UCLA Center for Afro-American Studies.
• Pollard, V. (2000). Dread Talk: The Language of Rastafari. Canoe Press.
• The Bible (King James Version). (1978). Revelation 14:8, Psalm 68:31, Revelation 19:11-16, Exodus 4:24-26, Genesis 2:13, Revelation 19:11-16, Revelation 5:1-14, Isaiah 2:1-5, Psalm 87:1-7, Revelation 18:2-3. Zondervan.
• Toynbee, J. (2007). Bob Marley: Herald of a Postcolonial World? Polity Press.

Caleb’s full research is available on his website researchgate.net

Caleb Joseph Uwagaba (PhD Candidate)

Apostle Dr Paul Gitwaza